Satya Narayan PUJA

The Complete Compendium of
SATYANARAYAN PUJA
Srishti Dokras
Dr. Uday Dokras
Indo Nordic Author’s Collective-India,Sweden,Finland
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Uday-------Srishti
SATYANARAYAN
PUJA
gaṇeśa graha nakṣatra
yoginī rāśi rūpiṇīm
devīṁ mantra mayīṁ naumi
mātṛkāṁ pīṭha rūpiṇīm
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SATYANARAYAN
PUJA
SRISHTI DOKRAS Dr. Uday Dokras
B Arch (IDEAS) India B.Sc., B.A. (Managerial Economics), LL.B.,
Visiting Architect Nagpur University, India
,DUBAI, USA & AUSTRALIA Certificat' en Droit, Queens University, Canada,
Consultant Design & Architecture MBA CALSTATE, USA,
ESSELWORLD Ph.D. Stockholm University, Sweden,
Management and Efficacy Consultant, India
Indo Nordic Author’s Collective

Stockholm Tampere Nagpur Gurugram- 1st Edition 2020
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14 th Century VISHNU in Thailand
An early sculpture showing the "Caturvyūha Viṣṇu", the four emanations of Vishnu. Vāsudeva-
Krishna (avatar of Vishnu) is fittingly in the center with his decorated heavy mace on the side and holding
a conch, his elder brother Balarama to his right under a serpent hood and holding a cup, his
son Pradyumna to his left (lost), and his grandson Aniruddha emerging on top. 2nd century CE, Art of
Mathura, Mathura Museum.
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Murti in Hinduism
Shilpani, works of art of man,

imitate the divine forms,
by employing their rhythms,
they metrically reconstitute,
and interpret the limitless knowledge,
of the sacred hymns,
from the limits of being human.
— Aitareya Brahmana, Rig Veda, 6.5.27
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SRISHTI DOKRAS Dr. Uday Dokras
B Arch (IDEAS) India B.Sc., B.A. (Managerial Economics), LL.B.,
Visiting Architect Nagpur University, India
,DUBAI, USA & AUSTRALIA Certificat' en Droit, Queens University, Canada,
Consultant Design & Architecture MBA CALSTATE, USA,
ESSELWORLD Ph.D. Stockholm University, Sweden,
Management and Efficacy Consultant, India
A yogi perceives God (Siva) within himself!
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Copyright 2020 Uday Dokras. All Rights Reserved. No part of this publication may be
reproduced, stored in a retrieval system, transmitted in any form or by means of electronic,
mechanical, photocopy, micro-film, recording or otherwise, without prior permission of the
copyright holder.ISBN No. applied for. Cost US $150. I N R 1500/- Euro 120.
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ACKNOWLEDGMENT- to all OUR GURUS
In Sanskrit, the word for gravity is Gurutva-

akrshan. Attraction to the GURU!
One day, while Lord Shiva was performing a

puja, his consort Parvati saw him bowing his
head in reverence. Seeing this, she asks: "You
are the Supreme Consciousness, the substratum
of entire Creation. Who is it that you bow down
to?"
Shiva replied: "Dear Parvati, for the benefit of all

humanity, I will answer your question. It is to the
all-pervading guru- akarshan that I bow down
to."
The Guru in the physical form is called

pratyaksh, Reality. The earth holds on to us with
the force of gravity. Without this attraction or
love, we would not have a base. Similarly Guru
is the guiding light who removes the darkness of
ignorance and shows the path to wonderment.
When a drop feels connected to the ocean, it

feels the strength of the ocean. My strength
comes from the knowledge given by our Gurus.
They live in our soul and in the mind. Their
teachings manifest themselves in our words and
deeds. We do not write our words- they do. We
through them. Hence, all our literature is theirs
and for that we thank them.
Srishti Dokras Dr Uday Dokrs
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9
C O N T E N T S
CHAPTER Title Page
Acknowledgment 9
Foreword by Kerry Penny Artist, UK 12
How to perform the Puja 13
Contents 10
PART A
Chapter 1 INTRO TO SHRI SATYANARAYAN 17
Trimurthy 19
Avataras 21
The Three Strides of Vishnu 25
Angkor Vat the Vishnu Temple 31
Bhakti Movement 31
Vishnu in other cultutes 36
Chapter II The Satyanarayanã Puja or ( 9 Graha 37
Puja) performed at a Maharashtrian
Home-Theorey & Practice
Chapter III ASTROLOGICAL-Ceremonies and 48

rituals
Marathi People 48
Navagraha(Nine Planets) in Jyotish 59
Complete Astrological Significance 61
History & Significance Of Satyanarayan 67
Puja
ASTROLOGY and 9 Graha 76

CHAPTER IV
Zodiacal Signs 88
Why do I Worship Planets Every day? 108
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Chapter V The circle of the Nakshatras 114
Puja Procedure 120

How to… 125
Ingridiants 127
Original Pices 130
Performance 131
The KATHAS 1 to 5 133
Recipe for Pradadam 143
PART B
Morphology of Hindu Rituals and use of Puja articles( not
vaastu)
Chapter VI INDOLOGY 150

The Archaeology of Hindu Ritual: 152
Temples and the Establishment of the
Gods
Camphour 155
What are the Benefits of Tulsi? 165
Wonderful Benefits and Uses of 170
Lemon (Nimbu) for Your Family
HALDI or CURCUMMIN 178
CHANDAN or Sandlewood 187
Sandlewood OIL 196

Tree types 198
Navadhanya- 9 Grains 201

CHAPTER VII DIYA or Lamp 212
CHAPTER VIII The 9 Graha Puja performed at 239
Bantey Sarai( near Angkor Wat)
1200 years ago
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PART C ---- ANNEXURES
ANNEXURE I Why does Lord Vishnu deity or 260
painting in Thailand carry a trident
(trishul) in one of His 4 hands, not a
club?
ANNEXURE II ANGKOR THE SATYANARAYAN 266
TEMPLE IN CAMBODIA
ANNEXURE III Ranganathaswamy Temple at
Srirangam-The biggest Satyanarayan
Temple in the World- bigger than
Angkor Wat
( From academia.edu and
researchgate.net)
ANNEXURE IV International Presence of 305
Satyanarayan
ANNEXURE V 1000 names of Vishnu 343
Biography About the Author-Srishti Dokras 392
Biography About the Author- Dr. Uday Dokras 394
ANNEXURE VI FULL SATYANARAYAN PUJA 412
WITH SHLOKAS
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FOREWORD
to the book The Hindu Temples of Bharat,Cambodia and Indonesia by the 2 authors
by Ms. Kerry Penny
Foreword by definition, is a short introductory statement in a published work, as a book,
especially when written by someone other than the author. That is so very true, but I know the
author since the past 3 books which I have illustrated in various degrees. And I definitely know
the subject that is crystallized in these 1,000 page tomes in 3 Volumes. “For more than 1500
years, From the Indian subcontinent to the islands of the Indonesian archipelago, the temple has
embodied and symbolized the Hindu worldview at its deepest level and inspired the greatest
architectural and artistic achievements in Hindu Asia.” Said the review of The Hindu Temple:
An Introduction to Its Meaning and Forms by George Michell. So very true for this book too, by
Dr Uday Dokras and his daughter Srishti, both of whom have grey hair on their head from
writing 14 books( This is the third for Srishti and I understand her participation in this literary
endeavor has been the most yet).
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The expansion of Indian civilization "to those countries and islands of the Orient where
Chinese civilization, with strikingly similar aspirations, seemed to arrive ahead of it," is one of
the outstanding events in the history of the world, one which has determined the destiny of a
good portion of mankind.
"Mother of wisdom gave her mythology to her neighbors who went to teach it to the whole
world. Mother of law and philosophy, she gave to three-quarters of Asia a god, a religion, a
doctrine, an art. She carried her sacred language, her literature, her institutions into
Indonesia, to the limits of the known world, and from there they spread back to Madagascar
and perhaps to the coast of Africa, where the present flow of Indian immigrants seems to
follow the faint traces of the past."
Sylvain Levi, L'lnde civilisatrice: Apergu historique (Paris, 1938), p. 136.
On this path treed the authors 2, explaining in lucid details the how and why of these magnificent
temples that arose so far away from their mother country (philosophically and spiritually) built
by Monarchs who vacillated from one religion to another (Buddhism) trying to gain the best of
them to cement their hold on their masses as well as their posterity.
Profusely illustrated with photographs, maps and pics the authors continue to unravel the
mysteries of these structures traversing countries and continents, land and oceans- by ships of the
ancient Tamil merchants of the Chola Kingdoms, or Caravans of the Arab traders. The vista is
panoramic to say the least and the terrain covered is gargantuan. The reader is the Marco Polo- “I
have not told the half of what I saw.” He once said afraid, that the listeners would not believe
him. “My heart beats as much as I can breathe.” Yes- you too dear reader - don’t know about
your heart but your attention will be grasped. Godspeed.
Kerry Penny
Contemporary British Artist,U.K.
FORWARD TO THIS BOOK

Let me once again reiternate my faith in my two friends whose work adorns these pages and deals with
the ubiquitous Shree Satyanarayan puja or 9 Grha Puja or The ritual to thank / appese the 9 planets that
chart the destiny of HUMANS. Sri Satya Narayana puja is a very popular ritual in most parts of India
including Gujarat, Maharashtra, Assam, Bengal, Karnataka, Andhra Pradesh,Telangana,Bihar, Odisha,
Manipur.
So I have been asked to introduce what Puja is…..
Traditional Step of the Vedic Ritual and How to Worship a Hindu Deity
Puja is worship. The Sanskrit term puja is used in Hinduism to refer to the worship of a
deity through observance of rituals including daily prayer offerings after a bath or as varied as
the following:
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 Sandhyopasana: The meditation on God as the light of knowledge and wisdom at dawn
and dusk
 Aarti: Ritual of worship in which light or lamps are offered to the deities amid
devotional songs and prayer chants.
 Homa: The offering of oblations to the deity in a duly consecrated fire
 Jagarana: Keeping vigil at night amidst much devotional singing as a part of spiritual
discipline.
 Upavasa: Ceremonial fasting.
All these rituals for puja are a means to achieve purity of mind and focusing on the divine, which
Hindus believe, can be a fitting stepping stone to knowing the Supreme Being or Brahman.
Why You Need an Image or Idol for a Puja
For the puja, it is important for a devotee to set an idol or icon or a picture or even symbolic holy
object, such as the shivalingam, salagrama, or yantra before them to help them contemplate and
revere god through the image. For most, it is difficult to concentrate and the mind keeps
wavering, so the image can be considered as an actualized form of the ideal and this makes it
easy to focus. According to the concept of ‘Archavatara,’ if the puja is performed with utmost
devotion, during puja god descends and it is the image that houses Almighty.
The Steps of Puja in the Vedic Tradition
1. Dipajvalana: Lighting the lamp and praying to it as the symbol of the deity and
requesting it to burn steadily till the puja is over.
2. Guruvandana: Obeisance to one’s own guru or spiritual teacher.
3. Ganesha Vandana: Prayer to Lord Ganesha or Ganapati for the removal of obstacles to
the puja.
4. Ghantanada: Ringing the bell with appropriate mantras to drive away the evil forces and
welcome the gods. Ringing the bell is also necessary during ceremonial bath of the deity
and offering incense etc.
5. Vedic Recitation: Reciting two Vedic mantras from Rig Veda 10.63.3 and 4.50.6 to
steady the mind.
6. Mantapadhyana: Meditation on the miniature shrine structure, generally made of wood.
7. Asanamantra: Mantra for purification and steadiness of the seat of the deity.
8. Pranayama & Sankalpa: A short breathing exercise to purify your breath, settle and
focus your mind.
9. Purification of Puja Water: Ceremonial purification of the water in the kalasa or water
vessel, to make it fit for use in puja.
10. Purification of Puja Items: Filling up the sankha, conch, with that water and inviting its
presiding deities such as Surya, Varuna, and Chandra, to reside in it in a subtle form and
then sprinkling that water over all the articles of puja to consecrate them.
11. Sanctifying the Body: Nyasa with the Purusasukta (Rigveda 10.7.90) to invoke the
presence of the deity into the image or idol and offering the upacharas.
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12. Offering the Upacharas: There are a number of items to be offered and tasks to be
performed before the Lord as an outpouring of love and devotion for god. These include a
seat for the deity, water, flower, honey, cloth, incense, fruits, betel leaf, camphor, etc.
Simple Steps of a Traditional Hindu Worship:
In the Panchayatana Puja, i.e., puja to the five deities – Shiva, Devi, Vishnu, Ganesha, and
Surya, one’s own family deity should be kept in the center and the other four around it in the
prescribed order.
1. Bathing: Pouring water for bathing the idol, is to be done with gosrnga or the horn of a
cow, for the Shiva lingam; and with sankha or conch, for Vishnu or salagrama shila.
2. Clothing & Flower Decoration: While offering cloth in puja, different types of cloth are
offered to different deities as is stated in scriptural injunctions. In the daily puja, flowers
can be offered instead of cloth.
3. Incense & Lamp: Dhupa or incense is offered to the feet and deepa or light is held
before the face of the deity. During arati, the deepa is waved in small arcs before the
deity’s face and then before the whole image.
4. Circumbulation: Pradakshina is done three times, slowly in the clockwise direction,
with hands in namaskara posture.
5. Prostration: Then is the shastangapranama or prostration. The devotee lies down
straight with his face facing the floor and hands stretched in namaskara above his head in
the direction of the deity.
6. Distribution of Prasada: Last step is the Tirtha and Prasada, partaking of the
consecrated water and food offering of the puja by all who have been a part of the puja or
witnessed it.
The Hindu scriptures consider these rituals as the kindergarten of faith. Understood properly and
performed meticulously, they lead to inner purity and concentration. This concentration deepens,
the external rituals can drop off and the devotee can perform internal worship or manasapuja.
Until then these rituals help a devotee on his path of worship. This puja is first mentioned
in Skanda Purana, Reva Kanda by Suta Puranik to the rishis in Naimisharanya. The details are
part of the Katha (Story) that is usually read during the ritual.
Art by Kerry Penny Trade Mark of the Author’s Business in Gemology
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Mandala of the Satyanarayan Puja
C H A P T E R IU
INTRO TO SHRI SATYANARAYAN
Vishnu (/ˈvɪʃnuː/; [ʋɪʂɳʊ]; Sanskrit: विष्णु, IAST: Viṣṇu, ISO: Viṣṇu, lit. 'the pervader'), is one of
the principal deities of Hinduism. He is the supreme being within Vaishnavism, one of the major
traditions within contemporary Hinduism.
Vishnu is known as "The Preserver" within the Trimurti, the Hindu trinity that
includes Brahma and Shiva.[7][8] In Vaishnavism tradition, Vishnu is the supreme being who
creates, protects and transforms the universe. In the Shaktism tradition, the Goddess, or Devi, is
described as one of the supreme, yet Vishnu is revered along with Shiva and Brahma. A goddess
is stated to be the energy and creative power (Shakti) of each, with Lakshmi the equal
complementary partner of Vishnu.He is one of the five equivalent deities in Panchayatana
puja of the Smarta tradition of Hinduism.
According to the Vaishnavism sect, the highest form of Ishvar is with qualities (Saguna), and
have certain form but is limitless, transcendent and unchanging absolute Brahman, and the
primal Atman (soul, self) of the universe.
There are many both benevolent and fearsome depictions of Vishnu. In benevolent aspects, he is
depicted as an omniscient sleeping on the coils of the serpent Adishesha (who represents time)
floating in the primeval ocean of milk called Kshira Sagara with wife Lakshmi.
Whenever the world is threatened with evil, chaos, and destructive forces, Vishnu descends in
the form of an avatar (incarnation) to restore the cosmic order and
protect Dharma. Dashavatara are the ten primary avataras (incarnations) of Vishnu. Out of the
ten, Rama and Krishna avatars are most important.
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AVATARAS OF VISHNU : Vishnu and his avatars (Vaikuntha Chaturmurti): Vishnu himself
or Vāsudeva-Krishna in human form, Narasimha as a lion, Varaha as a boar. Art of Mathura,
mid-5th century CE. Boston Museum.
Vishnu (or Viṣṇu, Sanskrit: विष्णु ) means 'all pervasive and, according to Medhātith (c. 1000 CE),
'one who is everything and inside everything'. Vedanga scholar Yaska (4th century BCE) in
the Nirukta defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā ('one who enters everywhere'); also
adding atha yad viṣito bhavati tad viṣnurbhavati ('that which is free from fetters and bondage is
Vishnu').
108 Names of Vishnu
In the tenth part of the Padma Purana (4-15th century CE), Danta (Son of Bhīma and King
of Vidarbha) lists 108 names of Vishnu (17.98–102).
These include the ten primary avatars (see Dashavarara, below) and descriptions of the qualities,
attributes, or aspects of God.
The 1000 Names of Vishnu ot Vishnu Sahasranama
The Garuda Purana (chapter XV)
and the "Anushasana Parva" of the Mahabharata both list over 1000 names for Vishnu, each
name describing a quality, attribute, or aspect of God. Known as the Vishnu
Sahasranama, Vishnu here is defined as 'the omnipresent'.
Other notable names in this list include Hari ('remover of sins'), Kala ('time'), Vāsudeva ('Son
of Vasudeva', i.e. Krishna), Atman ('the soul'), Purusa ('the divine being'), and Prakrti ('the divine
nature').
MahaVishnu
MahaVishnu ('Great Vishnu')—also known as Kāraṇodakaśāyī Viṣṇu—is another important
name that denotes his being the source and creator of the multiverse as the total material energy
(mahat-tattva).
Garbhodakaśāyī Viṣṇu (stimulation of energy to create diverse forms) and Kṣīrodakaśāyī
Vishnu (diffusion of the paramatman or 'supersoul' in the hearts of all living beings) are
expansions of MahaVishnu. At the highest level, Vishnu is the formless Parabrahman, and all
other deities including Brahma and Shiva are simply expansions of Vishnu.
A statue of Vishnu
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Vishnu iconography shows him with a dark blue, blue-gray or black colored skin, and as a well
dressed jeweled man. He is typically shown with four arms, but two armed representations are
also found in Hindu texts on artworks.
The historic identifiers of his icon include his image holding a conch shell
(shankha named Panchajanya) between first two fingers of one hand (left back), a chakra – war
discus named Sudarshana – in another (right back). The conch shell is spiral and symbolizes all
of interconnected spiraling cyclic existence, while the discus symbolizes him as that which
restores dharma with war if necessary when cosmic equilibrium is overwhelmed by evil.[19] One
of his arms sometimes carries a gada (club, mace named Kaumodaki) which symbolizes
authority and power of knowledge.
In the fourth arm, he holds a lotus flower (padma) which symbolizes purity and transcendence
The items he holds in various hands varies, giving rise to twenty four combinations of
iconography, each combination representing a special form of Vishnu. Each of these special
forms is given a special name in texts such as the Agni Purana and Padma Purana. These texts,
however, are inconsistent.
Rarely, Vishnu is depicted bearing the bow Sharanga or the sword Nandaka. He is depicted with
the Kaustubha gem in a necklace and wearing Vaijayanti, a garland of forest flowers.
The shrivatsa mark is depicted on his chest in the form of a curl of hair. He generally wears
yellow garments.
Vishnu iconography show him either in standing pose, seated in a yoga pose, or reclining.[20] A
traditional depiction of Vishnu is that of Him reclining on the coils of the serpent Shesha,
accompanied by his consort Lakshmi, as he "dreams the universe into reality."
The Trimurti at Ellora.
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Particularly in Vaishnavism, the so-called Trimurti (also known as the Hindu Triad or Great
Trinity) represents the three fundamental forces (guṇas) through which the universe is created,
maintained, and destroyed in cyclic succession. Each of these forces is represented by a Hindu
deity:
 Brahma: represents Rajas (passion, creation)
 Vishnu: represents Sattva (goodness, preservation)
 Shiva: represents Tamas (darkness, destruction)
In Hindu tradition, the trio is often referred to as Brahma-Vishnu-Mahesh. All have the same
meaning of three in One; different forms or manifestations of One person the Supreme Being.
Avatar and Dashavatara
Caturvyūha Viṣṇu
An early sculpture showing the "Caturvyūha Viṣṇu", the four emanations of Vishnu.[ Vāsudeva-
Krishna (avatar of Vishnu) is fittingly in the center with his decorated heavy mace on the side
and holding a conch, his elder brother Balarama to his right under a serpent hood and holding a
cup, his son Pradyumna to his left (lost), and his grandson Aniruddha emerging on top.[29] 2nd
century CE, Art of Mathura, Mathura Museum.
The concept of the avatar (or incarnation) within Hinduism is most often associated with Vishnu,
the preserver or sustainer aspect of God within the Hindu Trimurti. The avatars of Vishnu
descend to empower the good and to destroy evil, thereby restoring Dharma and relieving the
burden of the Earth. An oft-quoted passage from the Bhagavad Gita describes the typical role of
an avatar of Vishnu:\
Whenever righteousness wanes and unrighteousness increases I send myself forth.
For the protection of the good and for the destruction of evil,
and for the establishment of righteousness,
I come into being age after age.
— Bhagavad Gita 4.7–Z
Vedic literature, in particular the Puranas ('ancient'; similar to encyclopedias)

and Itihasa ('chronicle, history, legend'), narrate numerous avatars of Vishnu. The most well-
known of these avatars are Krishna (most notably in the Vishnu Purana, Bhagavata Purana,
and Mahabharata; the latter encompassing the Bhagavad Gita), and Rama (most notably in
the Ramayana). Krishna in particular is venerated in Vaishnavism as the ultimate,
primeval, transcendental source of all existence, including all the other demigods and gods such
as Vishnu.
The Mahabharata
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In the Mahabharata, Vishnu (as Narayana) states to Narada that He will appear in the following
ten incarnations:
Appearing in the forms of a swan [Hamsa], a tortoise [Kurma], a fish [Matsya], O foremost of
regenerate ones, I shall then display myself as a boar [Varaha], then as a Man-lion (Nrisingha),
then as a dwarf [Vamana], then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha,
then as Krishna the scion of the Sattwata race, and lastly as Kalki.
— Book 12, Santi Parva, Chapter CCCXL (340), translated by Kisari Mohan Ganguli, 1883-
1896
The Puranas
Specified avatars of Vishnu are listed against some of the Puranas in the table below. However,
this is a complicated process and the lists are unlikely to be exhaustive because:
 Not all Puranas provide lists per se (e.g. the Agni Purana dedicates entire chapters to avatars,
and some of these chapters mention other avatars within them)
 A list may be given in one place but additional avatars may be mentioned elsewhere (e.g. the
Bhagavata Purana lists 22 avatars in Canto 1, but mentions others elsewhere)
 A personality in one Purana may be considered an avatar in another (e.g. Narada is not
specified as an avatar in the Matsya Purana but is in the Bhagavata Purana)
 Some avatars consist of two or more people considered as different aspects of a single
incarnation (e.g. Nara-Narayana, Rama and his three brothers)
Avata Names / Descriptions (with chapters and verses) - Dashavatara lists are
Purana
rs in bold
Matsya (2), Kurma (3), Dhanvantari (3.11), Mohini (3.12), Varaha (4), Nara
simha (4.3-4), Vamana (4.5-11), Parasurama (4.12-20), Rama (5-11; one of
12 the 'four forms' of Vishnu, including his
Agni brothers Bharata, Laksmana and Satrughna), Krishna (12), Buddha (16), Kal
ki (16)
Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama, Buddha,
10
and Kalki (Chapter 49)
Kumaras, Varaha, Narada, Nara-
Narayana, Kapila, Dattatreya, Yajna, Rsabha, Prthu, Matsya, Kurma,
22
Dhanvantari, Mohini, Nrsimha, Vamana, Parashurama, Vyasadeva,
Bhagava Rama, Balarama and Krishna, Buddha, and Kalki (Canto 1, Chapter 3).
ta Varaha, Suyajna (Hari), Kapila, Dattātreya, Four Kumaras, Nara-Narayana,
Prthu, Rsabha, Hayagriva, Matsya, Kurma, Nṛsiṁha, Vamana, Manu,
20
Dhanvantari, Parashurama, Rama, Krishna, Buddha, and Kalki (Canto 2,
Chapter 7)
Matsya, Kurma, Varaha, Narasimha, Vamana, Hayagriva, Buddha, Rama,
Brahma 15 Kalki, Ananta, Acyuta, Jamadagnya (Parashurama), Varuna, Indra,
and Yama (Volume 4: 52.68-73)
Kumara, Varaha, Narada, Nara-Narayana, Kapila, Datta (Dattatreya), Yajna,
Garuda[3
5] 20 Urukrama, Prthu, Matsya, Kurma, Dhanavantari, Mohini, Narasimha,
Vamana, Parasurama, Vyasadeva, Balarama, Krishna, and Kalki (Volume 1:
21
Chapter 1)
Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna,
10[c]
Buddha, and Kalki (Volume 1, Chapter 86, Verses 10-11)
Matsya, Kurma, Varaha, Nrsimha, Rama, Parasurama, Krishna, Balarama,
10
Buddha, and Kalki (Volume 3, Chapter 30, Verse 37)
Matsya, Kurma, Varaha, Nrsimha, Vamana, Rama, Parasurama, Krishna,
Linga 10
Buddha, and Kalki (Part 2, Chapter 48, Verses 31-32)
3 celestial incarnations of Dharma, Nrishimha, and Vamana; and 7 human
Matsya 10 incarnations of Dattatreya, Mandhitri, Parasurama, Rama, Vedavyasa
(Vyasa), Buddha, and Kalki (Volume 1: Chapter XLVII / 47)
Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama,
Narada 10
Sri-Rama, Krisna, Buddha, and Kalki (Part 4, Chapter 119, Verses 14-19)
Part 7: Yama (66.44-54) and Brahma (71.23-29) name 'Matsya, Kurma, and
Padma 10 Varaha. Narasimha and Vamana, (Parasu-)rama, Rama, Krsna, Buddha, and
Kalki'; Part 9: this list is repeated by Shiva (229.40-44).
Matsya, Kurma, Varaha, Nrsimha, Vamana, 'Rama trio' [Rama, Parasurama,
Shiva 10 Balarama], Krishna, Kalki (Part 4: Vayaviya Samhita: Chapter 30, Verses
56-58 and Chapter 31, verses 134-136)
Varaha, Matsya, Kurma, Nrsimha, Vamana, Kapila, Datta, Rsabha,
14 Bhargava Rama (Parashurama), Dasarathi Rama, Krsna, Krsna Dvaipayana
(Vyasa), Buddha, and Kalki (Part 7: Vasudeva-Mamatmya: Chapter 18)
Skanda
Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama,
10 Sri-Rama, Krisna, Buddha, and Kalki (Part 15: Reva Khanda: Chapter 151,
Verses 1-7)
Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna,
Varaha 10 Buddha, and Kalki (Chapter 4, Verses 2-3; Chapter 48, Verses 17-22; and
Chapter 211, Verse 69)
1. ^ Jump up to:a b Rama and his brothers are considered as one unit. Volume 3, Chapter
276 also lists the same incarnations. Samba, Pradyumna, and Aniruddha have not been
counted; a list of the Dashavatara is provided in chapter 49.
2. ^ Jump up to:a b Others such as Hamsa, Ajita, Samba, Pradyumna, and Aniruddha are
mentioned elsewhere but have not been counted. For a complete list, see Bhagavata
Purana
3. ^ Jump up to:a b c Kumara is more likely to be the Four Kumaras (one unit) than - as the
translator believes - Karttikeya, one of Shiva's sons and the Hindu god of war
4. ^ These avatars are stated to incarnate 'for the good of the world' in every cycle of yugas;
It is also stated that there are other avatars due to the curse of Bhrgu
5. ^ Narada, Samba, Pradyumna, and Aniruddha, etc., have not been counted
Dashavatara
22
Vishnu surrounded by his Avatars
The Dashavatara is a list of the so-called Vibhavas, or '10 [primary] Avatars' of Vishnu.
The Agni Purana, Varaha Purana, Padma Purana, Linga Purana, Narada Purana, Garuda Purana,
and Skanda Purana all provide matching lists. The same Vibhavas are also found in the Garuda
Purana Saroddhara, a commentary or ‘extracted essence’ written by Navanidhirama about the
Garuda Purana (i.e. not the Purana itself, with which it seems to be confused):
The Fish, the Tortoise, the Boar, the Man-Lion, the Dwarf, Parasurama, Rama, Krisna, Buddha,
and also Kalki: These ten names should always be meditated upon by the wise. Those who recite
them near the diseased are called relatives.
— Navanidhirama, Garuda Purana Saroddhara, Chapter VIII, Verses 10-11, translated by E.
Wood and S.V. Subrahmanyam
Apparent disagreements concerning the placement of either the Buddha or Balarama in
the Dashavarara seems to occur from the Dashavarara list in the Shiva Purana (the only other
list with ten avatars including Balarama in the Garuda Purana substitutes Vamana, not Buddha).
Regardless, both versions of the Dashavarara have a scriptural basis in the cannon of
authentic Vedic literature (but not from the Garuda Purana Saroddhara).
Matrikas
Matrikas ('Mother Goddesses') are the feminine, personified powers of different Devas (and
avatars of Vishnu). For example, the female form (or Shakti) of Vishnu is Vaishnavi, of the man-
lion avatar Narasimha it is Narasimhi, of the tortoise avatar Kurma it is Kumari, and of the boar
avatar Varaha it is Varahi. There is no scriptural evidence that any of Matrikas are counted as de-
facto avatars of Vishnu or any other Deva.
23
Thirumal
Thirumal (Tamil: திருமால் )—also known as Perumal or Perumaal (Tamil: பெருமாள் ),
or Maayon (as described in the Tamil scriptures)—was appropriated as manifestation of Lord
Vishnu in later Hinduism is a popular Hindu deity among Tamilans in Tamil Nadu as well
among the Tamil diaspora.
Literature
Vishnu icons across cultures
180 BCE Indo-Greek coin
of Agathocles.
Vishnu Nicolo
Seal, 4th–6th
century
CE, Gandhara.
India
13th
century Cambodian Vishnu.
Myanmar Indonesia
The iconography of Hindu god Vishnu has been widespread in history.
Vedas
Vishnu is a Rigvedic deity, but not a prominent one when compared to Indra, Agni and others.
Just 5 out of 1028 hymns of the Rigveda are dedicated to Vishnu, although He is mentioned in
other hymns.[15] Vishnu is mentioned in the Brahmana layer of text in the Vedas, thereafter his
profile rises and over the history of Indian mythology, states Jan Gonda, Vishnu becomes a
divinity of the highest rank, one equivalent to the Supreme Being.
Though a minor mention and with overlapping attributes in the Vedas, he has important
characteristics in various hymns of Rig Veda, such as 1.154.5, 1.56.3 and 10.15.3.[51] In these
hymns, the Vedic mythology asserts that Vishnu resides in that highest home where
departed Atman (souls) reside, an assertion that may have been the reason for his increasing
24
emphasis and popularity in Hindu soteriology. He is also described in the Vedic literature as the
one who supports heaven and earth.
तदस्य वियमवि पाथो अश्ाां नरो यत्र 5. Might I reach that dear cattle-pen of his, where
दे ियिो मदन्ति । उरुक्रमस्य स वि men seeking the gods find elation, for exactly
that is the bond to the wide-striding one: the
बन्धुररत्था विष्णोोः पदे परमे मध्व उत्सोः
wellspring of honey in the highest step of Viṣṇu.
॥५॥ ऋग्वेद १-१५४-५
—RV. 1.154.5[54] —translated by Stephanie Jamison, 2020[55]
आिां वपतॄन्सुविदत्रााँ अविन्तत्स नपातां 3. I have found here the forefathers good to find and
च विक्रमणां च विष्णोोः । the grandson and the wide stride of Viṣṇu.
Those who, sitting on the ritual grass, share in the
बविि षदो ये स्वधया सुतस्य िजि
pressed soma and the food at (the cry of) “svadhā,”
वपत्वस्त इिागवमष्ाोः ॥३॥ ऋग्वेद they are the most welcome arrivals here.
१०-१५-३
—RV 10.15.13 —translated by Stephanie Jamison, 2020
In the Vedic hymns, Vishnu is invoked alongside other deities, especially Indra, whom he helps
in killing the symbol of evil named Vritra. His distinguishing characteristic in Vedas is his
association with light. Two Rigvedic hymns in Mandala 7 refer to Vishnu. In section 7.99 of the
Ragveda, Vishnu is addressed as the god who separates heaven and earth, a characteristic he
shares with Indra. In the Vedic texts, the deity or god referred to as Vishnu
is Surya or Savitr (Sun god), who also bears the name Suryanarayana. Again, this link to Surya
is a characteristic Vishnu shares with fellow Vedic deities named Mitra and Agni, wherein
different hymns, they too "bring men together" and cause all living beings to rise up and impel
them to go about their daily activities.
In hymn 7.99 of Rigveda, Indra-Vishnu are equivalent and produce the sun, with the verses
asserting that this sun is the source of all energy and light for all.[59] In other hymns of the
Rigveda, Vishnu is a close friend of Indra. Elsewhere in Rigveda, Atharvaveda and Upanishadic
texts, Vishnu is equivalent to Prajapati, both are described as the protector and preparer of the
womb, and according to Klaus Klostermaier, this may be the root behind post-Vedic fusion of all
the attributes of the Vedic Prajapati unto the avatars of Vishnu.
In the Yajurveda, Taittiriya Aranyaka (10.13.1), "Narayana sukta", Narayana is mentioned as the
supreme being. The first verse of "Narayana Suktam" mentions the words paramam padam,
which literally mean 'highest post' and may be understood as the 'supreme abode for all souls'.
This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rigveda 1.22.20 also
mentions the same paramam padam.
In the Atharvaveda, the mythology of a boar who raises goddess earth from the depths of cosmic
ocean appears, but without the word Vishnu or his alternate avatar names. In post-Vedic
mythology, this legend becomes one of the basis of many cosmogonic myth called
the Varaha legend, with Varaha as an avatar of Vishnu.
The Three Strides of Vishnu
25
The depiction of the "three strides of Vishnu" is common in Hindu art, wherein his leg is shown
raised like a gymnast, symbolizing a huge step. Left: Trivikrama in the Art of
Mathura, Gupta period. Center: at a temple in Bhaktapur, Nepal; Right: at 6th-century Badami
cave temples, India.
Several hymns of the Rigveda repeat the mighty deed of Vishnu called the Trivikrama, which is
one of the lasting mythologies in Hinduism since the Vedic times. It is an inspiration for ancient
artwork in numerous Hindu temples such as at the Ellora Caves, which depict the Trivikrama
legend through the Vamana avatar of Vishnu. Trivikrama refers to the celebrated three steps or
"three strides" of Vishnu. Starting as a small insignificant looking being, Vishnu undertakes a
herculean task of establishing his reach and form, then with his first step covers the earth, with
second the ether, and the third entire heaven.
viṣṇōrnu kaṃ vīryāṇi pra vōcaṃ yaḥ pārthivāni vimamē rajāṃsi |

yō askabhāyaduttaraṃ sadhasthaṃ vicakramāṇastrēdhōrugāyaḥ ||1||
I will now proclaim the heroic deeds of Visnu, who has measured out the terrestrial regions,
who established the upper abode having, wide-paced, strode out triply…
— Rigveda 1.154.1, Translated by Jan Gonda[66]
The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those
encompassing the earth and air) are visible to the mortals and the third is the realm of the
immortals. The Trivikrama describing hymns integrate salvific themes, stating Vishnu to
symbolize that which is freedom and life.[62] The Shatapatha Brahmana elaborates this theme of
Vishnu, as his herculean effort and sacrifice to create and gain powers that help others, one who
realizes and defeats the evil symbolized by the Asuras after they had usurped the three worlds,
and thus Vishnu is the savior of the mortals and the immortals (Devas).
Brahmanas
To what is One
Seven germs unripened yet are heaven's prolific seed:
their functions they maintain by Vishnu's ordinance.
Endued with wisdom through intelligence and thought,
they compass us about present on every side.
What thing I truly am I know not clearly:

mysterious, fettered in my mind I wonder.
When the first-born of holy Law approached me,
26
then of this speech I first obtain a portion.
(...)
They call him Indra, Mitra, Varuna, Agni,

and he is heavenly-winged Garutman.
To what is One, sages give many a title.
— Rigveda 1.164.36-37, 46
The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long
mapped to a pantheistic vision of Vishnu as supreme, he as the essence in every being and
everything in the empirically perceived universe. In this Brahmana, states Klaus Klostermaier,
Purusha Narayana (Vishnu) asserts, "all the worlds have I placed within mine own self, and mine
own self have I placed within all the worlds." The text equates Vishnu to all knowledge there is
(Vedas), calling the essence of everything as imperishable, all Vedas and principles of universe
as imperishable, and that this imperishable which is Vishnu is the all.
Vishnu is described to be permeating all object and life forms, states S. Giora Shoham, where he
is "ever present within all things as the intrinsic principle of all", and the eternal, transcendental
self in every being. The Vedic literature, including its Brahmanas layer, while praising Vishnu
do not subjugate others gods and goddesses. They present an inclusive pluralistic henotheism.
According to Max Muller, "Although the gods are sometimes distinctly invoked as the great and
the small, the young and the old (Rig Veda 1:27:13), this is only an attempt to find the most
comprehensive expression for the divine powers and nowhere is any of the gods represented as
the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages
in which almost every single god is represented as supreme and absolute."
Upanishads
The Vaishnava Upanishads are minor Upanishads of Hinduism, related to Vishnu theology.
There are 14 Vaishnava Upanishads in the Muktika anthology of 108 UpanishadsIt is unclear
when these texts were composed, and estimates vary from the 1st-century BCE to 17th-century
CE for the texts.
These Upanishads highlight Vishnu, Narayana, Rama or one of his avatars as the supreme
metaphysical reality called Brahman in Hinduism. They discuss a diverse range of topics, from
ethics to the methods of worship.
Puranas
The Bhagavata Purana is centered around Krishna, a Vishnu avatar.
27
5th-century Vishnu at Udayagiri Caves.
RIGHT_11th-century Vishnu sculpture at Brooklyn Museum. The edges show reliefs of Vishnu avatars Varaha,
Narasimha, Balarama, Rama, and others. Also shown is Brahma.
Vishnu is the primary focus of Vaishnavism-focused Puranas genre of Hindu texts. Of these,
according to Ludo Rocher, the most important texts are the Bhagavata Purana, Vishnu
Purana, Nāradeya Purana, Garuda Purana and Vayu Purana. The Purana texts include many
versions of cosmologies, mythologies, encyclopedic entries about various aspects of life, and
chapters that were medieval era regional Vishnu temples-related tourist guides
called mahatmyas.
One version of the cosmology, for example, states that Vishnu's eye is at the Southern Celestial
Pole from where he watches the cosmos. In another version found in section 4.80 of the Vayu
Purana, he is the Hiranyagarbha, or the golden egg from which were simultaneously born all
feminine and masculine beings of the universe.
Vishnu Purana
The Vishnu Purana presents Vishnu as the central element of its cosmology, unlike some other
Puranas where Shiva or Brahma or goddess Shakti are. The reverence and the worship of Vishnu
is described in 22 chapters of the first part of Vishnu Purana, along with the profuse use of the
synonymous names of Vishnu such as Hari, Janardana, Madhava, Achyuta, Hrishikesha and
others.[82]
The Vishnu Purana also discusses the Hindu concept of supreme reality called Brahman in the
context of the Upanishads; a discussion that the theistic Vedanta scholar Ramanuja interprets to
be about the equivalence of the Brahman with Vishnu, a foundational theology in the Sri
Vaishnavism tradition.
Bhagavata Purana
Vishnu is equated with Brahman in the Bhagavata Purana, such as in verse 1.2.11, as "learned
transcendentalists who know the Absolute Truth call this non-dual substance
as Brahman, Paramatma and Bhagavan."
The Bhagavata Purana has been the most popular and widely read Purana texts relating to
Vishnu avatar Krishna, it has been translated and available in almost all Indian languages. Like
other Puranas, it discusses a wide range of topics including cosmology, genealogy, geography,
mythology, legend, music, dance, yoga and culture. As it begins, the forces of evil have won a
war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe.
Truth re-emerges as the Vishnu avatar first makes peace with the demons, understands them and
then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that
appears in many legends. The Bhagavata Purana is a revered text in Vaishnavism.[90] The
Puranic legends of Vishnu have inspired plays and dramatic arts that are acted out over festivals,
particularly through performance arts such as the Sattriya, Manipuri
dance, Odissi, Kuchipudi, Kathakali, Kathak, Bharatanatyam, Bhagavata
Mela and Mohiniyattam.
Other Puranas
Some versions of the Purana texts, unlike the Vedic and Upanishadic texts, emphasize Vishnu as
supreme and on whom other gods depend. Vishnu, for example, is the source of creator
deity Brahma in the Vaishnavism-focussed Purana texts. Vishnu's iconography typically shows
28
Brahma being born in a lotus emerging from his navel, who then is described as creating all the
forms in the universe, but not the primordial universe itself. In contrast, the Shiva-focussed
Puranas describe Brahma and Vishnu to have been created by Ardhanarishvara, that is half Shiva
and half Parvati; or alternatively, Brahma was born from Rudra, or Vishnu, Shiva and Brahma
creating each other cyclically in different aeons (kalpa).
In some Vaishnava Puranas, Vishnu takes the form of Rudra or commands Rudra to destroy the
world, thereafter the entire universe dissolves and along with time, everything is reabsorbed back
into Vishnu. The universe is then recreated from Vishnu all over again, starting a
new Kalpa.[96] For this the Bhagavata Purana employs the metaphor of Vishnu as a spider and
the universe as his web. Other texts offer alternate cosmogenic theories, such as one where the
universe and time are absorbed into Shiva.
Agama
The Agama scripture called the Pancharatra describes mode of worship of Vishnu.
Sangam & Post-Sangam Literature
The mythologies of Vishnu avatar Krishna are extensive, such as baby Krishna stealing butter, or
playing the flute. These themes appear in ancient and medieval coins of South Asia,[98] and the
motifs described by 3rd-century poet Hala.
29
The Sangam literature refers to an extensive regional collection in the Tamil language, mostly
from the early centuries of the common era. These Tamil texts revere Vishnu and his avatars
such as Krishna and Rama, as well as other pan-Indian deities such as Shiva, Muruga, Durga,
Indra and others. Vishnu is described in these texts as mayon, or "one who is dark or black in
color" (in north India, the equivalent word is Krishna).[100] Other terms found for Vishnu in these
ancient Tamil genre of literature include mayavan, mamiyon, netiyon, mal and mayan.
Krishna as Vishnu avatar is the primary subject of two post-Sangam Tamil
epics Silappadikaram and Manimekalai, each of which was probably composed about the 5th
century CE. These Tamil epics share many aspects of the story found in other parts of India, such
as those related to baby Krishna such as stealing butter, and teenage Krishna such as teasing girls
who went to bathe in a river by hiding their clothes.
30
Bhakti Movement
Ideas about Vishnu in the mid 1st millennium CE were important to the Bhakti
movement theology that ultimately swept India after the 12th century. The Alvars, which
literally means "those immersed in God", were Tamil Vaishnava poet-saints who sang praises of
Vishnu as they traveled from one place to another. They established temple sites such
as Srirangam, and spread ideas about Vaishnavism. Their poems, compiled as Alwar
Arulicheyalgal or Divya Prabhandham, developed into an influential scripture for the
Vaishnavas. The Bhagavata Purana's references to the South Indian Alvar saints, along with its
emphasis on bhakti, have led many scholars to give it South Indian origins, though some scholars
question whether this evidence excludes the possibility that bhakti movement had parallel
developments in other parts of India.
The Angkor Wat Temple was built as a dedication to Vishnu. See annesure at end of book
The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently discusses the
merging of the individual soul with the Absolute Brahman (Ultimate Reality, Supreme Truth), or
"the return of Brahman into His own true nature", a distinctly Advaitic or non-dualistic
philosophy of Shankara. The concept of moksha is explained as Ekatva ('Oneness')
and Sayujya ('Absorption, intimate union'), wherein one is completely lost in Brahman (Self,
Supreme Being, one's true nature). This, states Rukmini (1993), is proclamation of "return of the
individual soul to the Absolute and its merging into the Absolute", which is unmistakably
Advaitic in its trend.[111] In the same passages, the Bhagavata includes a mention of Bhagavan as
the object of concentration, thereby presenting the Bhakti path from the three major paths of
Hindu spirituality discussed in the Bhagavad Gita.[111][112]
The theology in the Bhagavad Gita discusses both the sentient and the non-sentient, the soul and
the matter of existence. It envisions the universe as the body of Vishnu (Krishna), state Harold
Coward and Daniel Maguire. Vishnu in Gita's theology pervades all souls, all matter and
time.[113] In Sri Vaishnavism sub-tradition, Vishnu and Sri (goddess Lakshmi) are described as
inseparable, that they pervade everything together. Both together are the creators, who also
pervade and transcend their creation.
The Bhagavata Purana, in many passages, parallels the ideas of Nirguna Brahman and non-
duality of Adi Shankara. For example:
The aim of life is inquiry into the Truth, and not the desire for enjoyment in heaven by
performing religious rites,
Those who possess the knowledge of the Truth, call the knowledge of non-duality as the Truth,
It is called Brahman, the Highest Self, and Bhagavan.
— Sūta, Bhagavata Purana 1.2.10-11, translated by Daniel Sheridan
31
Scholars describe the Vaishnava theology as built on the foundation of non-dualism speculations
in Upanishads, and term it as "Advaitic Theism."[110][115] The Bhagavata Purana suggests that
God Vishnu and the soul (Atman) in all beings is one.[109] Bryant states that the monism
discussed in Bhagavata Purana is certainly built on the Vedanta foundations, but not exactly the
same as the monism of Adi Shankara.[116] The Bhagavata asserts, according to Bryant, that the
empirical and the spiritual universe are both metaphysical realities, and manifestations of the
same Oneness, just like heat and light are "real but different" manifestations of sunlight.[116]
In the Bhakti tradition of Vaishnavism, Vishnu is attributed with numerous qualities such as
omniscience, energy, strength, lordship, vigour, and splendour The Vaishnava tradition started
by Madhvacharya considers Vishnu in the form of Krishna to be the supreme creator, personal
God, all-pervading, all devouring, one whose knowledge and grace leads to "moksha".[118] In
Madhvacharya Vaishnava theology, the supreme Vishnu and the souls of living beings are two
different realities and nature (dualism), while in Ramanuja's Sri Vaishnavism, they are different
but share the same essential nature (qualified non-dualism).
Relationship with other deities: Lakshmi

Vishnu with Lakshmi(Laxminarayan) at Halebidu.
Lakshmi, the Hindu goddess of wealth, fortune and prosperity (both material and spiritual), is the
wife and active energy of Vishnu. She is also called Sri or Thirumagal in Tamil because she is
the source of eight auspicious strengths for Vishnu. When Vishnu incarnated on the Earth as
the avatars Rama and Krishna, Lakshmi incarnated as his respective consorts: Sita (Rama's wife)
and Rukmini (Krishna's wife). Lakshmi and Padmavati are wives of Lord Vishnu at Tirupati. In
Hinduism, Lord Vishnu had incarnated as Lord Venkatachalapathi at Tirupati, although this
grand form of him is not counted as one of the dasavatars.
Garuda
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his
shoulders. Garuda is also considered as Vedas on which Lord Vishnu travels. Garuda is a sacred
bird in Vaishnavism. In Garuda Purana, Garuda carries Lord Vishnu to save the
Elephant Gajendra.
Vishvaksena
Vishvaksena, also known as Senadhipathi (both meaning 'army-chief'), is the commander-in-
chief of the army of Vishnu.
Harihara and Harirudra
32
Harihara-Half Vishnu and half Shiva
Shiva and Vishnu are both viewed as the ultimate form of god in different Hindu denominations.
Harihara is a composite of half Vishnu and half Shiva, mentioned in literature such as
the Vamana Purana (chapter 36),[130] and in artwork found from mid 1st millennium CE, such as
in the cave 1 and cave 3 of the 6th-century Badami cave temples. Another half Vishnu half Shiva
form, which is also called Harirudra, is mentioned in Mahabharata.
Sikhism: Vishnu is referred to as Gorakh in the scriptures of Sikhism. For example, in verse 5
of Japji Sahib, the Guru ('teacher') is praised as who gives the word and shows the wisdom, and
through whom the awareness of immanence is gained. Guru Nanak, according to Shackle and
Mandair (2013), teaches that the Guru are "Shiva (isar), Vishnu (gorakh), Brahma (barma) and
mother Parvati (parbati)," yet the one who is all and true cannot be described.
The Chaubis Avtar lists the 24 avatars of Vishnu, including Krishna, Rama, and Buddha.
Similarly, the Dasam Granth includes Vishnu mythology that mirrors that found in
the Vaishnav tradition.[136] The latter is of particular importance to Sanatan Sikhs,
including Udasis, Nirmalas, Nanakpanthis, Sahajdhari, and Keshdhari/Khalsa sects of Sikhism;
however, the Khalsa Sikhs disagree with the Sanatan Sikhs. According to Sanatan Sikh writers,
the Gurus of Sikhism were avatars of Vishnu, because the Gurus brought light in the age of
darkness and saved people in a time of evil Mughal-era persecution.
Buddhism
Uthpalawarna Vishnu Devalaya in Devinuwara, Matara, Sri Lank a.
33
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka
venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism.
Vishnu is also known as Upulvan or Upalavarṇā, meaning 'Blue Lotus coloured'. Some
postulate that Uthpala varna was a local deity who later merged with Vishnu while another belief
is that Utpalavarṇā was an early form of Vishnu before he became a supreme deity in Puranic
Hinduism. According to the chronicles of Mahāvaṃsa, Cūḷavaṃsa, and folklore in Sri Lanka,
Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted
this task to Sakra (Indra), who delegated this task of custodianship to god
Vishnu.[142] Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition
to specific Vishnu Kovils or Devalayas, all Buddhist temples necessarily house shrine rooms
(Devalayas) closer to the main Buddhist shrine dedicated to Vishnu.
A statue in Bangkok depicting Vishnu on his vahana Garuda, the eagle. One of the oldest
discovered Hindu-style statues of Vishnu in Thailand is from Wat Sala Tung in Surat Thani
Province and has been dated to ~400 CE.
John Holt states that Vishnu was one of the several Hindu gods and goddesses who were
integrated into the Sinhala Buddhist religious culture, such as the 14th and 15th-
century Lankatilaka and Gadaladeniya Buddhist temples.[145] He states that the medieval Sinhala
tradition encouraged Visnu worship (puja) as a part of Theravada Buddhism just like Hindu
tradition incorporated the Buddha as an avatar of Vishnu, but contemporary Theravada monks
are attempting to purge the Vishnu worship practice from Buddhist temples. According to Holt,
the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability over many centuries, to
34
reiterate and reinvent culture as other ethnicity have been absorbed into their own. Though the
Vishnu cult in Ceylon was formally endorsed by Kandyan kings in the early 1700s, Holt states
that Vishnu images and shrines are among conspicuous ruins in the medieval
capital Polonnaruwa.
14th-century Vishnu, Thailand.
Vishnu iconography such as statues and etchings have been found in archaeological sites of
Southeast Asia, now predominantly of the Theravada Buddhist tradition. In Thailand, for
example, statues of four armed Vishnu have been found in provinces near Malaysia and dated to
be from the 4th to 9th-century, and this mirror those found in ancient India. Similarly, Vishnu
statues have been discovered from the 6th to 8th century eastern Prachinburi Province and
central Phetchabun Province of Thailand and southern Đồng Tháp Province and An Giang
Province of Vietnam.[147] Krishna statues dated to the early 7th century to 9th century have been
discovered in Takéo Province and other provinces of Cambodia.
Archeological studies have uncovered Vishnu statues on the islands of Indonesia, and these have
been dated to the 5th century and thereafter. In addition to statues, inscriptions and carvings of
Vishnu, such as those related to the "three steps of Vishnu" (Trivikrama) have been found in
many parts of Buddhist southeast Asia. In some iconography, the symbolism of Surya, Vishnu
and Buddha are fused.
In Japanese Buddhist pantheon, Vishnu is known as Bichū-ten and he appears in Japanese texts
such as the 13th century compositions of Nichiren.
Other Cultures
During an excavation in an abandoned village of Russia in
the Volga region, archaeologist Alexander Kozhevin excavated an ancient Cult image of Vishnu.
The idol dates from between the 7th and 10th centuries. In the interview, Kozhevin stated that
"We may consider it incredible, but we have ground to assert that Middle-Volga region was the
original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough
research.”
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In science
4034 Vishnu is an asteroid discovered by Eleanor F. Helin. Vishnu rocks are a type of
volcanic sediment found in the Grand Canyon, Arizona, USA. Consequently, mass formations
are known as Vishnu's temples
The front-view of Padmanabhaswamy Temple in Thiruvananthapuram, Kerala

Some of the earliest surviving grand Vishnu temples in India have been dated to the Gupta
Empire period. The Sarvatobhadra temple in Jhansi, Uttar Pradesh, for example, is dated to the
early 6th century and features the ten avatars of Vishnu. Its design based on a square layout and
Vishnu iconography broadly follows the 1st millennium Hindu texts on architecture and
construction such as the Brihat Samhita and Visnudharmottarapurana.
Archaeological evidence suggest that Vishnu temples and iconography probably were already in
existence by the 1st century BCE. The most significant Vishnu-related epigraphy and
archaeological remains are the two 1st century BCE inscriptions in Rajasthan which refer to
temples of Sankarshana and Vasudeva, the Besnagar Garuda column of 100 BCE which
mentions a Bhagavata temple, another inscription in Naneghat cave in Maharashtra by a Queen
Naganika that also mentions Sankarshana, Vasudeva along with other major Hindu deities and
several discoveries in Mathura relating to Vishnu, all dated to about the start of the common era.
The Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, is dedicated to Vishnu. The
temple has attracted huge donations in gold and precious stones over its long history.
Sri Ranganathaswamy Temple is a Hindu temple dedicated to Vishnu located

in Srirangam, Tiruchirapalli, Tamil Nadu, India. The temple occupies an area of 156 acres
(630,000 m2) with a perimeter of 4,116 m (13,504 ft) making it the largest temple in India and
one of the largest religious complexes in the world.
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CHAPTER II
The Satyanarayanã Puja or ( 9 Graha Puja) performed at a
Maharashtrian Home
Theorey and Practice
मुनििाथ सुिो यह सत्यकथा सब कालनह होय महासुखदायी।
ताप हरे , भव दू र करे , सब काज सरे सुख की अनिकाई॥
अनत संकट में दु ुः ख दू र करै सब ठौर कुठौर में होत सहाई।
प्रभु िाम चररत गुणगाि नकए नबि कैसे महाकनल पाप िसाई॥
Navagrahas, in the ancient Indian sense don't mean 9 planets, at-least not in the sense the ancient
Indians denoted it, it just means 9 heavenly bodies or celestial bodies or loci points which they
used to study to know some events in induvidual's life and they also developed their calendar
based on these Navagrahas.
Navagrahas according Indians are Sun (A Star - Celestial Body, hence called as graha), Mercury,
Venus, Moon (A satellite - Celestial Body, hence called as graha), Mars, Jupiter, Saturn and
Rahu and Ketu (Loci Points or Shadows in Celestial Sphere hence called as Chaya grahas.)
So obviously they don't represent 8 or 9 planets of this day.
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(Graha in sanskrit literally means that which can grasp or hold, and the above mentioned celestial
bodies are massive and can grasp or hold on to things near by them because of their Gravitational
Force. Except for Rahu and Ketu which are Shadows and appear to hold on to Sun and Moon
causing eclipse.)
Our ancient seers first confirmed the existence of planets and their influence on human life
through Divya Drishti. Later, Indian astronomers(Bhaskara, Varahamihra, Aryabhatta)
developed mathematical correlations to find distant objects. Varahamihra developed Surya
Siddhanta that becomes the pioneer text of Indian astronomy.
The below answer is a bit philosophical concept, but trust me it will really inspire you.
The tool of confirmation
According to Indian philosophy, the confirmation can be done in 3 ways
1. Katchi pramana - Visual confirmation

2. Anumana pramana - Confirmation by logics
3. Agama pramana - Confirmation by seers through Divya Drishti or Yoga katchi
Source: Saiva Sidhanta
Katchi pramana - Visual confirmation
The visual confirmation may give literal meaning as confirmation through eyes, but visual
confirmation actually means that confirmation through sensory organs. Humans have 5 sensory
organs viz eyes(seeing), ears(hearing), nose(smelling), tongue (tasting) and body(touching) and
we use one or more than one of the sensory organs at a time to confirm the object or a situation.
For example, the shape of an object can be confirmed by seeing.
The process of Visual confirmation
We may generally think that our sensory organs will do the confirmation by itself. But the five
sensory organs are just an instrument to capture the data and send it to another source to confirm.
There are 4 more inner instruments that will help in the process of confirmation. They are
1. Manash - Mind
2. Buddhi - Intellect
3. Cittam - Pure intellect
4. Ahankara - Ego or identity
The sensory organs are external instruments and these four(Manas, Buddhi, Cittam and
Ahankara) are termed as inner instruments.
Let us look into the process of visual confirmation
When the sensory organs capture the data(through eyes or ears etc), it will send them to Manas.
The Manas is the silo of memory. These memories are from various sources such as Karmic
memory(memories from our past birth), evolutionary memory - memory gain through evolution
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(for ex: calf immediately after birth know how to suck the milk), sensory memory, etc. So the
mind will process the data sent by sensory organs and list out the options from its memory. For
example, if you see an object(say a table). The sensory organ(in this case eyes) will capture the
solid form and will send it to Manas. The Manas will list down the options(table, chair, door etc)
from its memory. The buddhi will collect the information from Manas, and it will confirm the
object using intellect.
What is the limitation of this process?
This process may look flawless, but there is a huge limitation in this process. The limitation of
buddhi is that it will use the intellect according to the ahankara(identity) ie; if you have an
identity or belief about something then your intellect will work according to your belief. For
example, if you believe in God then your intellect will filter out the information that is
supportive to the belief of God.
Secondly, each of these sensory organs has certain limitations. Our eyes can physically see only
up to a certain distance, ears can hear the sound with certain frequency. So the visual
confirmation is not the best source of confirmation.
Anumana pramana - confirmation by logics
There are certain things that we can confirm through logic. Say if you see lightning then you can
confirm that you will hear thunder in few secs. If you see a smoke then you can confirm there
was a fire. This logical conclusion will not give correct results in all the situation and hence this
confirmation is also not the best source of confirmation.
Who is the true seeker?
The 5 external sensory organs and 4 internal instruments we discussed so far are just instruments,
who is the real seeker of the information from the outside world? The answer is Atma or soul.
The soul gets the data from the external world through 5 sensory organs and it is processed and
confirmed through 4 internal instruments.
What if the seeker is able to seek without instruments? - Divya Drishti
We just said that the true seeker is the soul and these internal and external sensory organs are just
instruments in collecting and processing the data similar to what a computer does it for us.
Our ancient seers with the power of deep meditation were able to directly interact with the
universe without the internal and external sensory organs and that is called Divya Drishti. The
Divya Drishti don’t have any physical limitation, and hence the soul can visualize the distance
objects(planets) and its influence without any internal and external sensory organs.
The distinction of faraway objects
With the power of Divya Drishti, our ancient seers were clearly able to visualize the distant
objects including its proximity to Earth. Thus there were able to clearly identify the objects that
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can influence life on Earth and the objects that have negligible influence in life on Earth. Thus
the Indian astrology ignored the distant planet Uranus, Neptune, and Pluto but they included the
north and south nodes ie; Rahu and Ketu.
The nine planets (Nava Graha) according to ancient Indian Mythology are
Surya - Sun
Chandra - Moon
Mangala - Mars
Budha - Mercury
Brihaspati/Guru - Jupiter
Shukra - Venus
Shani - Saturn
Rahu & Ketu.
So, clearly these are not the planets that we have today, at-least not all of them. There was no
need for any Scientific technology to see any of these because they are all directly visible to
naked Eye. Though, now a days Saturn is bit tricky to find (because of light pollution), it is still
one of the brightest objects in the night sky and is clearly distinguishable from other stars. It
would be even more brighter and more clearly visible several hundred years ago.
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Their definition of a Planet is different from what we have now. They just categorized
everything that's not a Star as a planet. As Sun appears different from other stars (bigger and
brighter), they thought that it qualifies to be a planet, a special entity.
Rahu and Ketu are the weird outliers in this aspect. They are not actual bodies in space, but are
simply the points of intersection of Earth and Moon's orbits. These are noticeable during Eclipses
and they decided to group them as Planets too.
So, As you can see there is not really much thought put in to this. Earth is no where to be found
in this list because they just took it for granted. They didn't realize we are another entity floating
in the space. Even Neptune, Uranus are missing from this list. They are not visible without the
aid of powerful Telescopes (which are absent then) and hence they didn't exist in the Indian
mythology.
Therefore to answer your question, there is no scientific technology involved in this. They just
grouped the 9 things that are visible in the sky and each of that is called a Graha (planet).
ndians did not find that there are 9 planets orbiting the Sun. They only knew of 6. Budha
(Mercury), Shukra (Venus), Bhumi (Earth), Mangal (Mars), Brihaspati (Jupiter), and Shani
(Saturn).
They knew that Earth orbited the Sun. This is evident from the values used for the calculation of
epicycles of the other planets and the use of the orbital period of Sun in these calculations.
They believed that the solar system extended upto and slightly beyond the orbit of Saturn.
As to how ancient man figured out about planets as distinct from stars.
By observing the north sky it becomes evident pretty soon that there is a diurnal motion of the
dome of the sky.
Over thousands of years of observing the night sky, our ancestors must have figured out that
although everything in the sky moves around from East to West over the course of the night,
Mars, Jupiter and Saturn has a secondary motion in the opposite direction over the course of
larger periods of time.
Figuring out that Mercury and Venus are two objects rather than four (2 morning objects and 2
evening objects) must have been the next eureka moment in ancient astronomy.
This much could be achieved by meticulous observation over very many years and by reasoning.
Mathematics developed along with astronomy so some knowledge of trigonometry helped too.
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In the meanwhile observation of moon was important for religious and administrative
applications. By the time of Surya Siddhanta and Bhagavata purana the phenomena of the phases
of the moon and of the eclipses was understood in their modern sense. The fact that the orbit of
moon was inclined with respect to the ecliptic was understood as well.
This knowledge of Earth casting a shadow can be extended to planets and that is how Surya
Siddhanta explains occultations.
However, we see in the Surya Siddhanta that the diameter of the orbit of the outer planets were
figured out correctly. This I believe could only be achieved by applying some form of parallax
measurements. Out of the 9 Grahas, only 5 are actual planets. They are Mercury (Budha), Venus
(Shukra), Mars (Mangala), Jupiter (Guru), and Saturn (Shani). Two are the Sun (Surya) which is
a star and the Moon (Chandra) which is a natural satellite.
The remaining two - Rahu and Ketu - are not really celestial bodies. They are the two points at
which the orbit of the moon intersects the ecliptic plane (the plane of orbit of the earth) called
lunar nodes. When moon is in one of these positions at the time of full moon, solar eclipse
occurs.
All the celestial bodies (5 planets, sun, moon) in the list of Grahas are visible with the naked eye
and well known to all the ancient civilizations. Knowing about them is not such a big deal. No
advanced technology is required to study their motion patterns in the sky. Besides, the people
who talked about Navagrahas had no idea about Uranus or Neptune (or Pluto) and did not know
that Earth was a planet. Aryabhata did say that earth revolved around the sun, but his was not a
widely accepted view in his time.
It is a pure coincidence that the number of Navagrahas and the actual number of planets in the
solar system (before Pluto was excluded from the planets) were equal. At present, that
coincidence does not exist because there are only 8 planets according to the latest definition.
‘Puja’ is defined as “purnaat jayate iti puja”, which means ‘that which is born (jayate – ja)
out of fullness (purnaat – pu)’. So puja means the spontaneous happening which is born out of
the fullness and contentment.
Puja is an innocent playful process reciprocating the supreme love of nature. The state of mind
with which the puja is performed, the material (samagri) used and the chanting of mantras during
the puja, have a profound effect on the environment and people attending the puja. The
vibrations purify the environment and have calming effect on the people’s mind. Puja can be
well compared to meditation or yoga. The experience of oneness of the worshipper with the
worshipped is realization of the true nature of the Self. The mahalaxmi puja or 9 grha puja is an
ubiquitous ritual of the Maharashtrian culture and religious ethos. The nava Graha or 9 planets
pujs is to dilute the negative influences of planets and infuses peace and prosperity.The
satyanrayan Puja is to maintain harmony in the family. Since both involve appeasing the 9
planets, they are referred one as the other.
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The Navagrahas or the nine planets play a very important role in Vedic astrology. Of the nine,
seven major ones are listed according to the days of the week they favour, namely Sun, Moon,
Mars, Jupiter, Venus and Saturn for Sunday, Monday, Tuesday, Wednesday, Thursday, Friday
and Saturday respectively. Two other planets Rahu and Ketu are invisible and are assigned the
north and south points of the lunar node. All theories and predictions involved in astrology are
based on the positions of the planet in a particular bhavas or houses which it inhabits. There are
12 houses and each represents a particular aspect in a person’s life. Depending upon their
location in the planetary system, they are considered either beneficent or malefic for an
individual. If the positions of planets are beneficent then there’s all round progress and happiness
but if the positions are inauspicious then they create disharmony and distress. The blessings of
the Navagraham can be obtained even if they were placed in disadvantageous positions in the
horoscope. This homam is extremely useful & beneficial, since it’s performance strengthens
benefic planets & increases their positive influence while pacifying malefic planets &
neutralizing their negative influence. The Navagraha Homam is recommended for all,
particularly for those horoscopes where planets are in detrimental or malefic positions.
Navagraha Homam is performed to ensure that you always derive maximum advantage from the
planets. The Navgraha Homam performed with faith wards off all malefic planetary influences.
Lord Satyanarayan is a manifestation of Shri Vishnu, who is also known as Narayan, the one
who symbolises eternal truth. This embodiment of the Lord represents truth and truth alone.
There are various ways of expressing devotion to God, and offering prayers while performing
certain rituals is one way of doing it. One of the most frequently performed pujas by Hindus is
the Satyanarayan Puja, which can be conducted on any ordinary day. One need not wait for a
festival to organise it. Nonetheless, the ekadashi tithi (eleventh day of the Lunar fortnight
according to the Hindu Luni-solar calendar) and purnima tithi (Full Moon) day are considered
ideal for offering puja to Lord Satyanarayan.
Who is Lord Satyanarayan? Lord Satyanarayan is a manifestation of Shri Vishnu, who is also
known as Narayan, the one who symbolises eternal truth. This embodiment of the Lord
represents truth and truth alone. Therefore, one cannot ignore the repercussions of embracing
falsehood, deceit or hatred.
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Significance of performing the Satyanarayan Puja
As stated above, any person can perform the Satyanarayan puja on any day without having to
wait for a titithi. Nonetheless, the purpose of the puja is to invite as many people as possible,
recite the katha associated with it, and to distribute the prasad (food offered as naiveidhya) to the
Lord. It is believed that one can get rid of all woes by keeping a vrat and performing the puja
with devotion. Thus by doing so, the devotee can appeal to the Lord to shower his compassionate
grace on him/her. And thus, he/she shall not only invite auspiciousness to his/her life also make
his/her guests feel blissful by sharing the benefits of the puja.
Anyone irrespective of caste, creed, age and gender can conduct the puja at their home or
workplace. It can also be performed either before the engagement ceremony or marriage. One
can even do it before launching a new business or an initiative. Therefore, the Lord lays
emphasises on bhakti (devotion) and not the stature, financial background or caste of a devotee
or the occasion. This specific puja is meant for erasing all the barriers in society and teaming up
as one unit to chant the name of God, who represents eternal truth.
The Marathi people, also rendered as Marathis or Maharashtrian, are an ethnolinguistic
group who speak Marathi, an Indo-Aryan language as their native language. They inhabit the
state of Maharashtra as well as districts bordering the state, such as Belgaum of Karnataka and
the state of Goa in western India as well as districts of southern Gujarat and parts of Madhya
Pradesh. The term 'Maratha' is generally used by historians to refer to all Marathi-speaking
peoples, irrespective of caste. At present, however, it refers to a set of Maharashtrian castes
called Maratha. The Marathi community came into political prominence in the 17th century
when the Marathas, under Shivaji Maharaj, established the Maratha Empire, which is credited to
a large extent for ending the Mughal rule.
Ancient to medieval period: During the ancient period, around 230 BC, Maharashtra came
under the rule of the Satavahana dynasty which ruled the region for 400 years. The greatest ruler
of the Satavahana Dynasty was Gautami putra Satakarni. The Vakataka dynasty ruled
Maharashtra from the 3rd century to the 5th century. The Chalukya dynasty ruled Maharashtra
from the 6th century to the 8th century. The two prominent rulers were Pulakeshin II, who
defeated the north Indian Emperor Harsh, and Vikramaditya II, who defeated Arab invaders in
the 8th century. The Rashtrakuta Dynasty ruled Maharashtra from the 8th to the 10th century.
The Arab traveler Sulaiman called the ruler of the Rashtrakuta Dynasty (Amoghavarsha) 'one of
the 4 great kings of the world'. From the early 11th century to the 12th century the Deccan
Plateau was dominated by the Western Chalukya Empire and the Chola dynasty.
The Seuna dynasty, also known as the Yadava dynasty of Devagiri, ruled Maharashtra from the
13th century to the 14th century. The Yadavas were defeated by the Khaljis in 1321. After the
Yadav defeat, the area was ruled for the next 300 years by a succession of Muslim rulers
including (in chronological order): the Khaljis, the Tughlaqs, the Bahamani Sultanate and its
successor states called the Deccan sultanates such as Adilshahi, Nizamshahi, and the Mughal
Empire.
The early period of Islamic rule saw atrocities such as the imposition of a Jaziya tax on non-
Muslims, temple destruction and forcible conversions. However, the mainly Hindu population
and their Islamic rulers came to an accommodation over time. For most of this
period Brahmins were in charge of accounts whereas revenue collection was in the hands
of Marathas who had watans (Hereditary rights) of Patilki (revenue collection at village level),
44
and Deshmukhi (revenue collection over a larger area). A number of families such as Bhosale,
Shirke, Ghorpade, Jadhav, More, Mahadik, Ghatge, and Nimbalkar loyally served different
sultans at different periods in time. All watandar considered their watan a source of economic
power and pride and were reluctant to part with it. The watandars were the first to oppose Shivaji
because it hurt their economic interests. Since most of the population was Hindu and spoke
Marathi, even the sultans such as Ibrahim Adil Shah I adopted Marathi as the court language for
administration and record keeping. Islamic rule also led to Persian vocabulary being used in the
Marathi language. Per Kulkarni, for the elites of the era using Persian words was a status symbol.
Surnames derived from service during that period such as Fadnis, Chitnis, Mirasdar etc. are still
in use.
Most of the Marathi Bhakti poet saints, who worshipped Vitthal, belong to the period between
late Yadava to Islamic era including Dnyaneshwar, Namdev, Eknath, Bahinabai and Tukaram.
Other important religious figures of this era were Narsimha Saraswati, and Mahanubhava sect
founder, Chakradhar Swami All of them used Marathi language rather than Sanskrit for their
devotional and philosophical compositions.
The decline of Islamic rule in Deccan started when Shivaji (1630-1680) founded the Maratha
Empire by annexing a portion of the Bijapur Sultanate. Shivaji later led rebellions against the
Mughal rule, thus becoming a symbol of Hindu resistance and self-rule.
Social history
Before British rule, the Maharashtra region was divided into many revenue divisions. The
medieval equivalent of a county or district was the Pargana. The chief of the Pargana was
called Deshmukh and record keepers were called Deshpande. The lowest administrative unit was
the village. Village society in Marathi areas included the Patil or the head of the village, collector
of revenue, and Kulkarni, the village record keeper. These were hereditary positions. The Patil
usually came from the Maratha caste. The Kulkarni was usually from Marathi Brahmin
or CKP caste. The village also used to have twelve hereditary servants called the Balutedar. The
Balutedar system was supportive of the agriculture sector. Servants under this system provided
services to the farmers and the economic system of the village. The base of this system was
caste. The servants were responsible for tasks specific to their castes. There were twelve kinds of
servants under Bara Balutedar; these were Joshi (village priest and astrologer from Brahmin
caste), Sonar (goldsmith from Daiwadnya caste), Sutar (carpenter), Gurav (temple priest), Nhawi
(barber), Parit (washerman), Kumbhar (potter), Chambhar (cobbler), Dhor, Koli (fisherman or
water carrier), Chougula (assistant to Patil), Mang (rope maker), and Mahar (village security). In
this list of Balutedar: Dhor, Mang, Mahar, and Chambhar belonged to the untouchable group of
castes.In exchange for their services, the balutedars were granted complex sets of hereditary
rights (watan) to a share in the village harvest.
Castes and communities
The Marathi people form an ethnolinguistic group that is distinct from others in terms of its
language, history, cultural and religious practices, social structure, literature, and art.The
traditional caste hierarchy was headed by the Brahmin castes-
the Saraswats, Deshasthas, Chitpavans, Karhades , and the Chandraseniya Kayastha Prabhus. In
Mumbai during British rule, this included the Pathare Prabhu community. As per a census, the
upper castes—Marathi Brahmins, Saraswat Brahmins, Prabhus (CKPs, Pathare Prabhus)—were
45
only about 4% of the population. The Marathas were 32% in Western Maharashtra and
the Kunbis were 7%, whereas the Other Backward Class population (other than the Kunbi) was
27%. The other castes in the intermediate category include: Gujjars and Rajputs who migrated
centuries ago to Maharashtra from northern India - and settled in north Maharashtra. The
population of the Mahars was 8%.
Vishnu Statute discovered at bantey sarai

The Sri Satyanarayan Vrata and Puja: Worship of Lord Vishnu ion Angkor wat and Bantey sarai
The ritual worship of Lord Vishnu--the Sri Satyanarayana Puja--constitutes a special
thanksgiving to the Godhead of the Hindu Trinity. It is generally performed on a full moon day,
or Purnima, of every month or on any special occasion, such as achieving a milestone or
fulfilling a wish. The months of Kartik, Vaisakh, Shravan, and Chaitra in the Hindu Calendar are
ideal for this ritual. It can also be observed on new moon day or on a Sankranti, the beginning or
end of a Hindu month.
Hindus believe that repeatedly chanting the name of Sri Satyanarayana or Lord Vishnu with love
while listening to the Satyanarayan Katha (moral stories) can help one lead a righteous life. As
the Bhagavad Gita says, "The Mahatmas among devotees, always speak and sing My glories,
and try with determination, to realize Me."
Origin
Hindu mythology is replete with tales of the divine sage Narad Muni, who is called ‘Triloka
Sanchari,’ as he can move about in all the three mythical worlds. On one of his celestial trips
when he visited earth, he witnessed rampant misery. Unable to find a way to relieve human
suffering, he approached Lord Vishnu, or Narayana, and related to him the sad state of affairs on
earth.
Vishnu said to Narad, “Let people observe the Satyanarayana Vrata in the evening of Sankranti
or Purnima. Let them all hear the story of Satyanarayan Katha, and all miseries will come to an
end.”
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Narad returned to earth and preached the glory of the Sri Satyanarayana Puja. Many observed the
vow without taking any food during the course of the day and attained what they desired. As the
legend goes, all were happy and prosperous.
Observance
The observance of the Satyanarayana Vrata requires the worshipper to offer some wheat flour
and sugar divine offering) along with a little curd and some fruit. This enables even the poorest
to observe this Vrata (vow). Many people fast throughout the day, but it's not a must.
A major concomitant of this ritual is the narration of the Satyanarayan Katha, consisting of a few
stories that speak of the glory of Lord Vishnu and the benefit of observing the Vrata. It is
believed that devotees who listen to these stories with a focused mind and try to inculcate the
moral lessons embedded in them receive the blessings of the Lord.
Devotional Hymn (Aarti) for Lord Satyanarayana
This Hindi devotional song is sung in praise of Vishnu at the end of the Satyanarayan Puja.
While singing this aarti with extreme devotion, oil lit lamps and incense are offered with
reverence for the Lord.
Jai Lakshmiramanaa, Shri Jay Lakshmiramanaa |
Satyanaarayan Svaami, Janapaatak Haranaa, Swami Janpaatak Haranaa |
Om Jai Lakshmi Ramanaa…
Ratna Jadit Singhaasan, Adbhut Chhabii Raaje, Swami Adbhut Chhabii Raaje |
Naarad Karat Niraajan, Ghantaa Dhvani Baaje |
Pragat Bhaye Kali Kaaran, Dvij Ko Darash Diyo, Swami Dvij Ko Darash Diyo |
Budho Braahman Bankar, Kanchan Mahal Kiyo |
Durbal Bheel Kathaaro, In Par Kripaa Kari, Swami In Par Kripaa Kari | Chandrachud Ek Raja,
Jinaki Vipati Hari |
Vaishya Manorath Paayo, Shraddhaa Taj Dini, Swami Shraddhaa Taj Dini |
So Phal Bhogyo Prabhuji, Phir Stuti Kini | Om Jai Lakshmi Ramanaa…
Bhaav Bhakti Ke Kaaran, Chhin-Chhin Rup Dharyo |
Swami Chhin-Chhin Rup Dharyo | Shraddha Dhaaran Kini, Tinako Kaaj Saryo |
Gvaal Baal Sang Raja, Van Mein Bhakti Kari, Swami Van Mein Bhakti Kari |
Manavaanchhit Phal Dinho, Dindayaal Hari | Om Jai Lakshmi Ramanaa…
Chadhat Prasaad Savaaya, Kadali Phal Meva, Swami Kadali Phal Mevaa |
Dhup Dip Tulasi Se, Raaji Satyadevaa | Om Jai Lakshmi Ramanaa…
Satyanarayan Ki Aarati, Jo Koi Nar Gaave, Swami Jo Koi Nar Gaave | Kahat Shivanand Svami,
Vanchhit Phal Paave |
Om Jai Lakshmi Ramanaa
47
CHAPTER III
ASTROLOGICAL
Ceremonies and rituals
At birth, a child is initiated into the family ritually. The child's naming ceremony may happen
many weeks or even months later, and it is called the bārsa. In many Indian Hindu communities,
the naming is most often done by consulting the child's horoscope, which suggests various names
depending on the child's Lunar sign (called Rashi). However, in Marathi Hindu families, the
name that the child inevitably uses in secular functions is the one decided by their parents. If a
name is chosen on the basis of the horoscope, then that is kept a secret to ward off the casting of
a spell on the child during their life. During the naming ceremony, the child's paternal aunt has
the honor of naming the infant. When the child is 11 months old, they get their first hair-cut. This
is also an important ritual and is called Jawal (जािळ). In the Maratha community, the maternal
uncle is given the honour of the first snip during the ceremony.[119]
In Brahman, CKP and Gaud Saraswat Brahman communities when a male child reaches his
eighth birthday, he undergoes the initiation thread ceremony variously known as Munja (in
reference to the Munja grass that is of official ritual specification), Vratabandha,
or Upanayanam.
Marathi Hindu people are historically endogamous within their caste but exogamous with their
clan. Cross-cousin alliances are allowed by most Marathi Hindu communities.[119] Hindu
marriages, more often than not, take place by negotiation. The Mangalsutra is the symbol of
marriage for the woman. Studies show that most Indians' traditional views on caste, religion, and
family background have remained unchanged when it came to marriage, that is, people marry
within their own castes and matrimonial advertisements in newspapers are still classified by
caste and sub-caste.
While arranging a marriage, gana, gotra, pravara, devak are all kept in mind. Horoscopes are
matched. Ghosal describes the marriage ceremony as, 'The groom, along with the bride's party
goes to the bride's house. A ritual named Akshata is performed in which people around the
groom and bride throw haldi (turmeric) and kunku (vermilion) colored rice grains on the couple.
After the Kanyadan ceremony, there is an exchange of garlands between the bride and the
groom. Then, the groom ties the Mangalsutra around the neck of the bride. This is followed
by granthibandhan in which the end of the bride's sādi/sāri is tied to the end of the groom's
dhoti, and a feast is arranged at the groom's place.'
Elements of a traditional Marathi Hindu wedding ceremony include seemant poojan on the
wedding eve. The dharmic wedding includes the antarpat ceremony followed by the Vedic
ceremony which involves the bridegroom and the bride walking around the sacred fire seven
times to complete the marriage. Modern urban wedding ceremonies conclude with an evening
reception. A Marathi Hindu woman becomes part of her husband's family after marriage and
adopts the gotra as well as the traditions of her husband's family.
After weddings and after thread ceremonies, many Maratha, Deshastha Brahmin and Dhangar
families arrange a traditional religious singing performance by a Gondhali group
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Decades ago, girls married the groom of their parents' choice by their early teens or before. Even
today, girls are married off in their late teens by rural and orthodox educated people. Urban
women may choose to remain unmarried until the late 20s or even early 30s.
Marathi Hindu people dispose their dead by cremation. The deceased's son carries the corpse to
the cremation ground atop a bier. The eldest son lights the fire for the corpse at the head for
males and at the feet for females. The ashes are gathered in an earthen pitcher and immersed in a
river on the third day after death. This is a 13-day ritual with the pinda being offered to the dead
soul on the 11th and a Śrāddha(Shrāddha) ceremony followed by a funeral feast on the 13th.
Cremation is performed according to Vedic rites, usually within a day of the individual's death.
Like all other Hindus, the preference is for the ashes to be immersed in a river. Holy rivers such
as the Ganges river or Godavari have increasingly become popular for this ritual as traveling has
become easier in modern times. Śrāddha becomes an annual ritual in which all forefathers of the
family who have passed on are remembered. These rituals are expected to be performed only by
male descendants, preferably the eldest son of the deceased.
Hindu calendar and festivals
A Gudhi is erected on Gudhi Padwa. RIGHT Dnyaneshwar palakhi on its way to Pandharpur. 9
Grahas lined up for Puja ceremony
The Marathi, Kannada and Telugu people follow the Deccan Shalivahana Hindu calendar, which
may have subtle differences with calendars followed by other communities in India. The
calendar follows the Amanta tradition where the lunar month ends on no moon day. Marathi
Hindus celebrate most of the Indian Hindu festivals such as Dasara, Diwali and Raksha Bandhan.
These are, however, celebrated with certain Maharashtrian regional variations. Others festivals
like Ganeshotsav have a more characteristic Marathi flavour. The festivals described below are
in chronological order as they occur during a Shaka year, starting with Shaka new year festival
of Gudhi Padwa.[130][131]
 Gudhi Padwa: A victory pole or Gudi is erected outside homes on the day. This day is
considered one of the three-and-a-half most auspicious days of the Hindu calendar and many
49
new ventures and activities such as opening a new business etc. are started on this day. The
leaves of Neem or and shrikhand are a part of the day's cuisine. The day is also known
as Ugadi, the Kannada and Telugu New Year.
 Akshaya Tritiya: The third day of Vaishakh is celebrated as Akshaya Tritiya. This is one of
the three-and-a-half most auspicious days in the Hindu Calendar and usually occurs in the
month of April. In the Vidharbha region, this festival is celebrated in remembrance of the
departed members of the family. The upper castes feed a Brahmin and married couple on this
day. The Mahars community used to celebrate it by offering food to crows. This marks the
end of the Haldi-Kunku festival which is a get-together organised by women for women.
Married women invite lady friends, relatives, and new acquaintances to meet in an
atmosphere of merriment and fun. On such occasions, the hostess distributes bangles, sweets,
small novelties, flowers, betel leaves, and nuts as well as coconuts. The snacks
include kairichi panhe (raw mango juice) and vatli dal, a dish prepared from
crushed chickpeas.
 Vat Pournima: This festival is celebrated on Jyeshtha Pournima (full moon day of the
Jyeshtha month in the Hindu calendar), around June. On this day, women fast and worship
the banyan tree to pray for the growth and strength of their families, like the sprawling tree
which lives for centuries. Married women visit a nearby tree and worship it by tying red
threads of love around it. They pray for well-being and long life for their husband.
 Ashadhi Ekadashi: Ashadhi Ekadashi (11th day of the month of Ashadha, (falls in July–early
August of Gregorian calendar) is closely associated with the
Marathi sants Dnyaneshwar, Tukaram and others. Twenty days before this day, thousands
of Warkaris start their pilgrimage to Pandharpur from the resting places of the saint. For
example, in the case of Dynaneshwar, it starts from Alandi with
Dynaneshwar's paduka (symbolic sandals made out of wood) in a Palakhi. Varkaris
carry tals or small cymbals in their hand, wear Hindu prayer beads made from tulasi around
their necks and sing and dance to the devotional hymns and prayers to Vitthala. People all
over Maharashtra fast on this day and offer prayers in the temples. This day marks the start
of Chaturmas (The four monsoon months, from Ashadh to Kartik) according to the Hindu
calendar. This is one of the most important fasting days for Marathi Hindu people.
 Guru Pournima: The full moon day of the month of Ashadh is celebrated as Guru Pournima.
For Hindus Guru-Shishya (teacher-student) tradition is very important, be it educational or
spiritual. Gurus are often equated with God and always regarded as a link between the
individual and the immortal. On this day spiritual aspirants and devotees worship
Maharshi Vyasa, who is regarded as Guru of Gurus.
 Divyanchi Amavasya: The new moon day/last day of the month of Ashadh/आषाढ (falls
between June and July of Gregorian Calendar) is celebrated as Divyanchi Amavasya. This
new moon signifies the end of the month of Ashadh, and the arrival of the month of Shravan,
which is considered the most pious month of the Hindu calendar. On this day, all the
traditional lamps of the house are cleaned and fresh wicks are put in. The lamps are then lit
and worshiped. People cook a specific item called diva (literally lamp), prepared by steaming
sweet wheat dough batter and shaping it like little lamps. They are eaten warm with ghee.
 Nag Panchami: One of the many festivals in India during which Marathi people celebrate
and worship nature. Nags (cobras) are worshiped on the fifth day of the month of Shravan
(around August) in the Hindu calendar. On Nagpanchami Day, people draw a nag family
50
depicting the male and female snake and their nine offspring or nagkul. The nag family is
worshiped and a bowl of milk and wet chandan (sandalwood powder) offered. It is believed
that the nag deity visits the household, enjoys languishing in the moist chandan, drinks the
milk offering, and blesses the household with good luck. Women put
temporary henna tattoos (mehndi) on their hand on the previous day, and buy new bangles on
Nagpanchami Day. According to folklore, people refrain from digging the soil, cutting
vegetables, frying and roasting on a hot plate on this day, while farmers do not harrow their
farms to prevent any accidental injury to snakes. In a small village named Battis Shirala in
Maharashtra a big snake festival is held which attracts thousands of tourists from all over the
world. In other parts of Maharashtra, snake charmers are seen sitting by the roadsides or
moving from one place to another with their baskets holding snakes. While playing the
lingering melodious notes on their pungi, they beckon devotees with their calls—Nagoba-la
dudh de Mayi ('Give milk to the cobra oh mother!'). Women offer sweetened milk, popcorn
(lahya in Marathi) made out of jwari/dhan/corns to the snakes and pray. Cash and old clothes
are also given to the snake-charmers. In Barshi Town in the Solapur district, a
big jatra (carnival) is held at Nagoba Mandir in Tilak chowk.
 Rakhi Pournima and Narali Pournima: Narali Pournima is celebrated on the full moon day of
the month of Shravan in the Shaka Hindu calendar (around August). This is the most
important festival for the coastal Konkan region because the new season for fishing starts on
this day. Fishermen and women offer coconuts to the sea and ask for a peaceful season while
praying for the sea to remain calm. The same day is celebrated as Rakhi Pournima to
commemorate the abiding ties between brother and sister in Maharashtra as well other parts
of Northern India. Narali bhaat (sweet rice with coconut) is the main dish on this day. On
this day, Brahmin men change their sacred thread (Janve; Marathi: जानिे ) at a common
gathering ceremony called Shraavani (Marathi:श्रािणी).
Gokulashtami dahi-handi celebration/ Oxen decorated for Pola in a village.
51
 Gokul Ashtami: The birthday of Krishna is celebrated with great fervour all over India on the
eighth day of second fortnight of the month Shravan (usually in the month of August). In
Maharashtra, Gokul Ashtami is synonymous with the ceremony of dahi handi. This is a
reenactment of Krishna's efforts to steal butter from a matka (earthen pot) suspended from
the ceiling. Large earthen pots filled with milk, curds, butter, honey, fruits, etc. are
suspended at a height of between 20 and 40 feet (6.1 and 12.2 m) in the streets. Teams of
young men and boys come forward to claim this prize. They construct a human pyramid by
standing on each other's shoulders until the pyramid is tall enough to enable the topmost
person to reach the pot and claim the contents after breaking it. Currency notes are often tied
to the rope by which the pot is suspended. The prize money is distributed among those who
participate in the pyramid building. The dahi-handi draws a huge crowd and they support the
teams trying to grab these pots by chanting 'Govinda ala re ala'.
 Mangala Gaur: Pahili Mangala Gaur (first Mangala Gaur) is one of the most important
celebrations for the new brides amongst Marathi Brahmins. On the Tuesday of the month of
the Shravan falling within a year after her marriage, the new bride performs Shivling puja for
the well-being of her husband and new family. It is also a get-together of all womenfolk. It
includes chatting, playing games, ukhane (married women take their husband's name woven
in 2/4 rhyming liners) and sumptuous food. They typically play zimma, fugadi, bhendya
(more popularly known as Antakshari in modern India) until the early hours of the following
morning.
 Bail Pola: the festival is celebrated on the new moon day (Pithori Amavasya) of the month of
Shravan (August - September), to honor farm oxen for their service. On this day the oxen are
decorated by their owners and taken around the village in a parade.The festival is popular in
rural areas of Maharashtra and other Southern Indian States.
 Hartalika: The third day of the month of Bhadrapada (usually around August/September) is
celebrated as Hartalika in honour of Harita Gauri or the green and golden goddess of
harvests and prosperity. A lavishly decorated form of Parvati, Gauri is venerated as the
mother of Ganesha. Women fast on this day and worship Shiva and Parvati in the evening
with green leaves. Women wear green bangles and green clothes and stay awake till
midnight. Both married and unmarried women may observe this fast.
A clay idol of Ganesh being immersed in water at the conclusion of the annual Ganeshotsav on
the 11th day or Anant Chaturdashi/ Women performing Bhondla dance during the festival of
Navratri
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 Ganeshotsav: This 11-day festival starts on Ganesh Chaturthi on the fourth day
of Bhadrapada in honour of Ganesha, the God of wisdom. Hindu households install in their
house, Ganesha idols made out of clay called shadu and painted in watercolours. Early in the
morning on this day, the clay idols of Ganesha are brought home while chanting Ganpati
Bappa Morya and installed on decorated platforms. The idol is worshiped in the morning and
evening with offerings of flowers, durva(strands of young grass), karanji and modaks. The
worship ends with the singing of an aarti in honour of Ganesha, other gods and saints. The
worship includes singing the aarti 'Sukhakarta Dukhaharta', composed by the 17th century
saint, Samarth Ramdas. Family traditions differ about when to end the celebration. Domestic
celebrations end after 1 1⁄2, 3, 5, 7 or 11 days. At that time the idol is ceremoniously brought
to a body of water (such as a lake, river or the sea) for immersion. In Maharashtra,
Ganeshotsav also incorporates other festivals, namely Hartalika and the Gauri festival, the
former is observed with a fast by women on the day before Ganesh Chaturthi, while the latter
by the installation of idols of Gauris. In 1894, Nationalist leader Lokmanya Tilak turned this
festival into a public event as a means of uniting people toward the common goal of
campaigning against British colonial rule. The public festival lasts for 11 days with various
cultural programmes including music concerts, orchestra, plays, and skits. Some social
activities are also undertaken during this period like blood donation, scholarships for the
needy, or donations to people suffering from any kind of natural calamity. Due to
environmental concerns, a number of families now avoid bodies of water, and let the clay
statue disintegrate in a barrel of water at home. After a few days, the clay is spread in the
home garden. In some cities, a public, eco-friendly process is used for the immersion.
 Gauri/Mahalakshmi: Along with Ganesha, Gauri (also known as Mahalaxmi in the
Vidharbha region of Maharashtra) festival is celebrated in Maharashtra. On the first day of
the three-day festival, Gauris arrive home, the next day they eat lunch with a variety of
sweets, and on the third day, they return to their home. Gauris arrive in a pair, one
as Jyeshta (the Elder one) and another as Kanishta (the Younger one). They are treated with
love since they represent the daughters arriving at their parents' home. In many parts of
Maharashtra including Marathwada and Vidarbha, this festival is called Mahalakshmi or
Mahalakshmya or simply Lakshmya.
 Anant Chaturdashi: The 11th day of the Ganesh festival (14th day of the month of
Bhadrapada) is celebrated as Anant Chaturdashi, which marks the end of the celebration.
People bid a tearful farewell to the God by immersing the installed idols from home/public
places in water and chanting 'Ganapati Bappa Morya, pudhchya warshi Lawakar ya!!'
('Ganesha, come early next year.') Some people also keep the traditional wow (Vrata) of
Ananta Pooja. This involves the worship of Ananta the coiled snake or Shesha on which
Vishnu resides. A delicious mixture of 14 vegetables is prepared as naivedyam on this day.
 Navaratri and Ghatasthapana: Starting with the first day of the month of Ashvin in the Hindu
calendar (around the month of October), the nine-day and -night festival immediately
preceding the most important festival Dasara is celebrated all over India with different
traditions. In Maharashtra, on the first day of this 10-day festival, idols of the
Goddess Durga are ritually installed at many homes. This installation of the Goddess is
popularly known as Ghatasthapana..
During this Navavatri, girls and women perform 'Bhondla/Hadga' as the Sun moves to the
thirteenth constellation of the zodiac called 'Hasta' (Elephant). During the nine days, Bhondla
(also known as 'Bhulabai' in the Vidarbha region of Maharashtra) is celebrated in the garden or
53
on the terrace during evening hours by inviting female friends of the daughter in the house. An
elephant is drawn either with Rangoli on the soil or with a chalk on a slate and kept in the
middle. The girls go around it in a circle, holding each other's hands and singing Bhondla songs.
All Bhondla songs are traditional songs passed down through the generations. The last song
typically ends with the words '...khirapatila kaay ga?' ('What is the special dish today?'). This
'Khirapat' is a special dish, or dishes, often made laboriously by the mother of the host girl. The
food is served only after the rest of the girls have correctly guessed what the covered dish or
dishes are. There are some variations with how the Navratri festival is celebrated. For example,
in many Brahmin families, celebrations include offering lunch for nine days to a specially invited
a group of guests. The guests include a married Woman (Marathi:सिाष्ण ), a Brahmin and, a
Virgin (Marathi:कुमाररका). In the morning and evening, the head of the family ritually worships
either the goddess Durga, Lakshmi or Saraswati. On the eighth day, a special rite is carried out in
some families. A statue of the goddess Mahalakshmi, with the face of a rice mask, is prepared
and worshiped by newly married girls. In the evening of that day, women blow into earthen or
metallic pots as a form of worship to please the goddess. Everyone in the family accompanies
them by chanting verses and Bhajans. The nine-day festival ends with a Yadna or reading of a
Hindu Holy book (Marathi:पारायण ).
 Dasara: This festival is celebrated on the tenth day of the Ashvin month (around October)
according to the Hindu Calendar. This is one of the three-and-a-half most auspicious days in
the Hindu Lunar calendar when every moment is important. On the last day (Dasara day), the
idols installed on the first day of the Navaratri are immersed in water. This day also marks
the victory of Rama over Ravana. People visit each other and exchange sweets. On this day,
people worship the Aapta tree and exchange its leaves (known as golden leaves) and wish
each other a future like gold. There is a legend involving Raghuraja, an ancestor of Rama,
the Aapta tree and Kuber. There is also another legend about the Shami tree where
the Pandava hid their weapons during their exile.
 Kojagari Pournima: Written in the short form of Sanskrit as 'Ko Jagarti (को जागरवत) ?'
( Sandhi of 'कोः जागरवत,' meaning 'Who is awake?'), Kojagiri is celebrated on the full moon
day of the month of Ashwin. It is said that on this Kojagiri night, the Goddess Lakshmi visits
every house asking 'Ko Jagarti?' and blesses those who are awake with fortune and
prosperity. To welcome the Goddess, houses, temples, streets, etc. are illuminated. People
get together on this night, usually in open spaces (e.g. in gardens or on terraces), and play
games until midnight. At that hour, after seeing the reflection of the full moon in milk boiled
with saffron and various varieties of dry fruits, they drink the concoction. The eldest child in
the household is honoured on this day.
A replica fort made by children during Diwali
 Diwali: Just like most other parts of India, Diwali, a four to five day-long festival, is one of
the most popular Hindu festivals. Houses are illuminated for the festival with rows of clay
lamps known as panati and decorated with rangoli and aakash kandils (decorative lanterns of
different shapes and sizes). Diwali is celebrated with new clothes, firecrackers and a variety
of sweets in the company of family and friends. In Marathi tradition, during days of Diwali,
family members have a ritual bath before dawn and then sit down for a breakfast of fried
54
sweets and savory snacks. These sweets and snacks are offered to visitors to the house during
the multi-day festival and exchanged with neighbors. Typical sweet preparations
include Ladu, Anarse, Shankarpali, and Karanjya. Popular savory treats
include chakli, shev, and chivada. Being high in fat and low in moisture, these snacks can be
stored at room temperature for many weeks without spoiling.
 Kartiki Ekadashi and Tulshicha Lagna: The 11th day of the month of Kartik marks the end
of Chaturmas and is called Kartiki Ekadashi (also known as Prabodhini Ekadashi). On this
day, Hindus, particularly the followers of Vishnu, celebrate his awakening after
a Yoganidra of four months of Chaturmas. People worship him and fast for the entire day.
The same evening, or the evening of the next day, is marked by Tulshi Vivah or Tulshicha
Lagna. The Tulsi (Holy Basil plant) is held sacred by the Hindus as it is regarded as an
incarnation of Mahalaxmi who was born as Vrinda. The end of Diwali celebrations mark the
beginning of Tulshicha Lagna. Marathis organise the marriage of a sacred Tulshi plant in
their house with Krishna. On this day the Tulshi vrundavan is coloured and decorated as a
bride. Sugarcane and branches of tamarind and amla trees are planted along with the tulsi
plant. Though a mock marriage, all the ceremonies of an actual Maharashtrian marriage are
conducted including chanting of mantras, Mangal Ashtaka and tying of Mangal Sutra to the
Tulshi. Families and friends gather for this marriage ceremony, which usually takes place in
the late evening. Various pohe dishes are offered to Krishna and then distributed among
family members and friends. This also marks the beginning of marriage season.
The celebration lasts for three days and ends on Kartiki Pournima or Tripurari Pournima.
Devotees showering turmeric powder (bhandara) on each other at Khandoba Temple

in Jejuri during Champa Shashthi./Traditional Sesame seed based sweets for Makar Sankrant
 Khandoba Festival/Champa Shashthi: This is a six-day festival, from the first to the sixth
lunar day of the bright fortnight of the Hindu month of Margashirsha. It is celebrated in
honour of Khandoba by many Marathi families. Ghatasthapana, similar to Navaratri, also
takes place in households during this festival. A number of families also hold fast during this
period. The fast ends on the sixth day of the festival called Champa Shashthi.[147] Among
55
some Marathi Hindu communities, the Chaturmas period ends on Champa Sashthi. As it is
customary in these communities not to consume onions, garlic, and egg plant (Brinjal /
Aubergine) during the Chaturmas, the consumption of these food items resumes with ritual
preparation of Bharit (Baingan Bharta) and rodga, small round flat bread prepared
from jwari (white millet).
 Darshvel Amavasya: It is last day of the Hindu month Pausha. This festival is mostly
celebrated in Marathwada region, especially
in Latur, Osmanabad, Beed, Nanded and Bidar districts. Special for farmers, people get to
their farms and invite friends and relatives their. Place deity (Sthan daivata) is worshipped
on occasion. Alum powder is applied to five stones representing five Pandavas. They are
covered with hut of grass and pink cloth (shalu) is tied to hut. Farmer
pours buttermilk around the deity idol and all over the field praying "ol ghe ol ghe saalam
pol ge" (meaning be wet and let the year be wealthy till next Darshvel Amavasya).
 Bhogi: The eve of the Hindu festival 'Makar Sankranti' and the day before is called Bhogi.
Bhogi is a festival of happiness and enjoyment and generally takes place on 13 January. It is
celebrated in honour of Indra, 'the God of Clouds and Rains'. Indra is worshiped for the
abundance of the harvest, which brings plenty and prosperity to the land. Since it is held in
the winter, the main food for Bhogi is mixed vegetable curry made with carrots, lima beans,
green capsicums, drumsticks, green beans and peas. Bajra roti (i.e. roti made of pearl millet)
topped with sesame as well as rice and moog dal khichadi are eaten to keep warm in winter.
During this festival people also take baths with sesame seeds.
 Makar Sankranti: Sankraman means the passing of the sun from one zodiac sign to the next.
This day marks the sun's passage from the Tropic of Dhanu (Sagittarius) to Makar
(Capricorn). Makar Sankranti falls on 14 January in non-leap years and on 15 January in leap
years. It is the only Hindu festival that is based on the solar calendar rather than the Lunar
calendar. Maharashtrians exchange tilgul or sweets made of jaggery and sesame seeds along
with the customary salutation, Tilgul ghya aani god bola, which means 'Accept the Tilgul
and be friendly'. Tilgul Poli or gulpoli are the main sweet preparations made on the day in
Maharashtra. It is a wheat-based flatbread filled with sesame seeds and jaggery.
 Maha Shivratri: Maha Shivratri (also known as Shivaratri) means 'Great Night of Shiva' or
'Night of Shiva'. It is a Hindu festival celebrated every year on the 13th night and 14th day
of Krishna Paksha (waning moon) of the month of Maagha (as per Shalivahana or Gujarati
Vikrama) or Phalguna (as per Vikrama) in the Hindu Calendar, that is, the night before and
day of the new moon. The festival is principally celebrated by offerings of bael (bilva) leaves
to Shiva, all day fasting, and an all-night long vigil. The fasting food on this day
includes chutney prepared with the pulp of the kavath fruit (Limonia).
Shimga being celebrated on the port of Harne on the Konkan coast
 Holi, Shimga and Rangapanchami: The festival of Holi falls in Falgun, the last month of the
Marathi Shaka calendar. Marathi people celebrate this festival by lighting a bonfire and
offering puran poli to the fire. In North India, Holi is celebrated over two days with the
second day celebrated with throwing colours. In Maharashtra it is known as Dhuli Vandan.
However, Maharashtrians celebrate colour throwing five days after Holi on Rangapanchami.
In Maharashtra, people make puran poli as the ritual offering to the holy fire.
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In coastal Konkan area, the festival of Shimga is celebrated which not only incorporates Holi but
also involves other rituals and celebrations which precede Holi and extends for a few days more.
Bullock cart race at a Jatra in Manchar, Maharashtra/Princess Indira Raje (1892-1968)

of Baroda as a young girl with her mother, Chimnabai II, wearing a 'Nauvari', a traditional
Maharashtrian sari
 Village Urus or Jatra: A large number of villages in Maharashtra hold their annual festivals
(village carnivals) or urus in the months of January–May. These may be in the honour of the
village Hindu deity (Gram daivat) or the tomb (dargah) of a local Sufi Pir saint. Apart from
religious observations, celebrations may include bullock-cart racing, kabbadi, wrestling
tournaments, a fair and entertainment such as a lavani/tamasha show by travelling dance
troupes. A number of families eat meat preparations only during this period. In some
villages, women are given a break from cooking and other household chores by their
menfolk.[155]
Festivals and celebrations observed by other communities[edit]
Dhamma Chakra Pravartan Din
On 14 October 1956 at Nagpur, Maharashtra, India, Dr. Babasaheb Ambedkar embraced

Buddhist religion publicly and gave Deeksha of Buddhist religion to his more than 380,000
followers. The day is celebrated as Dharmacakra Pravartan Din. The grounds in Nagpur on
which the conversion ceremony took place is known as Deekshabhoomi. Every year more than
million Buddhist people especially Ambedkarite from all over the world visit Deekshabhoomi to
commemorate Dhamma Chakra Pravartan Din.
Christmas
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Christmas is celebrated to mark the birthday of Jesus Christ. Like in other parts of India,
Christmas is celebrated with zeal by the indigenous Marathi Catholics such as the East
Indians.[158]
Food
A typical simple Maharashtrian meal with bhaaji, bhakari, raw onion and pick// A typical Diwali
plate of snack (faral ). Clockwise from top: chakli, kadboli, shev, gaathi, chivda and in the center
are yellow besan and white rava ladu.
The many communities in Marathi society result in a diverse cuisine. This diversity extends to
the family level because each family uses its own unique combination of spices. The majority of
Maharashtrians do eat meat and eggs, but the Brahmin community is mostly lacto-vegetarian.
The traditional staple food on Desh (the Deccan plateau) is usually bhakri, spiced cooked
vegetables, dal and rice. Bhakri is an unleavened bread made using Indian millet
(jowar), bajra or bajri.[159] However, the North Maharashtrians and urbanites prefer roti, which
is a plain bread made with wheat flour.[160] In the coastal Konkan region, rice is the traditional
staple food. An aromatic variety of ambemohar rice is more popular amongst Marathi people
than the internationally known basmati rice. Malvani dishes use more wet coconut and coconut
milk in their preparation. In the Vidarbha region, little coconut is used in daily preparations but
dry coconut, along with peanuts, is used in dishes such as spicy savjis or mutton and chicken
dishes.
Thalipeeth is a popular traditional breakfast flat bread that is prepared using bhajani, a mixture
of many different varieties of roasted lentils.
Marathi Hindu people observe fasting days when traditional staple food like rice and chapatis are
avoided. However, milk products and non-native foods such as potatoes, peanuts
and sabudana preparations (sabudana khicdi) are allowed, which result in a carbohydrate-rich
alternative fasting cuisine.
Some Maharashtrian dishes including sev bhaji, misal pav and patodi are distinctly regional
dishes within Maharashtra.
In metropolitan areas including Mumbai and Pune, the pace of life makes fast food very popular.
The most popular forms of fast food amongst Marathi people in these areas are: bhaji, vada
pav, misal pav and pav bhaji. More traditional dishes are sabudana
khichdi, pohe, upma, sheera and panipuri. Most Marathi fast food and snacks are purely lacto-
vegetarian in nature.
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In South Konkan, near Malvan, an independent exotic cuisine has developed called Malvani
cuisine, which is predominantly non-vegetarian. Kombdi vade, fish preparations and baked
preparations are more popular here. Kombdi Vade, is a recipe from the Konkan region. Deep
fried flatbread made from spicy rice and urid flour served with chicken curry, more specifically
with Malvani chicken curry.
Desserts are an important part of Marathi food and include puran
poli, shrikhand, basundi, kheer, gulab jamun, and modak. Traditionally, these desserts were
associated with a particular festival, for example, modaks are prepared during the Ganpati
Festival.
Attire
Traditionally, Marathi women commonly wore the sari, often distinctly designed according to
local cultural customs. Most middle aged and young women in urban Maharashtra dress in
western outfits such as skirts and trousers or salwar kameez with the traditionally nauvari or
nine-yard sari, disappearing from the markets due to a lack of demand. Older women wear the
five-yard sari. In urban areas, the five-yard sari is worn by younger women for special occasions
such as weddings and religious ceremonies. Among men, western dress has greater acceptance.
Men also wear traditional costumes such as the dhoti and pheta on cultural occasions.
The Gandhi cap along with a long white shirt and loose pajama style trousers is the popular attire
among older men in rural Maharathra. Women wear traditional jewellery derived from Marathas
and Peshwas dynasties. Kolhapuri saaj, a special type of necklace, is also worn by Marathi
women. In urban areas, many women and men wear western attire.
The Satyanarayanã Puja or ( 9 Graha Puja)
Navagraha(Nine Planets) in Jyotish
According to Vedic Astrology, the planets (Navagraha) are relay stations for the reception and
transmission of stellar energies. In Vedic Astrology, the seven major or visible planets are
normally listed in order of the days they rule: Sun, Mars, Mercury, Jupiter, Venus, Saturn for
Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Satutday.These seven planets
along with the shadowy planets Rahu and Ketu are called as NAVAGRAHA in Vedic Astrology
(Jyotish). All the principles and theories of jyotish or vedic astrology is based on the planetary
positions and house position of Navagraha.
Order of Navagraha
Of the Navagraha, the Sun and the Moon, as the two luminaries are most important. Next in
importance are Mars, Jupiter and Saturn as the major planets beyond the orbit of the earth. Then
come Venus and Mercury as the major planets within the orbit of Earth and therefore always
close to the Sun.
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The Lunar nodes, norh and south, called Rahu and Ketu, regarded as shadowy or secondary
planets, are of yet less imporatance.
Navagraha and the Qualities of Nature
The Navagraha are generally given the three qualities as follows:
QUALITIES NAVAGRAHA
Sattva Sun, Moon and Jupiter
Rajas Mercury and Venus
Tamas Mars and Saturn (also Rahu and Ketu)
Elements of the Navagraha
The traditional association of elements and navagraha in Vedic Astrology are as follows:
ELEMENTS - TATVA NAVAGRAHA
Space Jupiter
Air Saturn and Rahu
Fire Sun, Mars and Ketu
Water Moon and Venus
Earth Mercury
Navagraha Natures - Benefic and Malefic
In Vedic Astrology navagraha give their results depending upon the benefic and malefic nature.
The nature or prakriti of Navagraha is as follows:
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NATURE - PRAKRITI NAVAGRAHA
Greater Benefic Jupiter
Lesser Benefic Venus
Genaral Benefic Moon and Mercury
Greater Malefic Saturn and Rahu
Lesser Malefic Mars and Ketu
General Malefic Sun
Complete Astrological Significance
The Satyanarayanã Puja is a religious worship of the Hindu god Vishnu. Satya means “truth” and
narayana means, “The highest being” so Satyanarayanã means “The highest being who is an
embodiment of Truth”. Vratã or Puja means a religious vow, religious observance, or obligation.
Hindus throughout perform Sri Satyanarayanã Vratã for the divine blessings of health, wealth,
prosperity, opulence, education; relief from troubles and sickness. It can also be performed
because of success in business or career growth; during social functions like marriages, house-
warming ceremonies, naming of the children and so on.
Legend: This puja is first mentioned in Skanda Purana, Reva Kanda by Suta Puranik to the rishis
in Naimisharanya. The details are part of the Katha (Story) that is usually read during the ritual.
A painting of Narayana (Viṣṇu) seated on lotus
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Sri Satya Narayana puja is a very popular ritual in most parts of India including Gujarat,
Maharashtra, Assam, Bengal, Karnataka, Andhra Pradesh,Telangana,Bihar, Odisha, Manipur.
The ritual is usually performed on the Full moon day of every month, Ekadashi (11th day after
full moon or new moon), Kārtika Pūrṇimā, Vaiśākhā Pūrṇimā, solar eclipse day or on Saṅkrānti
except during Āṣāḍha Chandra Masa[5]. It is also performed on special occasions and during
times of achievements, as an offering of gratitude to the Lord. These occasions could include
marriage, graduation, start of a new job, purchase of a new home, to name a few. In addition, the
performance of this most auspicious puja generally confers a child to couples trying to start a
family[6].
The Satyanarayan puja can be performed on any day for any reason. It is not a puja confined to
any festivities, but Purnima (full moon day) is considered specifically auspicious for this puja.
Performing this puja in the evening is considered more appropriate. However, one can perform
this puja in the morning as well
This puja is very simple, can be performed by anyone, and it does not require a priest to perform
it. The original concept was instructions given by rishi Narada Muni while on tour of earth he
noticed tremendous amounts of sufferings all around due to malnutrition. He went to lord Vishnu
and described the situation and was told with instructions to perform Pooja and the other stories
to be narrated. One of the key instruction was to invite as many friends, relatives and neighbors
to attend the ceremony and to feed them and to offer as many types of fruits as possible and the
sufferings will be eliminated, and this was due to being well fed and consumption of fruits.
Preparation: The previous night, think of Lord Sri Satyanarayana and mentally decide to perform
puja the next day. Invite your relatives and friends. Tradition mandates to abstain from worldly
pleasures.
On the puja day, early in the morning keeping the same thoughts of worshiping the Lord, take a
head bath. If performing the evening, again take a head-bath. This should be done by both
husband and wife. Wear a clean dress.
Observe Fast (if possible).
Keep all the things for puja ready, near the altar. The total duration of the puja - start to finish –
will be around 3 hours.
Decorate the front door with mango leaves. The place near the altar is cleaned (with cow dung,
where possible).
The Altar is placed in an East-West direction such that the devotees performing the puja will be
seated facing east. It is decorated with floral designs, usually using rice flour and other coloured
powders. A new white cloth is spread on the Altar and layered with raw rice.
Peeta
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A Kalash (small pot made of Silver, Copper, Brass, or even earthen) is placed in the middle of
Altar. That small pot should add one betel nut, one rupee coin, some jwar or wheat and then
filled it with holy water like gangajal, if not available you can use clean water .A coconut is
placed on top and wrapped with a cloth.5 Mango or ashok leaves are placed between the coconut
and the pot. After this a red thread (kalava or moli) is tied 3 round in neck of pot . Make a
symbol of swastik in pot, it is a good and positive symbol .This too is decorated with Chandan
(Sandal paste) and kumkum. This process is called kalash sthapna .
A framed picture of Lord Satyanarayana is placed on the far side of the Altar. Flowers and
garlands can be placed on this frame.
Place all the puja items near the Altar.
The devotees performing the puja will be seated facing the Altar.
Prasad
Prasāda, is a material substance of vegetarian food that is a religious offering in
both Hinduism and Sikhism. It is normally consumed by worshippers after
worship. Mahaprasāda (also called Bhandārā) in Hinduism, similar to the langar in Sikhism, is
the consecrated food offered to the deity in the temple which is then shared and eaten by the
masses without discrimination. Sometimes this vegetarian offering will exclude the prohibited
items such as garlic, onion, roots, etc. The food is cooked as normal, usually rice, dal and
vegetables; avoiding any non-vegetarian (egg, meat, and fish dishes) and also avoid onion and
garlic.
Make sure the kitchen is kept clean and devoid of impurities.
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The main Prasad [offering] (is also called as Sapatha, Sheera or Sapaada Bhakshya prepared with
equal parts (usually one and one-forth parts) of sugar, Semolina, and Ghee. Popularly, it is
cooked to blanch. Cardamoms, cashews, raisins, and/or bananas may be added while cooking or
as garnishing. Some people avoid cooking and merely mix the ingredients together.
Various regional variations exist in the way it is cooked. It also has various names - Telugu
Prasadam,[8] Marathi Sheera,[9] Gujarati Sheera, Bengali Sinni, Punjabi Panjiri etc.
The main Prasad is offered together with daily food, various fruits, and Panchamrutam
(uncooked mixture of Milk, Yogurt, Ghee, Honey, and Sugar).
The following is a list of items needed for the puja
 Haldi (Turmeric powder)

 Kumkum ( Red vermillion or Sindoor )
 Navadhanya ( a mixture of nine herbs offered to navagraha ( nine planets ) )
 Incense sticks
 Camphor
 Sandal paste
 A photoframed picture of Lord Satyanarayana
 A small idol (or coin) of Lord Satyanarayana (optional)
 wheat or jwar (not rice)
 Grass
 Betel leaves (100)
 Betel nuts (50)
 Coins (40)
 Dry Dates/ Almonds (50)
 Coconuts (8)
 Flowers, tulasi leaves
 Garland and floral garlands
 Two jars (Silver, Copper, Brass, or even earthen) – one for Kalash and another for the ritual
 Two flat plates
 A bell
 A large pidha table (for use as Altar)
 A large yellow cloth (to cover the Altar) pit is the favorite color or Satnarayan he wears
pitambar or yellow clothes
 A piece of yellow or red cloth (for the kalash)
 A ghee lamp (with at least three wicks)
 An oil lamp
 Cotton wicks
 Panchamrita (Uncooked mixture of milk, yogurt, honey, sugar, and ghee)
Good to have
 Conch shell
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 One thousand Tulasi (Indian Basil) leaves.
 Tulasi manjari (flower of tulasi)
 Banana tree/leaves as a canopy
 White tila two table spoons (White tila or white sesame seeds is favorite of Lord Satnarayan.
Rose is his preferred flower)

The following procedure is as prescribed by and performed in Andhra Pradesh. Several regional
and traditional variations occur as mentioned in the following section.
Satya Nārāṇaya Pooja/ Sri Satyanarayana Puja at home

The devotee begins by purifying oneself (achamniyam) and sankalpam (a vow that the named
devotee is performing the puja on such time and era, to attain such cause).
The puja starts with a prayer to Gaṇesha, to remove all obstacles that may occur as a result of
incorrectly performing the puja. This is done by the sixteen upacharas, chanting the names of
Lord Gaṇesha and offering prasada (offering usually consisting of banana, coconut, modak, a
sugar and coconut mixture, or laddu) and the showering of flowers. Subsequently, Varuna puja
(kalash puja) is performed.
A uniqueness of this puja is the invoking of pancha lokapalaka, navagrahas along with their
companion and co-companions, and the eight dikpalakas. This totals to 40 (5+9+(9*2)+8). Each
God has a vedic symbol of a unique metal. Since these are difficult to obtain by the common
means, and since the modern currency coins by minted with multiple metals, each Guest God is
represented by a coin. They are placed on a betel leaf. The betel nut, akshit and dry dates are the
offerings. Thus, the requirement of 40 coins, betel leaves and dry dates.
The main puja commences with the worship to Lord Satyanarayana. The idol (or coin) of Lord
Satyanarayana is bathed and cleaned with panchamritam. After placing the deity in the correct
position, 1008 names of Sri Satyanarayana are chanted.
This is followed by offering of Prasada and flowers (Mantra Pushpam).
Another requirement of the puja is that the story be heard among all those observing and
partaking in the puja.
The five-part story involves the origin of the puja, benefits of the puja, the potential mishaps that
may occur with the forgetting performance of the puja, the magnitude of the Lord's benevolence
and the importance of the Prasad, and consequences of snubbing the ritual.
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The puja concludes with an Aarti which consists of lighting camphor in the vicinity of an image
of the Lord.
After the puja is over, participants and observers of the puja are required to partake the prasad
that was offered and blessed by the Lord.
Regional and Traditional Variations
 Many places the Varuna/ Kalash puja is done while invoking Ganesh at the start of the puja.
 The number of Athitis (divine guests) invoked varies substantially. Thus, the number of
coins and betel leaves count varies.
An essential part of this puja is listening to the Sri Satyanarayana Swami Katha (narrative).
and the importance of the Prasad, and consequences of snubbing the ritual.[22]
Chapter 1 narrates the origins of the puja. Sri Satyanarayana Katha comes from the Skanda
Puraṇa, Reva khaṇḍa.[23] Suta Maharṣhi is the one narrating this account to Saunaka Muni, in
Naimiṣaraṇya to the ṛiṣhis who were performing a thousand-year yajna for the benefit of
humanity. The procedure itself was narrated my Sriman Narayana to Narada.
Chapter 2 narrates the benefits of the puja. A poor Brahmin was approached by Lord Himself in
disguise and He advised him of the puja. Upon successful completion of the puja, the Brahmin
could overcome his difficulties and enjoy eternal bliss. It also narrates about the good fortune of
a woodcutter who witnesses the Brahmin performing the puja and continues to gain prosperity
after performing the puja.
Chapter 3 narrates the mishaps that may occur for dishonoring the vow to perform the puja. A
merchant, with an intention to establish family, vows to perform the puja upon having a child.
He adjourns the vow to complete it during the child's marriage. Upon forgetting the vow, the
Lord puts the merchant in hardship. The merchant is falsely accused and imprisoned. His entire
business is confiscated by the king. His household goes bankrupt. He is freed when his wife
recollects the promise and performs the puja.
Chapter 4 narrates about the Lord's benevolence and the importance of the Prasad. This is a
continuation of the previous chapter. During an incident, the merchant puts off the Lord about
his merchandise, thereby losing all its value. Realizing his folly, the merchant regrets his
intemperance and seeks forgiveness. On hearing that the merchant reached the dockyard, his
wife and daughter, who were performing the puja at that time, forget to take the Prasad. Angered
with the disrespect, He makes the boats sink into the sea, only to be restored when they have the
Prasad.
Chapter 5 narrates about the importance of the puja and not that of the devotees. A group of
backwoodsmen was performing the puja. King discards and disregards the offerings, thereby
invoking the wrath of Sri Satyanarayana. The king loses his kingdom, wealth, and family, only to
be restored upon realizing his recklessness and seeking forgiveness to Sri Satyanarayana and
accepting the offerings.
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Satyanarayana Puja at home
The rituals concludes with the Puja participants including the story audience
singing Invocation prayers (Aarti to Satya Nārāyaṇa.
History & Significance Of Satyanarayan Puja
History Of Satyanarayan Puja
History Of Satyanarayan Puja:

The Satyanarayana Vrata is a Hindu religious observance. The Satyanarayan Puja is performed in
reverence to the Narayan form of Lord Vishnu. The Lord in this form is considered an existence
of truth. This puja is conducted to ensure abundance in ones life. It is a ritual performed by
devotees on any important occasion like marriage, house warming ceremony etc. It can also be
performed on any day for any reason. Satyanarayan Puja is first mention in Skanda Purana. The
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Satyanarayana Puja is usually done on the Purnima day of every month or any day you wish to do
it. It is also done on good occasions and during times of achievements as an offering of gratitude
to the Lord Vishnu. In addition, it is said that a devotional performance of this puja will bear
children to couples trying to start a family.
Sri Satyanarayana puja is an essential ceremony in lot of places in India including Gujarat,
Bengal, Andhra Pradesh and Maharashtra. Satyanarayan Puja is originated in Bengal as Satya Pir
and it was later adapted into Satyanarayan puja and Bengali people will celebrate satyanaran Puja
Before entering into new house. In Maharashtra, Satyanarayan Puja is not done on Ekadashi. This
puja has a special importance for the Chitpavan community of Maharashtra. Almost all Hindus in
Andhra Pradesh have strong faith, belief, and devotion towards Satyanarayan, an embodiment of
Vishnu. There is a very famous temple for Sri Satyanarayana Swamy at Annavaram, East
Godavari district, Andhra Pradesh. (near Visakhapatnam ), India. This vratam is performed daily
in Annavaram. Large numbers of devotees, many with families, visit the temple, offer prayers,
perform this Vrata there, right in the temple.
Significance Of Satyanarayan Puja:
Shree Satyanarayan Puja is a puja or worship which is dedicated to Lord Vishnu (the
Preserver), one among the great Hindu trinities. The word “Satyanarayan” is an amalgamation of
two words, ‘Satya’ means truth, ‘Narayan’ means the highest and ultimate form of being or the
supreme man; that means Lord Vishnu is the personification of the truth.
Lord Satyanarayana is the form of lord Mahavishnu. The Lord in this form is considered to be the
embodiment of the truth. This puja is performed to ensure the prosperity , abundance, general
happiness and well being of the family members. The ritual seemed to have gained popularity in
modern times also. It is considerd to have beneficial effect upon those who perform it with
reverence and sincerity. According to the legends associated with the ritual, several kings and
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merchants used to perform it in the past to overcome adversity, and earn the grace of
Satyanarayan swami, a benevolent form of lord Vishnu.
Satyanarayana means the lord of truth or the truth itself. ‘Satya’ means. Lord Narayana is the
almighty who is beleived to have created this world. So collectively it signifies the existence of
almighty who created life, who created nature.The ritual worship of Lord Vishnu or Sri
Satyanarayan Puja is generally performed on a full moon day or Purnima of every month or on
any special occasion such as achieving a milestone or fulfilling a wish, as a special thanksgiving
to the Godhead of the Hindu Trinity. The months of Kartik, Vaisakh, Shravan and Chaitra in the
Hindu Calendar are ideal for this ritual. It can also be observed on new moon day or on a
Sankranti — the beginning or end of a Hindu month.
PRASADAM:
As a spiritual state prasāda has a rich history of meanings in the Sanskrit tradition from Vedic
literature onwards. In this textual tradition, prasāda is a mental state experienced by gods, sages,
and other powerful beings and is marked by spontaneous generosity and the bestowing of boons.
In the earliest literature (Rig Veda) onwards Prasāda is understood in this sense of a mental state,
not as an aspect of ritual practice. In later texts such as the Shiva Purāna, references to prasāda as
a material substance begins to appear alongside this older meaning.[citation needed]. Prasāda is also
the companion emotion to samvega (the emotion Siddartha felt on his first encounter with aging,
illness, and death). Prasāda is the emotion Siddartha felt on encountering the forest sramana: "a
clear sense of serene confidence that one has found the way out" (Robinson, p. 7, 2005).
Samvega stirs up the mind whereas prasāda makes it calm. The two emotions provide a proper
balance of each other: "samvega keeps prasāda grounded in reality; prasāda keeps samvega from
turning into hopelessness"
In its material sense, prasāda is created by a process of giving and receiving between a
human devotee and the divine god. For example, a devotee makes an offering of a material
substance such as flowers, fruits, or sweets — which is called naivedya. The deity then 'enjoys'
or tastes a bit of the offering, which is then temporarily known as bhogya. This now-divinely
invested substance is called prasāda and is received by the devotee to be ingested, worn, etc. It
may be the same material that was originally offered or material offered by others and then re-
distributed to other devotees. In many temples, several kinds of Prasāda (e.g., nuts, sweets) are
distributed to the devotees.
Some strict Gaudiya Vaishnavas, most commonly initiated ISKCON devotees, will eat
only prasādam, i.e., everything they eat is first offered to Krishna, not simply a few items as with
most other Hindus. In addition, the cooking of prasādam is done without tasting, because it is
not for the believer's own consumption, but to offer to Krishna — they will receive the remnants
of Krishna's food, which they consider to be non-different to Krishna. ISKCON temples are
known for providing free prasāda meals to all who come, as they believe that this is not only
feeding the poor but providing them with Krishna's mercy as well.[6][7]
One way that prasādam is commonly prepared is to place the food in offering before an image or
deity of the spiritual figure to be honored, sometimes on a plate or serving vessel reserved only
for spiritual purposes; and only then, after some time is allowed to pass, does the food become
holy prasādam for further distribution.
In Sikhism, parshad is served to the congregation after prayer without worship of a polytheistic
deity. Parshad represents the same values as langar in that it is served indiscriminatorily.
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(Satyanarayan Pooja Prasad Sheera/Halwa or Mahaprasad recipe)Sheera also known as
suji halwa is a traditional Indian pudding made with semolina, ghee, sugar, cashews and raisins.
This simple delicious dessert has a fluffy & soft texture with delicate flavors of cardamom &
ghee. Suji halwa is made in many regions of India with more or less the same ngredients &
similar method. It is known as sheera in Maharashtra, Karnataka and some parts of Andhra
Pradesh. The same is known as Suji halwa in North India. South Indian rava kesari or kesari bath
is a variation of this which is made much the same way but with an addition of kesari color.
Sheera is most commonly offered to the Gods as Prasad or naivedya during festivals
like GANESH CHATURTHI, VARALAKSHMI POOJA & Navratri. Some women even
prepare this for their special weekly Pooja.
Sheera is also distributed in temples as Prasad.
Satyanarayan PujaNE 6, 2019
Shree Satyanarayan Puja is worship or a form of puja which is committed to Lord Vishnu (the
Preserver), the one among the incomparable Hindu trinities. “Satyanarayan” is an amalgamation
of two words, ‘Satya’ signifies truth, ‘Narayan’ signifies the most astounding and supreme being
that implies Lord Vishnu as the embodiment of reality.
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Who is prayed in Satyanarayan Puja?
Lord Satyanarayana is one of the forms of Lord Maha Vishnu. The Lord in this form is viewed
as the embodiment of reality. This Vishnu puja is performed to guarantee the success, wealth,
bliss and prosperity of yourself and your family. The ritual appears to have picked up fame in
present day times too. It is considered to beneficially affect the individuals who perform it with
complete worship and truthfulness. As per the legends, a few rulers and shippers used to perform
it in the past to defeat affliction and win the beauty of Satyanarayan swami, a kind-hearted Lord
Vishnu.
Significance of Satyanarayan Puja
Satyanarayana means the master of truth or reality itself. ‘Satya’ signifies truth. God Narayana is
believed to have made this world. So, all in all, it implies the presence of omnipotent who made
life and who made nature. The ritualistic love of Lord Vishnu or Sri Satyanarayan Puja is, for the
most part, performed on a full moon day or Purnima of consistently or on any special occasion,
for example, accomplishing or satisfying a desire, as an extraordinary thanksgiving to the
Godhead of the Hindu Trinity. The long stretches of Kartik, Vaisakh, Shravan, and Chaitra in the
Hindu calendar are perfect for this custom. It can likewise be seen on the new moon day or on a
Sankranti — the start or end of a Hindu month.
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When this puja is performed?
Satyanarayan Puja is performed before the opening of any premises or any foundation on the
grounds is the main custom, Shrivishnu, speaks to Kriya-shakti (Energy of activity) which gives
force to the undertaking of individual dimensions. To build the Raja segment required for the
finance and for keeping the premises associated with the business clean is the fundamental of
Satyanarayan puja. For the most part, at the initiation of any place this puja is performed to
bestow vitality to the whole ritual and Vishnu mantra are chanted along the course.
The symbolism of Sri Satyanarayana Puja

Satyanarayana Puja has some hidden meaning which many individuals don’t have a clue about.
Each custom in Hinduism has two viewpoints: an external, unmistakable, custom perspective and
an internal, shrouded, spiritual angle. The custom is performed with organs of the body remotely
is less critical than the custom performed with intelligence and insight. The custom performed
with a pure heart is much more notable than the custom performed with only the physical body.
This is written in the Vedas itself. The ceremonies performed with commitment pure us and set
us up for freedom, while internal customs may serve us to recall our obligations and
commitments on the planet and gain great karma. They not only liberate but secure us a place
which is temporarily in the ancestral heaven.
This puja is very simple and can be performed by anyone. We have to place a picture of Lord
Satyanarayana and offer him with fruits and flowers, and we can do it in the temples and well as
in our homes. We can invite our friends, relatives, and neighbors to attend the puja. After
performing the puja, we can distribute the cooked food and the fruits to the participants of the
puja. The Satyanarayana puja can be performed on any day, but performing the puja during full
moon days, will give better results in our life. Another requirement of the puja is that the story is
heard among all those observing and participating in the puja. The main puja starts with the
worship of Lord Satyanarayana. The puja concludes with an Aarti, which consists of
lighting camphor to the god. To begin with, Satyanarayan Pooja at home should be done only
when you know the Satyanarayana Pooja story and the benefits of Satyanarayan Pooja in its
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entirety. It was then that Lord Vishnu requested Lord Narada to carry the message back to
the Earthlings as to what needed to be done in order to live and survive in a healthy
manner. This process came to be known as Satyanarayan Vrat and the procedure of
performing the Vrat was recited by Lord Satyanarayan himself.
This is the below given procedure that is followed even today for performing Satyanarayan
Puja at home.
When is Satyanarayan puja done: It is often done on full moon days (purnima), but there are
no restrictions. Satyanarayan puja can be done on Amavasya (new moon) or Ekadashi also,
for example.
Why Satyanarayan puja is done: It is to worship a form of Vishnu that embodies truth
(Satya). People believe it keeps troubles away and brings success and happiness. That’s why
Satyanarayan puja is usually done after marriage, housewarming, and other significant
occasions.
What time is it done: Preferably the evening (outside Rahu Kaalam)
Who can perform Satyanarayan puja: Anyone can do it. It can be done alone.
Total time required: 5 hrs (prep: 4 hrs, puja: 1 hr)
Samagri (Essential items) requirements for Satyanarayan puja
For this puja For Achamanam
• Idol of Satyanarayana Swami • Tumbler (Pancha-patra) : 1
• Framed image of Satyanarayana Swami • Spoon (Udharina) : 1
• Coins : 100 of any kind • Small plate : 1
Puja and Decoration For Diya/Aarti
• Turmeric powder (pasupu): 50g • Diya Stands (Kundulu) : 2
• Kumkum powder : 50g • Cotton wicks : 4
• Flowers : 3 varieties of 20 each • Oil or Ghee : 50ml
• Sandalwood paste • Agarbattis : 10
(Gandham): 50g • Aarti Diya with Handle : 1
• Betel Leaves : 10 • Camphor (Karpuram) : 10
• Betel Nuts : 10 • Bell (Ghanti or Ghanta) : 1
• Fruits (like Bananas) : at least 4
• Coconuts : 3
• Jaggery (Bellam) : 20g
• Mango Leaves : 20
• Platform or Altar
• Akshintalu (rice mixed with Turmeric): 100g
• Cotton wool
For general setup Thamboolam (Dakshina)
• Towel or Napkin : 2 (per guest)
• Mats to sit on: 4 • 3 betel leaves
• Tray : 1 • 3 betel nuts
• 3 fruits
For Kalasham
• Gold/Silver/Copper Vessel
• Mango or Betel Leaves
• Water
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• Rice
• Square shaped cloth to spread
• Blouse piece
Foods (prasadam) for Satyanarayan Puja
Kesari Halwa Kosambari
Panchamrutham (mix these): ½ cup milk, ½ cup yogurt, 1 tsp ghee, 2 tbsp honey, 2
tsp sugar, 1 tbsp water, 1 chopped banana
Satyanarayana puja setup steps
1. Hang mango leaves on the door
2. Place the platform in the north or east section of your home
3. Apply turmeric and kumkum to the platform, spread a new cloth on top of it, and spread
rice evenly on top of that
4. Prepare the kalasham
5. Place a betel leaf and the idol on top of it and keep them in front of the kalasham
6. Apply kumkum and flower garlands to the framed picture and place carefully behind the
kalasham
7. Make a small turmeric ganesha and put on a small plate with a piece of jaggery (for
naivedyam)
8. Light your diyas
9. Prepare the Sankalpam as per your circumstances to use later during the puja
Procedure of Performing Satyanarayan Vrat at Home

On the previous day, ensure that you have mentally decided to perform the Satyanarayan
Pooja at home, the next day. Choose a particular date from the numerous Satyanarayan
Vrat dates. Next day, first thing you do after waking up, is you take a bath with Lord
Satyanarayan’s name in your heart. If possible take an oil bath.
Now, in a new Kalash or pot pour clean water if you do not have Gangajal and place it in
your altar. Cover it up and then ensure you fast for the whole day, if possible and if you
have no medical challenges that prevents you from fasting. nyone can do the Satyanarayan
Puja at home, it could be the husband and the wife, it could be you alone or it could be
your parents or your siblings. There is no written law that only a married couple should
perform this Pooja.
Invite your relatives, invite your friends and invite your neighbours on this holy occasion.
Wear traditional, clean dresses if possible and keep all your ingredients ready for the holy
hour when you can do the Satyanarayan Pooja at home.
Usually any Poornima (Full Moon) is considered to be the perfect day for the Satyanarayan
Pooja at home. You can also choose an Ekadashi if you may like.
What you need for this Pooja?
We provide you a general overview of what you may need for the Satyanarayan Pooja at
home, the Satyanarayana Pooja Samagri list is here for you.
1. A Satyanarayan idol or photo
2. Camphor
3. A small lamp, you can use your lamp, the one you use every day in front of the Gods.
4. Turmeric
5. Vermilion
6. Raw rice smeared with turmeric known as Akshath
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7. Incense sticks
8. Two cups of water with spoons. Try not to use your everyday spoons
9. Sandalwood paste
10. Flowers
11. Fruits
12. Wheat powder
13. Chironjee for the Prasad
14. Milk in equal amount as the Wheat powder
15. Coconuts
16. Cloth
17. Quarter coins or any coin
18. Nava Dhanya (nine grains and nine beans)
19. Mango leaves
20. Wood pieces for the Hom
How to perform the Pooja at home?
You can do Satyanarayan Swamy Pooja at home all by yourself or you can invite a priest to
pray on your behalf. Place the mango leaves on the Kalash and then place the coconut on
the mango leaves. Tie it with a red thread and place some rice grains and upon it place the
pot of water. You can arrange the Prasad around the place. Burn the incenses and the lamp.
Smear God with vermilion sandalwood paste and turmeric.
Place the nine coins in a plate. These coins are made of multiple metals and coins are made
after minting them together so you can use these coins instead of using the separate metals
representing each planet since that might be difficult to obtain in the market in a short
period of time.
After you have prayed to the God and performed the Hom for which you need the wooden
pieces and you must apply ghee and burn the fire. You must also arrange 108 leaves of
Bilva leaves (Aegle marmelos).
KATHA: After you are done with the Hom, you must recite or listen to the five chapters of
Satyanarayan Katha. Each Chapter talks about a specific aspect of the Satyanarayana Pooja
story and about performing Lord Satyanarayan Arti through stories and examples of people
who, in the past either benefitted by observing the Vrat properly or who did not benefit or
were harmed rather, when they did not observe the Vrat that was either expected out of
them or on those occasions when they failed to keep the promises.
What does each chapter of Satyanarayan Vrat contain?
 a) Chapter 1: Origin of the Satyanarayan Vrat is depicted here in this chapter.
 b) Chapter 2: It talks about the benefits of observing the Satyanarayan Pooja.
 c) Chapter 3: It talks about the mishappenings that might hit you if you fail to keep
the vow that you would perform the Pooja.
 d) Chapter 4: It narrates the importance of performing this Pooja and also tells you
the importance of eating this Prasad.
 e) Chapter 5: It narrates that the importance is to be paid to the Pooja and not to the
devotees who participate in the Pooja.
Satyanarayan Pooja at home can be performed by anyone from your home in your home
and no matter what you can always be a part of the Satyanarayan Pooja at home. Believe
me, you can get addicted to the lip smacking delicious Prasad apart from listening to the
main Satyanarayan Vrat Katha.
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Performing the Satyanarayan Pooja at home can also bring inner peace, it can help you
develop a true incite and you have to understand that Satyanarayan Vrat can make your life
prosper with the blessings of the Lord and the people whom you feed during the
Satyanarayan Puja at home.
Some people do keep a dinner after the Pooja as well to ensure they do not let anyone go
away in hunger.
CHAPTER IV
ASTROLOGY and 9 Graha
Good men are the stars, the planets of the ages wherein they live, and illustrate the times.
Ben Jonson, author. In Indian numerology one has a close relationship with planets and numbers.
These planets and numbers emit a vibration which helps people choose their life path, know their
personality traits, determine how others perceive them and it is also a beautiful way to work
upon oneself for a better life.
In numerology, we talk about basic numbers one to nine, similarly we have nine planets (grahas)
namely Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Each number is
associated with a planet. Check out your number and planet to know your characteristics better,
and learn how you can make your planetary position stronger.
Number 1 is linked to Sun

People born on 1, 10, 19, 28 of any month.
 Strength: The Sun governs gold and copper, linked to heart, vitality, glory, courage and fame.
Great as government workers, ministers, royal patronage.
 Weakness: Anger does not cool down easily, likely to suffer from head ailments, moody and
temperamental.
 Suggestions to make planet strong: Get all your energy from the rising sun. Try to take important
decisions in the first half of the day before 3 pm (before sun starts setting).
Number 2 is linked to Moon
 Strength: Rules intelligence, facial radiance and mild temperament. Linked to foreign travel,
garments, distilleries, commodities.
 Weakness: Wavering mind and is always inclined towards beauty of the other person.
 Suggestions to make planet strong: Get all your energy from the moon. Try to take important
decisions post 8 pm and avoid taking any decision on a new moon night (amavasya).
Number 3 is linked to Jupiter
 Strength: Knowledge, stands for virtues and justice, respect elders. Good as counsellors,
ministers, philosophers.
 Weakness: Overly interested in money and seek monetary benefits.
 Suggestions to make planet strong: Try to take important decisions on Thursday, that being an
important and lucky day of the week.
Number 4 is linked to Rahu
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Strength: Powerful, good judgement of character. High in occult and physical abilities, astrology.
Weakness: Lack decision-making and are argumentative.
Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
Number 5 is linked to Mercury
People born on 5, 14, 23 of any month.
Strength: Excellent in handling money, intellectual. Good in PR, communication, electronics,
philosophy.
Weakness: Highly temperamental.
Suggestions to make planet strong: Try to take important decisions on Wednesday, that being an
important and lucky day of the week. Wear a lot of colour green.
Number 6 is linked to Venus
 Strength: Rules wealth, sensuousness and beauty. Linked to music, automobiles, sports.
 Weakness: Overindulgence in alcohol or food.
 Suggestions to make planet strong: Try to take important decisions on Friday, that being an
important day of the week.
Number 7 is linked to Ketu
 Strength: Science, knowledge of the soul, spiritual. Good as doctors, occult scientists, taking
away people’s pain.
 Weakness: Poor eating habits, indifferent attitude and hypersensitive.
 Suggestions to make planet strong: Try to take important decisions on Tuesday, that being an
Number 8 is linked to Saturn
 Strength: Loyalty, longevity, evolution. Good in manual work, oil, mines, agricultural work.
 Weakness: Lacking in virtue, fear.
 Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
important day of the week. Wear more colour black, it’s lucky for you.
Number 9 is linked to Mars
 Strength: Strength, stamina, independent, persistent. Good in kitchen, jewellery, iron, metal.
 Weakness: Anger, hatred, restlessness.
 Suggestions to make planet strong: Take decisions on Tuesday, that being a lucky day of the
week. Wear more of colour red.
Effect of Nine Planets (Navagrahas) With Their Remedies
The solar system consists of nine planets, namely Sun, Moon, Mars, Mercury, Venus, Jupiter,
Saturn, Rahu, and Ketu.
These planets have positive and negative effects on any individual personal and professional life
based on their birth chart and planetary positions of its native planets.
77
There are times in our lives when everything goes haywire without any plausible reason and we
do not have a clue. Then one needs to look at ruling planets and see their movement and how it is
affecting us.
Very often we hear and read the term “Retrograde” with regard to the planets. This is the time
when a plane is in a backward motion and troublesome cycles are in effect during this period.
To offset the negative effect during the inauspicious time of the planets, remedial measures and
precautions can be taken.
Let us see the effects of the nine planets and their remedy in this article. Gemstone plays an
important role in the field of astrology and has a beneficial effect on a person’s horoscope.
Below are the nine precious gemstones that have been assigned to the nine planets for
removing the negative effect.
1. Planet Sun (Surya)
It is known as a royal planet of power, authority, and finance. When the sun is malefic or weak, a
person can have health problems and relationship issues with his family.
Ruby gemstones are for individuals affected by this planet. Ruby is known to capture the energy
of Sun from its upper surface and it transfers this energy into the body of the native who wears it.
Remedies for Sun:
 Before starting any new work or before leaving home, drink a glass of water mixed with
sugar.
 Feed black cow and monkey whenever possible.
 Pet a dog at home and take the blessing of your mother every day.
 Donate dark red or ruby-colored clothes.
 Donation of jaggery, copper, and wheat is very helpful.
2. Planet Moon (Chandra)
The Moon is known as the ruler of human being emotions. It has feminine power and females are
affected by the moon in connection to fertility, pregnancy, and childbirth. It is associated with
the Cancer zodiac sign and Fourth House in the horoscope chart.
According to Vedic Astrology, Pearl Gemstone represents the planet Moon and it helps in
maintaining the stability of our minds.
Remedies for Moon:
 Feed Birds and never cage them at home.
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 Silver should be immersed in the flowing water.
 Those that have malefic Moon should not drink milk in the night rather donate milk in the
Bhiaro temple.
 Always keep silver, rice, and water with you.
3. Planet Mars (Mangal)
Mars is known as the planet of desire, action, and energy. Known for its aggressive it rules both
the Aries and Scorpio zodiac signs. Mars is weak and debilitating when placed in the wrong
house. The individual suffers from depression, failures, and instability.
The red coral gemstone is aligned to this planet and helps the person to regain his vitality,
removes depression and cures many blood-related diseases.
Remedies for Mars:
 Donate sweets to Temple nearby.
 Grow a Neem tree in your backyard.
 Feed cows when possible. Always carry a Red color handkerchief or napkin.
 Recite Hanuman Chalisa every day.
 Distribute Prasad in Hanuman temple every Tuesday.
4. Planet Mercury (Budh)
This planet rules the zodiac signs of Virgo and Gemini. It is known as the planet of
communications and thus relates to trade and commerce. When it is in retrograde, then
miscommunications happen. A weak mercury cause speech and communication problems. To
overcome this problem, the Green emerald gemstone is helpful.
Remedies for Mercury:
 Donate milk and rice to any temple.
 Grow pet dogs at home.
 Try to feed crows every day before you eat. Feed wet green grams to birds.
 Drink water through the silver glass every day.
 Wear emerald ring in the little finger.
 Feed the small girls and worship them like we do Pooja for Goddess Durga.
5. Planet Jupiter (Guru)
This planet rules the two signs of the zodiac – Sagittarius and Pisces. It is known for good
fortune, wealth, fame and prosperity. When negative, it causes pessimism, depression, and
exhaustion. The yellow sapphire gemstone is associated with this planet and helps to peace and
prosperity and ensure the continuation of your good luck.
Remedies for Jupiter:
 One must look after a Peepal tree and water it every day.
 Saffron (Kesar) turmeric, gram dal, gold, and any yellow item should be donated in the
temple.
 One must apply tilak of Kesar, yellow Chandan on forehead, tongue, and naval.
 Gram dal should be given to the cows to eat.
 Try to wear more gold jewelry or wear yellow sapphire ring.
 Donate turmeric to any temple.
6. Planet Venus (Shukra)
This planet is known as the planet of love and governs the two-zodiac sign Taurus and Libra.
When it is not favorably placed, the individual suffers in love and married life. Diamond is the
gemstone of this planet and helps in removing the malicious effects and increase the positive
effects. Diamonds are believed to bring happiness, peace, and prosperity to the wearer.
79
Remedies for Venus:
 Always keep a silver piece (square-shaped) in your wallet.
 Donate cow ghee to any temple and also use it at home.
 Wear a diamond ring in Middle finger.
 Apply curd on the full-body before bath.
7. Planet Saturn (Shani)
Saturn is the ruler of Capricorn and Aquarius. It is known for its discipline, limits, and
boundaries. If Saturn is negative, it brings hardships, obstacles to an individual. The blue
sapphire gemstone, when used carefully, helps to bring down the malefic effects of Saturn.
Remedies for Saturn:
 Donate footwear to homeless people.
 Worship Lord Shiva (Abhishek Shivlinga).
 Donate eye medicine, it helps to remove the eye diseases.
 Buy small silver balls and keep them in your pocket or handbag always.
 With barefoot go to Shani temple on Saturday and ask his pardon for the wrong deeds.
8. Planet Rahu
It is an invisible planet and the north node of the moon. They are favorable for politicians and
known to provide power and wealth. If negative, it creates depression, confusion, and emotional
imbalance. The Hessonite gemstone helps to neutralize the negative effects of Rahu. It removes
fear and brings clarity of mind.
Remedies for Rahu:
 If Rahu is causing trouble in marital life, keep 5 radishes besides pillow of your spouse before
sleeping.
 Immersed the coconut in the flowing water.
 Help the poor in their daughter’s marriage.
 Must worship goddess Saraswati.
 A square piece of silver should be put in Gangajal in a container, have a watch, this container
should always be full of water.
9. Planet Ketu
It is an invisible planet and known as the south node of the moon. It is considered malefic and
mostly associated with negative things. It brings a sense of detachment, losses, and confusion in
one’s life.
The Cats eye gemstone helps in improving the health condition of the individual who has
undergone surgery caused by the malefic effects of Ketu in one’s horoscope.
Remedies for Ketu:
 Throw yellow-colored lemons in a river.
 Always keep a silver pot filled with honey in your kitchen.
 If the person has a urine problem, wear the silver ring in silk thread into the neck.
 If a son is disobedient and misbehaves with you, black blankets should be donated to the
needy persons.
80
Good men are the stars, the planets of the ages wherein they live, and illustrate the times.
Ben Jonson, author. In Indian numerology one has a close relationship with planets and numbers.
These planets and numbers emit a vibration which helps people choose their life path, know their
personality traits, determine how others perceive them and it is also a beautiful way to work
upon oneself for a better life.
In numerology, we talk about basic numbers one to nine, similarly we have nine planets (grahas)
namely Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Each number is
associated with a planet. Check out your number and planet to know your characteristics better,
and learn how you can make your planetary position stronger.
Number 1 is linked to Sun

 Strength: The Sun governs gold and copper, linked to heart, vitality, glory, courage and fame.
Great as government workers, ministers, royal patronage.
 Weakness: Anger does not cool down easily, likely to suffer from head ailments, moody and
temperamental.
 Suggestions to make planet strong: Get all your energy from the rising sun. Try to take important
decisions in the first half of the day before 3 pm (before sun starts setting).
Number 2 is linked to Moon
 Strength: Rules intelligence, facial radiance and mild temperament. Linked to foreign travel,
garments, distilleries, commodities.
 Weakness: Wavering mind and is always inclined towards beauty of the other person.
 Suggestions to make planet strong: Get all your energy from the moon. Try to take important
decisions post 8 pm and avoid taking any decision on a new moon night (amavasya).
Number 3 is linked to Jupiter
 Strength: Knowledge, stands for virtues and justice, respect elders. Good as counsellors,
ministers, philosophers.
 Weakness: Overly interested in money and seek monetary benefits.
 Suggestions to make planet strong: Try to take important decisions on Thursday, that being an
Number 4 is linked to Rahu
81
Strength: Powerful, good judgement of character. High in occult and physical abilities, astrology.
Weakness: Lack decision-making and are argumentative.
Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
Number 5 is linked to Mercury
Strength: Excellent in handling money, intellectual. Good in PR, communication, electronics,
philosophy.
Weakness: Highly temperamental.
Suggestions to make planet strong: Try to take important decisions on Wednesday, that being an
important and lucky day of the week. Wear a lot of colour green.
Number 6 is linked to Venus
 Strength: Rules wealth, sensuousness and beauty. Linked to music, automobiles, sports.
 Weakness: Overindulgence in alcohol or food.
 Suggestions to make planet strong: Try to take important decisions on Friday, that being an
important day of the week.
Number 7 is linked to Ketu
 Strength: Science, knowledge of the soul, spiritual. Good as doctors, occult scientists, taking
away people’s pain.
 Weakness: Poor eating habits, indifferent attitude and hypersensitive.
 Suggestions to make planet strong: Try to take important decisions on Tuesday, that being an
Number 8 is linked to Saturn
 Strength: Loyalty, longevity, evolution. Good in manual work, oil, mines, agricultural work.
 Weakness: Lacking in virtue, fear.
 Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
important day of the week. Wear more colour black, it’s lucky for you.
Number 9 is linked to Mars
 Strength: Strength, stamina, independent, persistent. Good in kitchen, jewellery, iron, metal.
 Weakness: Anger, hatred, restlessness.
 Suggestions to make planet strong: Take decisions on Tuesday, that being a lucky day of the
week. Wear more of colour red.
Effect of Nine Planets (Navagrahas) With Their Remedies
The solar system consists of nine planets, namely Sun, Moon, Mars, Mercury, Venus, Jupiter,
Saturn, Rahu, and Ketu.
These planets have positive and negative effects on any individual personal and professional life
based on their birth chart and planetary positions of its native planets.
82
There are times in our lives when everything goes haywire without any plausible reason and we
do not have a clue. Then one needs to look at ruling planets and see their movement and how it is
affecting us.
Very often we hear and read the term “Retrograde” with regard to the planets. This is the time
when a plane is in a backward motion and troublesome cycles are in effect during this period.
To offset the negative effect during the inauspicious time of the planets, remedial measures and
precautions can be taken.
Let us see the effects of the nine planets and their remedy in this article. Gemstone plays an
important role in the field of astrology and has a beneficial effect on a person’s horoscope.
Below are the nine precious gemstones that have been assigned to the nine planets for
removing the negative effect.
1. Planet Sun (Surya)
It is known as a royal planet of power, authority, and finance. When the sun is malefic or weak, a
person can have health problems and relationship issues with his family.
Ruby gemstones are for individuals affected by this planet. Ruby is known to capture the energy
of Sun from its upper surface and it transfers this energy into the body of the native who wears it.
Remedies for Sun:
 Before starting any new work or before leaving home, drink a glass of water mixed with
sugar.
 Feed black cow and monkey whenever possible.
 Pet a dog at home and take the blessing of your mother every day.
 Donate dark red or ruby-colored clothes.
 Donation of jaggery, copper, and wheat is very helpful.
2. Planet Moon (Chandra)
The Moon is known as the ruler of human being emotions. It has feminine power and females are
affected by the moon in connection to fertility, pregnancy, and childbirth. It is associated with
the Cancer zodiac sign and Fourth House in the horoscope chart.
According to Vedic Astrology, Pearl Gemstone represents the planet Moon and it helps in
maintaining the stability of our minds.
Remedies for Moon:
 Feed Birds and never cage them at home.
83
 Silver should be immersed in the flowing water.
 Those that have malefic Moon should not drink milk in the night rather donate milk in the
Bhiaro temple.
 Always keep silver, rice, and water with you.
3. Planet Mars (Mangal)
Mars is known as the planet of desire, action, and energy. Known for its aggressive it rules both
the Aries and Scorpio zodiac signs. Mars is weak and debilitating when placed in the wrong
house. The individual suffers from depression, failures, and instability.
The red coral gemstone is aligned to this planet and helps the person to regain his vitality,
removes depression and cures many blood-related diseases.
Remedies for Mars:
 Donate sweets to Temple nearby.
 Grow a Neem tree in your backyard.
 Feed cows when possible. Always carry a Red color handkerchief or napkin.
 Recite Hanuman Chalisa every day.
 Distribute Prasad in Hanuman temple every Tuesday.
4. Planet Mercury (Budh)
This planet rules the zodiac signs of Virgo and Gemini. It is known as the planet of
communications and thus relates to trade and commerce. When it is in retrograde, then
miscommunications happen. A weak mercury cause speech and communication problems. To
overcome this problem, the Green emerald gemstone is helpful.
Remedies for Mercury:
 Donate milk and rice to any temple.
 Grow pet dogs at home.
 Try to feed crows every day before you eat. Feed wet green grams to birds.
 Drink water through the silver glass every day.
 Wear emerald ring in the little finger.
 Feed the small girls and worship them like we do Pooja for Goddess Durga.
5. Planet Jupiter (Guru)
This planet rules the two signs of the zodiac – Sagittarius and Pisces. It is known for good
fortune, wealth, fame and prosperity. When negative, it causes pessimism, depression, and
exhaustion. The yellow sapphire gemstone is associated with this planet and helps to peace and
prosperity and ensure the continuation of your good luck.
Remedies for Jupiter:
 One must look after a Peepal tree and water it every day.
 Saffron (Kesar) turmeric, gram dal, gold, and any yellow item should be donated in the
temple.
 One must apply tilak of Kesar, yellow Chandan on forehead, tongue, and naval.
 Gram dal should be given to the cows to eat.
 Try to wear more gold jewelry or wear yellow sapphire ring.
 Donate turmeric to any temple.
6. Planet Venus (Shukra)
This planet is known as the planet of love and governs the two-zodiac sign Taurus and Libra.
When it is not favorably placed, the individual suffers in love and married life. Diamond is the
gemstone of this planet and helps in removing the malicious effects and increase the positive
effects. Diamonds are believed to bring happiness, peace, and prosperity to the wearer.
84
Remedies for Venus:
 Always keep a silver piece (square-shaped) in your wallet.
 Donate cow ghee to any temple and also use it at home.
 Wear a diamond ring in Middle finger.
 Apply curd on the full-body before bath.
7. Planet Saturn (Shani)
Saturn is the ruler of Capricorn and Aquarius. It is known for its discipline, limits, and
boundaries. If Saturn is negative, it brings hardships, obstacles to an individual. The blue
sapphire gemstone, when used carefully, helps to bring down the malefic effects of Saturn.
Remedies for Saturn:
 Donate footwear to homeless people.
 Worship Lord Shiva (Abhishek Shivlinga).
 Donate eye medicine, it helps to remove the eye diseases.
 Buy small silver balls and keep them in your pocket or handbag always.
 With barefoot go to Shani temple on Saturday and ask his pardon for the wrong deeds.
8. Planet Rahu
It is an invisible planet and the north node of the moon. They are favorable for politicians and
known to provide power and wealth. If negative, it creates depression, confusion, and emotional
imbalance. The Hessonite gemstone helps to neutralize the negative effects of Rahu. It removes
fear and brings clarity of mind.
Remedies for Rahu:
 If Rahu is causing trouble in marital life, keep 5 radishes besides pillow of your spouse before
sleeping.
 Immersed the coconut in the flowing water.
 Help the poor in their daughter’s marriage.
 Must worship goddess Saraswati.
 A square piece of silver should be put in Gangajal in a container, have a watch, this container
should always be full of water.
9. Planet Ketu
It is an invisible planet and known as the south node of the moon. It is considered malefic and
mostly associated with negative things. It brings a sense of detachment, losses, and confusion in
one’s life.
The Cats eye gemstone helps in improving the health condition of the individual who has
undergone surgery caused by the malefic effects of Ketu in one’s horoscope.
Remedies for Ketu:
 Throw yellow-colored lemons in a river.
 Always keep a silver pot filled with honey in your kitchen.
 If the person has a urine problem, wear the silver ring in silk thread into the neck.
 If a son is disobedient and misbehaves with you, black blankets should be donated to the
needy persons.
85
Jyotisha or Jyotishya (from Sanskrit jyotiṣa, from jyóti- "light, heavenly body") is the
traditional Hindu system of astrology, also known as Hindu astrology, Indian astrology and more
recently Vedic astrology. The term Hindu astrology has been in use as the English equivalent
of Jyotiṣa since the early 19th century, whereas Vedic astrology is a relatively recent term,
entering common usage in the 1970s with self-help publications on Āyurveda or yoga.
Some western scholars believe that the horoscopic astrology practiced in the Indian
subcontinent came from Hellenistic influences, post-dating the Vedic period.[1][2] and
the Vedanga Jyotishya, one of the earliest texts about astronomy within the Vedas,[3][4][5] dates
from the last centuries BCE. However, this is a point of intense debate[7] and many Indian
scholars believe that Jyotisha developed independently although it may have interacted with
Greek astronomy and Vedanga Jyotishya was compiled by 1200 BCE. [8]
Following a judgement of the Andhra Pradesh High Court in 2001 which favoured astrology,
some Indian universities now offer advanced degrees in Hindu astrology. There has been protest
from the scientific community that astrology is a pseudoscience.
History: Jyotiṣa is one of the Vedāṅga, the six auxiliary disciplines used to support Vedic rituals.
Early jyotiṣa is concerned with the preparation of a calendar to determine dates for sacrificial
rituals, with nothing written regarding planets. There are mentions of eclipse-causing "demons"
in the Atharvaveda and Chāndogya Upaniṣad, the latter mentioning Rāhu (a shadow entity
believed responsible for eclipses and meteors). The term graha, which is now taken to
mean planet, originally meant demon. The Ṛigveda also mentions an eclipse-causing
demon, Svarbhānu, however the specific term graha was not applied to Svarbhānu until the
later Mahābhārata and Rāmāyaṇa.
The foundation of Hindu astrology is the notion of bandhu of the Vedas (scriptures), which is the
connection between the microcosm and the macrocosm. Practice relies primarily on the sidereal
zodiac, which differs from the tropical zodiac used in Western (Hellenistic) astrology in that
an ayanāṁśa adjustment is made for the gradual precession of the vernal equinox. Hindu
astrology includes several nuanced sub-systems of interpretation and prediction with elements
not found in Hellenistic astrology, such as its system of lunar mansions (Nakṣatra). It was only
after the transmission of Hellenistic astrology that the order of planets in India was fixed in that
86
of the seven-day week. Hellenistic astrology and astronomy also transmitted the twelve zodiacal
signs beginning with Aries and the twelve astrological places beginning with the ascendan.The
first evidence of the introduction of Greek astrology to India is the Yavanajātaka which dates to
the early centuries CE The Yavanajātaka (lit. "Sayings of the Greeks") was translated from
Greek to Sanskrit by Yavaneśvara during the 2nd century CE, and is considered the first Indian
astrological treatise in the Sanskrit language. However the only version that survives is the verse
version of Sphujidhvaja which dates to AD 270. The first Indian astronomical text to define the
weekday was the Āryabhaṭīya of Āryabhaṭa (born AD 476).
According to Michio Yano, Indian astronomers must have been occupied with the task of
Indianizing and Sanskritizing Greek astronomy during the 300 or so years between the
first Yavanajataka and the Āryabhaṭīya. The astronomical texts of these 300 years are lost. The
later Pañcasiddhāntikā of Varāhamihira summarizes the five known Indian astronomical schools
of the sixth century. Indian astronomy preserved some of the older pre-Ptolemaic elements of
Greek astronomy.
The main texts upon which classical Indian astrology is based are early medieval compilations,
notably the Bṛhat Parāśara Horāśāstra, and Sārāvalī by Kalyāṇavarma. The Horāshastra is a
composite work of 71 chapters, of which the first part (chapters 1–51) dates to the 7th to early
8th centuries and the second part (chapters 52–71) to the later 8th century. The Sārāvalī likewise
dates to around 800 CE. English translations of these texts were published by N. N. Krishna Rau
and V. B. Choudhari in 1963 and 1961, respectively.
Astrology remains an important facet of folk belief in the contemporary lives of many Hindus.
In Hindu culture, newborns are traditionally named based on their jyotiṣa charts (Kundali), and
astrological concepts are pervasive in the organization of the calendar and holidays, and in
making major decisions such as those about marriage, opening a new business, or moving into a
new home. Many Hindus believe that heavenly bodies, including the planets, have an influence
throughout the life of a human being, and these planetary influences are the "fruit of karma".
The Navagraha, planetary deities, are considered subordinate to Ishvara (the Hindu concept of a
supreme being) in the administration of justice. Thus, it is believed that these planets can
influence earthly life.
Astrology and science
Astrology retains a position among the sciences in modern India.India's University Grants
Commission and Ministry of Human Resource Development decided to introduce "Jyotir
Vigyan" (i.e. jyotir vijñāna) or "Vedic astrology" as a discipline of study in Indian universities,
stating that "vedic astrology is not only one of the main subjects of our traditional and classical
knowledge but this is the discipline, which lets us know the events happening in human life and
in universe on time scale." The decision was backed by a 2001 judgement of the Andhra Pradesh
High Court, and some Indian universities offer advanced degrees in astrology.This was met with
widespread protests from the scientific community in India and Indian scientists working
abroad. A petition sent to the Supreme Court of India stated that the introduction of astrology to
university curricula is "a giant leap backwards, undermining whatever scientific credibility the
country has achieved so far".
In 2004, the Supreme Court dismissed the petition, concluding that the teaching of astrology did
not qualify as the promotion of religion. In February 2011, the Bombay High Court referred to
the 2004 Supreme Court ruling when it dismissed a case which had challenged astrology's status
87
as a science. As of 2014, despite continuing complaints by scientists, astrology continues to be
taught at various universities in India, and there is a movement in progress to establish a national
Vedic University to teach astrology together with the study of tantra, mantra, and yoga.
There are sixteen Varga (Sanskrit: varga, 'part, division'), or divisional, charts used in Hindu
astrology.
Rāśi – zodiacal signs
The Nirayana, or sidereal zodiac, is an imaginary belt of 360 degrees, which, like the Sāyana,
or tropical zodiac, is divided into 12 equal parts. Each part (of 30 degrees) is called a sign
or rāśi (Sanskrit: 'part'). Vedic (Jyotiṣa) and Western zodiacs differ in the method of
measurement. While synchronically, the two systems are identical, Jyotiṣa primarily uses the
sidereal zodiac (in which stars are considered to be the fixed background against which the
motion of the planets is measured), whereas most Western astrology uses the tropical zodiac (the
motion of the planets is measured against the position of the Sun on the spring equinox). After
two millennia, as a result of the precession of the equinoxes, the origin of the ecliptic
longitude has shifted by about 22 degrees. As a result, the placement of planets in the Jyotiṣa
system is roughly aligned with the constellations, while tropical astrology is based on the
solstices and equinoxes.
Ruli
ng
N San Trans Repre Pu Be Ka O Mala Ele Astr
Eng Telu Tami Qual
o skri literat sentat nja ng nna di yala me ologi
lish gu l ity
. t[34] ion ion bi ali da a m nt cal
Bod
y
Char
Ari মে ಮೇ ମେ మేష மம മേ Fir a
1 मेष Meṣa ram ਮੇਖ Mars
es ষ ಷ ଷ ము ஷம் ടം e (mov
able)
ವೃ వృ Sthir
Vṛṣab Tau ਬ੍ਰਿ ବୃ ரிஷ ഇട Ear a Ven
2 िृषि bull বৃষ ಷ షభ
ha rus ਖ ଷ ெம் വം th (fixe us
ಭ ము d)
Ge মে ಮಿ େି మి േി Dvis
वमथु Mithu ਬ੍ਮ மிது Merc
3 twins min থু ಥು ଥୁ థున ഥു Air vabh
न na ਥੁਨ னம் ury
i ন ನ ନ ము നം ava
(dual
88
)
క Char
ক ಕ କ കർ
Can ਕਰ ర్కా கட Wa a Moo
4 ककि
cer ਕ কক
Karka crab ರ್ಕಾ କକ ക്കട
టక கம் ter (mov n
ট ಟಕ ଟ കം
ము able)
సిం Sthir
ਬ੍ ਿੰ ম িং ಸಿಂ ସି ିଂ சிம் ചി Fir a
5 वसांि Siṃha lion Leo హ Sun
ਘ হ ಹ ହ மம் ങ്ങം e (fixe
ము d)
Dvis
ਕਿੰ vabh
क virgin Vir ক ಕ କ கன் ക Ear Merc
6 Kanyā ਬ੍ਨ కనయ ava
न्या girl go নযা ನ್ಯಾ ନୟା னி ന്നി th ury
ਆ (dual
)
து Char
balanc Libr ਤੁ তু ತು ତୁ తు തു a Ven
7 तुला Tulā லா Air
e a ਲਾ লা ಲಾ ଳା ల ല ം (mov us
ம் able)
ਬ੍ਰਿ বৃ ವೃ వృ விரு വൃ Sthir

िृवि Vṛścik scorpi Sco ବି Wa a
8 ਸ਼ਚ শ্চি ಶ್ಚಿ చ్చి క ச்சி ശ്ചി Mars
क a on rpio ଛା ter (fixe
ਕ ক ಕ ము கம் കം d)
Dvis
bow Sag vabh
Dhanu ಧ ଧ ధను தனு Fir Jupit
9 धनुष and ittar ਧਨੁ ধনু ധനു e ava
ṣa
arrow ius ನು ନୁ స్సు சு (dual
er
)
Cap
1 मक Makar ਮਕ ে ಮ େ మక மக േക Ear Char Satur
goat rico
0 र a ਰ ಕರ ரம் രം th a n
rn ক କ ర (mov
89
র ର ము able)
కిం Sthir
Aqu
1 Kumb water- কু ಕಿಂ କୁ கும் കും a Satur
1 कुम्भ ha
ariu ਕੁਿੰਭ భ Air
bearer ম্ভ ಭ ମ୍ଭ ெம் ഭം (fixe n
s ము d)
Dvis
vabh
1 Pisc ਮੀ েী ಮಿೀ େୀ మీన மீன േീ Wa Jupit
मीन Mīna fishes ava
2 es ਨ ন ನ ନ ము ம் നം ter
(dual
er
)
Nakṣhatras – lunar mansions
Nakshatras
The nakshatras or lunar mansions are 27 equal divisions of the night sky used in Hindu
astrology, each identified by its prominent star(s.
Historical (medieval) Hindu astrology enumerated either 27 or 28 nakṣatras. In modern
astrology, a rigid system of 27 nakṣatras is generally used, each covering 13° 20′ of the ecliptic.
The missing 28th nakshatra is Abhijeeta. Each nakṣatra is divided into equal quarters or padas of
3° 20′. Of greatest importance is the Abhiśeka Nakṣatra, which is held as king over the other
nakṣatras. Worshipping and gaining favour over this nakṣatra is said to give power to remedy all
the other nakṣatras, and is of concern in predictive astrology and mitigating Karma.
The 27 nakshatras are:
1. Ashvini
2. Bharni
3. Krittika
4. Rohini
90
5. Mrighashirsha
6. Ardra or Aarudhra
7. Punarvasu
8. Pushya
9. Aslesha
10. Magha
11. Purva Phalguni
12. Uttara Phalguni
13. Hasta
14. Chitra
15. Swati
16. Vishakha
17. Anuradha
18. Jyeshtha
19. Moola
20. Purvashada
21. Uttarashada
22. Shravana
23. Dhanishta
24. Shatabhishak
25. Purva Bhadra
26. Uttara Bhadra
27. Revati
Daśās – planetary periods
The word dasha (Devanāgarī: दशा, Sanskrit,daśā, 'planetary period') means 'state of being' and it
is believed that the daśā largely governs the state of being of a person. The Daśā system shows
which planets may be said to have become particularly active during the period of the Daśā. The
ruling planet (the Daśānātha or 'lord of the Daśā') eclipses the mind of the person, compelling
him or her to act per the nature of the planet.
There are several dasha systems, each with its own utility and area of application. There are
Daśās of grahas (planets) as well as Daśās of the Rāśis (zodiac signs). The primary system used
by astrologers is the Viṁśottarī Daśā system, which has been considered universally applicable
in the kaliyuga to all horoscopes.
The first Mahā-Daśā is determined by the position of the natal Moon in a given Nakṣatra. The
lord of the Nakṣatra governs the Daśā. Each Mahā-Dāśā is divided into sub-periods
called bhuktis, or antar-daśās, which are proportional divisions of the maha-dasa. Further
proportional sub-divisions can be made, but error margins based on accuracy of the birth time
grow exponentially. The next sub-division is called pratyantar-daśā, which can in turn be divided
into sookshma-antardasa, which can in turn be divided into praana-antardaśā, which can be sub-
divided into deha-antardaśā. Such sub-divisions also exist in all other Daśā systems.
Grahas – planets
91
The Navagraha (nava; Devanāgarī: नि, Sanskrit: nava, "nine"; graha; Devanāgarī:
ग्रि, Sanskrit: graha, 'planet')) describe nine celestial bodies used in Hindu astrology
The Navagraha are said to be forces that capture or eclipse the mind and the decision making of
human beings, thus the term graha. When the grahas are active in their Daśās or periodicities
they are said to be particularly empowered to direct the affairs of people and events.
Rahu and Ketu correspond to the points where the moon crosses the ecliptic plane (known as the
ascending and descending nodes of the moon). Classically known in Indian and Western
astrology as the "head and tail of the dragon", these planets are represented as a serpent-bodied
demon beheaded by the Sudarshan Chakra of Vishnu after attempting to swallow the sun. They
are primarily used to calculate the dates of eclipses. They are described as "shadow planets"
because they are not visible in the night sky. Rahu has an orbital cycle of 18 years, Ketu has an
orbital cycle of 7 years and they are always retrograde in motion and 180 degrees from each
other.
Gocharas – transits
A natal chart shows the position of the grahas at the moment of birth. Since that moment,
the grahas have continued to move around the zodiac, interacting with the natal chart grahas.
This period of interaction is called gochara (Sanskrit: gochara, 'transit').
The study of transits is based on the transit of the Moon (Chandra), which spans roughly two
days, and also on the movement of Mercury (Budha) and Venus (Śukra) across the celestial
sphere, which is relatively fast as viewed from Earth. The movement of the slower planets –
Jupiter (Guru), Saturn (Śani) and Rāhu–Ketu — is always of considerable importance.
Astrologers study the transit of the Daśā lord from various reference points in the horoscope.
The transit phase alway makes an impact on the lives of humans on earth which can be positive
or negative however as per the astrologers the impact of transits can be nuetralised with
remedies.
Yogas – planetary combinations
In Hindu astronomy, yoga (Sanskrit: yoga, 'union') is a combination of planets placed in a
specific relationship to each other.
Rāja yogas are perceived as givers of fame, status and authority, and are typically formed by the
association of the Lord of Keṅdras ('quadrants'), when reckoned from the Lagna ('Ascendant'),
and the Lords of the Trikona ('trines', 120 degrees—first, fifth and ninth houses). The Rāja yogas
are culminations of the blessings of Viṣṇu and Lakṣmī. Some planets, such as Mars for Leo
Lagna, do not need another graha (or Navagraha, 'planet') to create Rājayoga, but are capable of
giving Rājayoga by themselves due to their own lordship of the 4th Bhāva ('astrological house')
and the 9th Bhāva from the Lagna, the two being a Keṅdra ('angular house'—first, fourth,
seventh and tenth houses) and Trikona Bhāva respectively.
Dhana Yogas are formed by the association of wealth-giving planets such as the Dhaneśa or the
2nd Lord and the Lābheśa or the 11th Lord from the Lagna. Dhana Yogas are also formed due to
the auspicious placement of the Dārāpada (from dara, 'spouse' and pada, 'foot'—one of the four
divisions—3 degrees and 20 minutes—of a Nakshatra in the 7th house), when reckoned from the
Ārūḍha Lagna (AL). The combination of the Lagneśa and the Bhāgyeśa also leads to wealth
through the Lakṣmī Yoga.
92
Sanyāsa Yogas are formed due to the placement of four or more grahas, excluding the Sun, in a
Keṅdra Bhāva from the Lagna.
There are some overarching yogas in Jyotiṣa such as Amāvasyā Doṣa, Kāla Sarpa Yoga-Kāla
Amṛta Yoga and Graha Mālika Yoga that can take precedence over Yamaha yogar planetary
placements in the horoscope.
Bhāvas – houses
The Hindu Jātaka or Janam Kundali or birth chart, is the Bhāva Chakra (Sanskrit: 'division'
'wheel'), the complete 360° circle of life, divided into houses, and represents a way of enacting
the influences in the wheel. Each house has associated kāraka (Sanskrit: 'significator') planets
that can alter the interpretation of a particular house. Each Bhāva spans an arc of 30° with twelve
Bhāvas in any chart of the horoscope. These are a crucial part of any horoscopic study since the
Bhāvas, understood as 'state of being', personalize the Rāśis/ Rashis to the native and each Rāśi/
Rashi apart from indicating its true nature reveals its impact on the person based on the Bhāva
occupied. The best way to study the various facets of Jyotiṣa is to see their role in chart
evaluation of actual persons and how these are construed.
Dṛṣṭis – aspects
Drishti (Sanskrit: Dṛṣṭi, 'sight') is an aspect to an entire house. Grahas cast only forward aspects,
with the furthest aspect being considered the strongest. For example, Mars aspects the 4th, 7th,
and 8th houses from its position, and its 8th house aspect is considered more powerful than its
7th aspect, which is in turn more powerful than its 4th aspect.
The principle of Dristi (aspect) was devised on the basis of the aspect of an army of planets as
deity and demon in a war field. Thus the Sun, a deity king with only one full aspect, is more
powerful than the demon king Saturn, which has three full aspects.
Aspects can be cast both by the planets (Graha Dṛṣṭi) and by the signs (Rāśi Dṛṣṭi). Planetary
aspects are a function of desire, while sign aspects are a function of awareness and cognizance.
There are some higher aspects of Graha Dṛṣṭi (planetary aspects) that are not limited to the
Viśeṣa Dṛṣṭi or the special aspects. Rāśi Dṛṣṭi works based on the following formulaic structure:
all movable signs aspect fixed signs except the one adjacent, and all dual and mutable signs
aspect each other without exception.
Astrology and science
Astrology has been rejected by the scientific community as having no explanatory power for
describing the universe. Scientific testing of astrology has been conducted, and no evidence has
been found to support any of the premises or purported effects outlined in astrological traditions.
There is no mechanism proposed by astrologers through which the positions and motions of stars
and planets could affect people and events on Earth.
Astrologers in Indian astrology make grand claims without taking adequate controls into
consideration. Saturn was in Aries in 1909, 1939 and 1968, yet the astrologer Bangalore Venkata
Raman claimed that "when Saturn was in Aries in 1939 England had to declare war against
Germany", ignoring the two other dates. Astrologers regularly fail in attempts to predict election
results in India, and fail to predict major events such as the assassination of Indira Gandhi.
Predictions by the head of the Indian Astrologers Federation about war between India and
Pakistan in 1982 also failed.
93
In 2000, when several planets happened to be close to one another, astrologers predicted that
there would be catastrophes, volcanic eruptions and tidal waves. This caused an entire sea-side
village in the Indian state of Gujarat to panic and abandon their houses. The predicted events did
not occur and the vacant houses were burgled.
Nakshatras
94
Nakshatra is the term for lunar mansion in Hindu astrology. A nakshatra is one of 27 sectors
along the ecliptic. Their names are related to the most prominent asterisms in the respective
sectors. These celestial luminaries make all the difference in astrological calculations. Initially,
the zodiac was grouped in 12 Rashis for convenience, however the ancient seers have farther
subdivided the heavens into 27 Nakshatras or star constellations for the call of precession. These
constellations or the Nakshatras emerged as one of the most important components in Astrology.
These Nakshatras are broadly classified under the three heads of Deva (divine), Nara (human)
and Rakshasa (Demonic). Farther, they are subdivided by their gender and Varna (cast), and are
also ascribed with qualities such as colour, presiding deity, merits and ruler ship of body parts,
planets etc.
95
While the effects of a particular planet placed in a Rashi is studied, the position of the planet in
respect to the Nakshatra and its particular Pada is also born in mind. Indians through ages have
been taking into account these Nakshatras for determining the auspicious dates and Muhurtha
(moment) for any cultural or religious event including marriage. The role of Nakshatras and their
respective Padas in predictive astrology is unique to Indian astrology.
Vedic astrology divides zodiac into 27 parts and each part is recognized with unique name. In
Devanagari Nakshatra is written as नक्षत्र.
1. Ashvini/Aswini (अविनी)
2. Bharani (िरणी)
3. Krittika/Krithika (कृविका)
4. Rohini (रोविणी)
5. Mrigashirsha (मृगशीषि )
6. Ardra (आर्द्ाि )
7. Punarvasu (पुनििसु)
8. Pushya (पुष्य)
9. Ashlesha (आश्ळे षा/आश्लेषा)
10. Magha (मघा)
11. Purva Phalguni (पूिि फाल्गुनी)
12. Uttara Phalguni (उिर फाल्गुनी)
13. Hasta (िस्त)
14. Chitra (वचत्रा)
15. Swati (स्वावत)
16. Vishakha (विशाखा)
17. Anuradha (अनुराधा)
18. Jyeshtha (ज्येष्ा)
19. Mula (मूल)
20. Purva Ashadha (पूिाि षाढा)
21. Uttara Ashadha (उिराषाढा)
22. Shravana (श्रिण)
96
23. Dhanishtha (श्रविष्ा/धवनष्ा)
24. Shatabhisha (शतविषक्/शततारका)
25. Purva Bhadrapada (पूिििार्द्पदा/पूिििोष्पदा)
26. Uttara Bhadrapada (उिरिार्द्पदा/उिरिोष्पदा)
27. Revati (रे िती)
Significance of Nine grahas in vedic astrology and their Role and importance's in Astrology.
PLANETS
In traditional Indian astrology only Seven Planets or Grahas (Sun, Moon, Jupiter, Venus, Saturn,
Mars and Mercury) are consider as actual planets. Rahu & Keu are not considered as real planets.
Those are shadow planet. Western astrology have different meaning than Hindu astrology.
Western astrology has incorporated Uranus, Neptune, Ceres and Pluto into its birth chart
prediction and analysis. This article explain about significance of 9 planets in vedic astrology
and their role and importance.
Content
 Sun Significance
97
 Moon Significance
 Mars Significance
 Mercury Significance
 Jupiter Significance
 Venus Significance
 Saturn Significance
 Rahu Significance
 Ketu Significance
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Role and Importance of Planets in Astrology
Significance of Planet SUN
The Sun is a mass of hot gases, with a diameter 10 times more than that of the planet Earth. As
all the planets in our solar system revolve around the Sun, we call the Sun as the Lord of our
Solar System. Hence, the Sun can be considered as the leading authority in everything.
In every family, the Man or Father is the leader, around which the whole family revolves. Hence
the Sun denotes the family head. Similarly our bosses and leaders can be signified by the Sun.
The managers who are responsible for a job, who divide the task and oversee their completion
are also representatives of the Sun.
Hence the traits of leadership, mental strength, honesty, managerial qualities, individuality,
career, status, the proud bearing of oneself, ego, self-respect, politics, government, power and
ambition are governed by the Sun.
The Sun is a star and hence has its own light. Only by its light do we survive. All the other
planets in our Solar System just reflect its light. Hence our eyes and eyesight are ruled by the
Sun. The primary organs of our body like the brain, heart and head come under the governance
of the Sun. The bones form the skeleton and give shape to our body. Hence they also come under
the Sun. The body temperature is also under his counsel. Hence changes in temperature relating
to fever, cold and the treatments, medicines are under him.
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The Ascendant is a very important aspect for every horoscope. The Ascendant is calculated by
the rising of the Sun at the time of birth of a person. Hence the Ascendant and all the other
Houses are thus influenced by the Sun. Importance of Planet Sun in Astrology
Thus the fate of everyone rests with the Sun. The planet Sun, thus holds the fate, the good and
bad effects in everybody’s life in His hands. Likewise, He has the authority to assign the Houses
to the other Planets, thus affecting the benefits, the effects that a person will face in his/her
lifetime.
Sunrises, sunsets, stone, forest, lion, wheat, copper, pink lotus, the colour red, the taste spicy,
ruby, Lord Shiva, the direction east all represent the Sun. Most astrological books mention that
the Sun is an inauspicious planet. But going by the symbols, one can say that the Sun is 75%
auspicious.
Significance of Planet MOON
The moon is the satellite of planet Earth, meaning it is an astronomical body that revolves around
the Earth. In any horoscope, the presence of Moon in a particular star sign makes that sign his
birth sign. The constellation in which the Moon was present, at the time of a person’s birth
becomes his Birth constellation or Jenma Nakshatra. We calculate the different planetary periods
like dasa and bhukti using the position of the Moon.
In the astrological scale of importance of the nine planets, the Moon stands next to the Sun. If the
Sun is the basis of all Life in the spiritual sense, then the Moon becomes the basis for the
physical form of life.
The Moon is the fastest revolving body in our astrological system. Hence the Moon holds a
significant influence over any fast thing. As the Moon is the basis of our physical body, all the
food matters like vegetables, cooked food is representative of Him. Importance of Planet Moon
in Astrology
The Moon is the originator of our thoughts. Hence the Moon is called the lord who starts
thoughts. Hence in a manner of speaking, the Moon represents the mother, the feminine head of
the family. Likewise, the maternal family of a person, also the elderly females of the family like
grandmothers, sisters, aunts and others are embodiments of the Moon.
The Moon embodies water and the colour white. Hence foodstuffs like milk, yogurt and rice
symbolize it. The water content in our body comes under the control of the Moon.
The Moon also controls and expresses the calm presence, mental confusion, mental illness, cold,
diseases related with the cold, blood pressure related diseases, pearl, aluminium, lead, water
animals, energetic nature, white silk, white umbrella, night, food items and goddess Parvathi.
Significance of Planet MARS
In astrology, the planet Mars is the originator for the planet Earth. He is the symbol of empty
land, immovable properties. He also represents the fights due to land disputes, fighting
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equipment like knives, spears, arrows, guns and warfare. He is the instigator of wounds, scars,
burns, breakage, pain and accidents.
He is the prime mover behind the physically strong and brave minds of men in uniform like the
police, the fire fighters and army.
The planet Mars in the marriage House is the troublemaker for women. He is the instigator of
fights, troubles, mental strength, temper, stubbornness, bravery, independent spirit, revolutionary
spirit, using brute strength and sadistic streak. Importance of Planet Mars in Astrology
In certain positions he causes mental turmoil, panic attacks, restlessness, debt problems, betrayal,
court cases, disputes, blackmail, using weapons, terrorism and corruption.
The planet Mars symbolizes heavy machinery, mechanical engineering, heavy vehicles,
industries, machines, dangerous beasts, prickly plants, bushes, marshes, rocky paths, copper,
coral, peppery taste and Lord Murugan.
Significance of Planet MERCURY
The planet Mercury is the controller of a person’s energy level and the speed at which he
completes any task. When Mercury is in a favourable position, that person will have a higher
form of intelligence, clever, energetic and fast in finishing any job. As the planet Mercury
completes its revolution around the Sun faster than the other planets, it is the originator for our
intelligence. Importance of Planet Mercury in Astrology
Lord Mercury favours the middle path and holds up peace in any situation. He is the instigator of
poetry, mathematics, statistics, epics and statues. Since He is the prime mover behind speedy
actions, communications like post, telecommunications, internet, radio and television, books and
transport come under His domain.
Mercury is the ruler of the nerves and emotions. He is the One who looks after the planning,
making strategic decisions and dispute resolving. Talents like public communications, oratory
skills, general knowledge, expertise in anything, detailed artistry, making agreements, mimicry,
poetry, the skill of conforming one’s actions, agents, research, the colour green, researching
ability, clever humor, flexible behaviour, grammatical knowledge, the metal bronze all come
under his domain.
Significance of Planet JUPITER
The planet Jupiter is the largest planet in the astrological solar system. Hence the instiller of
large-heartedness is Jupiter. The noble traits like calmness, culture, discipline, mentoring others,
justice, honesty, respect, belief in God are provided by this Planet.
The planet Jupiter stands for teacher or Guru, one who shows the path towards enlightenment.
Hence He is the prime mover behind religious leaders, teachers, great philosophers, teachers,
religious workers and spiritual leaders. This particular planet is the instigator of many good
qualities.
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Jupiter is related with all the spiritual quests. In basic astrology such as Nadi astrology, the
Jupiter is the originator of the soul or life. The colour yellow comes under his dominion. Even
though Jupiter is not the prime mover of marriage for both, men and women, His presence is a
critical aspect when it comes to undertaking marriage. Importance of planet Jupiter in Astrology
Jupiter is the ruler of financial benefits. As yellow is symbolic of this planet, the most precious
metal for humans, gold also comes under his dominion. As Jupiter instils the quality of honesty,
jobs like the judiciary, upholding the law and order, judges and courts come under Him. Fat is a
necessary part of our diet; it also makes us appear strong and bigger. So, fat is also iconic of
Jupiter, the largest planet.
The planet Jupiter symbolizes our past, austerity, culture, tradition, prayers, theism, temples,
knowledge of the shastras, temples of meditation and mantra worship, educational institutions, a
bigger physical constitution, God Dhakshinamurti, elephant, mentors and guidance counsellors.
Significance of Planet VENUS
If the planet Jupiter is concerned with the attainment of spiritual enlightenment, then the planet
Venus is the giver of all materialistic happiness. Everything physical and beautiful, like beauty,
elegance, love, gentleness, charm can be ascribed to Venus. As all these can be seen in women,
especially the young maidens, Venus can be called as a feminine planet. Importance of planet
Venus in Astrology
The money in one’s hands, the gold ornaments, gadgets and black money are all dependent on
the blessings of Venus. Silver is the metal associated with this planet. Of the six types of taste,
the sweet taste is linked to Venus.
As the physical pleasures of this world are the work of Lord Venus, the sperms and the feminine
discharge released during intercourse, the hormonal levels, the level of attraction, enhancing the
masculine and feminine qualities, heterosexual or homosexual tendencies are all controlled by
this planet.
A happy marriage, extramarital affairs, extravagant living, enjoying one’s life, jobs involving
charm and allure like cinema, theatre, writing, dancing, dress designing, make up, singing and
prostitution, In relations representative of the wife, high end liquors, diamond and Goddess
Mahalakshmi are symbolic of Venus.
Significance of Planet SATURN
According to astrology, Saturn is the farthest planet in the solar system. Saturn is responsible for
lateness and is also called as the slow planet. This planet is responsible for mental slowness,
physical sloth, lazy people, and people with special needs, elderly and people with aged looks.
As Saturn can slow down the time at which life leaves a body, this planet is also called as the
giver of Life. This planet looks dark and as black is associated with darkness; this colour is
symbolic of Saturn.
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People in the low rungs of life, slaves, people with humble attitude, people with low self-
confidence, people living in slovenly conditions, those who use hand-outs, people for whom the
ruling contingent is always out of reach are under the control and influence of
Saturn. Importance of planet Saturn in Astrology
Only when the employees are willing to do their work can a company run smoothly. Hence
Saturn is also called as the ruler of the career House. Saturn is responsible for the pain, troubles
and death one faces in his/her life. The metal iron which is dark in colour is representative of this
planet.
Saturn is responsible for male/female infertility. This planet represents night-shift jobs,
falsehood, miserliness, coins, poverty, handicap, getting cheated upon, calm domestic animals,
lower caste, stroke, relentless hard work, cleverness, losing one’s fortunes, loss, philosophy, blue
stones like sapphire and God Aiyanar.
Significance of Planet RAHU
The North Node is a shadow planet; it comes into existence during the eclipses. Hence the
shadowy matters like ghosts, apparitions, violent presences, black magic and voodoo come under
this planet. Rahu is responsible for blowing anything into a big thing. Hence North Node is also
called as the grandiose planet or ugly planet. As the ghosts are supposed to be ugly, Rahu gets to
be called that.
In ancient astrology, the South and North Nodes are considered to have a partly reptilian(snake)
body. So, this planet becomes the originator for reptilian and poisonous creatures. This planet is
also responsible for male/female infertility due to their partly reptilian bodies. Importance of
planet Rahu in Astrology
Since the North Node represents the large, grandiose things, it also represents the Universe. This
planet also symbolizes foreign places, travel, foreign languages and other religions. As this is a
shadowy planet, cinema, photography and electricity are symbolic of Rahu/ North Node.
The North Node represents jails, the breath, allergies that disfigure the looks of a person, wide
vessels, foreign relations, import/export, exaggeration, cheating, eccentric behaviour, cancer,
elders, grandmother, grandfather, the stone hessonite and Goddess Durga.
Significance of Planet KETU
The South Node is a shadow planet just like the North Node. In contrary to the exaggerating
quality of the North Node, the South Node seeks to belittle, break or destroy anything. Like the
tapering end of a snake’s tail, this shadow planet belittles the ego of a man. Hence in ancient
astrology, Ketu is called as the instigator of a person’s spiritual thirst.
Like the North Node, the South Node represents poisonous and addictive substances, especially
drugs like abin, heroin and marijuana. Importance of planet Ketu in Astrology
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As the South Node symbolises breakage, cutting, destruction, the terrorists, naxals,
revolutionaries, agitators, blackmailers, fireworks, bombs, chemicals, obstacles and shady
activities are influenced by Ketu.
The planet Ketu symbolises poverty, religious beliefs, philosophy, spiritual enlightenment,
religious knowledge. mental strength, solitude, penance, wounds, scars, burns, the body acidity,
medicine, the silent penance, black magic, voodoo, communication with ghosts and spirits,
separationists, divorce, undetectable phonies, troubles, God Ganesh and Cat’s Eye stone.
Nine Planets in Hindu Astronomy
Written by London Swaminathan

Post No.1180; Dated 18th July 2015
Hindus called heavenly bodies Grahas. So Nava Grahas/ Nine Planets include Sun,
Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Strictly speaking, sun is a
star and moon is earth’s satellite and Rahu and Ketu are north and south lunar nodes.
Four of the “nine planets” are not planets. They calculated correctly the time of the
eclipses in spite of these naming.
Thesauruses like Amarakosa in Sanskrit and Diwakaram and Pingalandhai in Tamil give
several names for the planets. What do we know from these names or epithets for the
planets? Navagraha stotras also describe the planets, their colours and their virtues.
Now and then we read some “scholarly” articles about Hindus copying Greeks or the
Babylonians. Is there any truth in it?
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Following are taken from our Hymns or Thesarus:
Statement 1
Mars is the son of Earth (Bhumi putra, Mahisuta)
Statement 2
Mercury is the son of Moon (Induja, Somaja)
Statement 3
Saturn is the son of Sun (Chaya putra)
Statement 4
Venus causes rains (Rain planet in Tamil)
Statement 5
Moon influences Mind; moon is born out of the mind of God
Statement 6
Sun is linked to Eyes; sun is born out of the eyes of God
Statement 7
60,000 Valakilya Rishis, seers of thumb size, travel with the sun.
Statement 8
Guru/Jupiter is the Teacher (guru) of the Devas; Venus is the Teacher of Demons. Both
are Brahmins.
Statement 9
Colours of the Planets: Saturn is black, Jupiter is Golden, Mercury is Green, Mars is red
and Venus is white.
Statement 10
Saturn is lame or a slow coach; Jupiter measures the years.
What is the meaning?

The above statements are rough translations of the words found in thesaurus or the
hymns. What do they mean? Are they scientific?
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The short answer is most of them are yet to be proved by science. Let me give some
explanations
About Statements 1, 2, 3
When you say that a particular planet is the son of another heavenly body (Graha) it
may mean collision between the two heavenly bodies produced X planet. So we call the
X planet is the son of so and so. In short it is an astronomical event happened long ago.
In astronomical terms billions of years ago.
Another meaning is one looks like another. For instance Mars looks like earth and so we
call it the son of the Earth.
The third meaning is that earthly creatures are going to settle in Mars in future. So we
call Mars is the son of earth.
The fourth meaning is a hidden meaning which we don’t know now. May be future
scientific discoveries may prove us right. If we take soil samples from both the planets
and compare it, clearer picture will emerge.
For instance there are several theories about the origin of moon. Nothing is proved
beyond doubt. Some say it is a big chunk thrown out of earth because of a collision and
it can be easily fit into Pacific Ocean. Some others say it was caught by earth and made a
slave (satellite) of earth. These theories can be made as beautiful Puranic stories
(Mythology).
About Statement 4
Venus- Rain connection may be superficial or more than that. It is in Sanskrit books as well as
Sangam Tamil books. The amount of rains or the drought is forecast by the position or
movement of Venus in the sky according to Tamil commentators. Science hasn’t proved it yet.
About Statements 5,6

Rig Veda says that the sun and moon are born from the eyes and mind of the Supreme God. We
know for sure the connection between the moon and the mind. Lot of articles have come
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out in science journals linking the lunatics and the full moon. Hindus believe that doing
Surya Namaskar every day in the morning will brighten one’s eyes. Science has to prove
it.
“Chandrama Manaso Jata: Chakshor Suryo Ajayata” (Purushasukta in the Tenth
Mandala of Rig Veda).
About Statements 8,9, 10

The colours are partly right. When we look at Mars in the sky it is blood red in the night
sky.
When we say Saturn is “lame” we know that is the planet that takes longer years than
other planets in completing one circle in orbit (30 years). When we say that Jupiter is
the planet that measures years we mean it moves from one zodiac sign to another sign
every year and completes the 12 zodiacal signs in 12 years which decides Kumba mela,
Maha makam and other big festivals.
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I have already written about the Valakilya Rishis (Lilliputian seers travelling with sun). I have
also written about the Heavy planet Guru and its sling shot effect in sending the rockets without
fuel. Guru in Sanskrit means Heavy and one who sends up (elevates) others.
My Conclusions:
1.No other language has got so many names for the planets or stars like Tamil and Sanskrit. This
shows that astronomy was born here and we have not borrowed it from the Greeks or the
Babylonians.
2.Brahmins in their Sandhya Vandhanam every day, worship Navagrahas in the same order like
Sunday , Monday, Tuesday …….. They couldn’t have borrowed it from someone and inserted it
in their Vedic ceremonies.
3.Tamil saint Sambandhar of seventh century CE sang about the nine planets in the same order.
So it is Vedic and not Greek.
4. Moreover these beliefs are listed in 2000 year old scriptures in Tamil and Sanskrit from
Kanyakumari to Himalayas covering the vast sub continent. So they couldn’t have borrowed it
during Alexander’s time and spread it over the entire country. There were no mobile phones or
telephone lines or electronic communication at that time!
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5. Foreign beliefs can’t be inserted into Hindu ceremonies that easily. They have a fool proof
system.
6. Purusha sukta of Rig Veda linked mind to Moon. It is scientifically proved with lots of
research confirming the link between the two.
We can conclude that Hindus spread it to the whole word like their decimal system and Hindu
numerals.
Why do I Worship Planets Every day?
Hindus are unique in worshipping everything in the sky including ‘’Father in the Heaven’’. I
have already written about their worship of trees, cows and elephants, fish, eagle/Garuda,
rivers/Ganga Yamuna Saraswati, Shoes (sandals), snakes, earth, bells etc. They see God in
everything. Most of their customs are based on hygiene or science. But some are inexplicable;
one of them is the worship of Nine Heavenly Bodies known to Hindus as Navagrahas.
Believing astrology is different from worshiping them. Billions of people read weekly
predictions for their zodiacal signs in India and Western Countries. For many of us it is fun, for
some of us it is accurate prediction!! But I am talking about actual worship of Nine Heavenly
bodies (planets): Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn. In Sanskrit we call them
Surya, Chandra, Angaraka, Bhudha, Guru/Bruhaspati, Sukra and Sani.
As a Brahmin I do Sandhayvandhanam every day at least once on the banks of river Thames in
London. I am supposed to do three times– morning, afternoon and evening. It is like a person
taking medicine three times a day or vitamin tablets. It is a lifelong tonic for three castes
Brahmana (Priestly caste), Kshatriyas (Security forces) and Vaisya (Business men). But now it is
the Brahmins who do it on regular basis.
The first part of the Sandhayavandhanam or Sun Worship finishes with Deva Tarpanam. This is
where I do the worship of Sun, Moon etc in the same order like in English calendar-Sunday to
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Saturday (The mantra begins with Adityam Tarpayami, Somam tarpayami…..). Foreign scholars
wrote that Egyptians and Greeks taught the days of the week to Indians. I doubt it. If it is
‘’Imported’’ from foreign countries my forefathers would not have included it in orthodox Hindu
worship. This was started by my forefathers 5000 or 6000 years ago on the banks of mighty
Saraswati River. I have got more proofs to justify my statement.
Saptarishi constellation (other names: Big Dipper, Ursa Major, Great Bear constellation)
All South Indian Temples have special places for the Navagrahas. Sun and Moon have been
allocated special places in the corridor. There are special Gayatri Mantras for all the Nine
‘Planets’ (strictly speaking Sun is a star; Moon is a satellite of earth; Rahu and Ketu are
shadows). There are special shrines for all the nine planets in Tamil Nadu. Millions of people
throng the places every day. There nine more Navagraha shrines around Chennai. There are
special Homas (Fire ceremonies) for all the nine planets and 27 Stars (Nakshatras) from Vedic
Days. They are not imported. We have nine different special woods, nine different special grains,
nine different special colour clothes for this Homa. The mantras are very old.People all over
India wear Navagraha rings, set up with nine different gem stones.
Proof from 2000 year old Sangam Tamil Literature
Foreigners spread a blatant lie to destabilise India and destroy Hinduism in the name of Aryan-
Dravidian Race theory. Those who read Sanskrit and Tamil literature will have a good laugh
about this absurd race theory. I can quote over 1000 common customs from old Tamil literature.
They are practised by Hindus from Kashmir to Kandy in Sri Lanka and beyond.
The Wonder Boy, Child Prodigy, Youngest Poet in History, Tamil saint Thiru Jnana
Sambandhar who lived 1300 years ago sang about these nine planets in the same order in his
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Kolaru Thiru Pathikam. Elderly saint Appar warned the boy about travelling to Madurai. But he
said that these nine planets will have no evil influence on the devotees of Shiva. The miracle boy
was right. He did miracles in Madurai and re established Hinduism in Tamil Nadu.
I have quoted two wedding songs (Akam 86, 136) in my post Why Do Hindus Worship Moon?
There also the poets talk about the evil influence of the planets when they said why the Tamil
weddings are done on the day star Rohini aligned with the moon. There are over six references
about Arundhati star ( Vasista’s wife and one of the stars in Ursa Major known as Sapta Rishi
Mandalam). All these are slaps on the face o supporters of Racist theories. I have already written
about Indra and Varuna worship from the oldest Tamil book Tolkappiam which shows Aryans
did not bring them to the south. There was only one culture from the oldest time the Tamils
knew.
Tamil literature sings about zodiacal signs and planets like Mars ,Venus and Saturn. The most
interesting reference about Jupiter and Venus (Brihaspati, Venus) is they are called Two
Brahmins (Anthanar Iruvar). According to mythology Guru/Brihaspati (Jupiter) is the teacher for
Devas (angels) and Sukra (venus) is the teacher for Asuras (demons). Devas and Demons had
Brahmin Gurus!! This also tears the Aryan Dravidian racist cloth in to pieces. Hundreds and
Hundreds of mythological stories have direct reference in Kalitokai and Paripatal. Purananuru,
an anthology of 400 verses, is the encyclopaedia of Tamil Life. It has innumerable references to
Vedic customs. I don’t want to repeat what I have already given in my posts NO BRAHMINS,
NO TAMIL and other 600 posts in this blog.
Venus link to rains
Ancient Egyptians linked Sirius (the brightest star) to floods in the River Nile. Tamil and
Sanskrit literature links Venus with rains. Purananuru have got lots of references to Venus and
rains. Tamils had very good knowledge of astronomy. Science has yet to come with a theory for
this link. The belief about comets (Dhumaketu) is also same in both the literature.
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More Proof
There is lots of proof to show that these beliefs are not imported or brought by migrants. The
number of words for Nine heavenly bodies (grahas) and 27 stars (Nakshatras) is amazing in
Sanskrit and Tamil thesaurus called ‘Nigantu’. No language in the world has some many words
for planets and stars!!!! This is the best proof to show India exported this to the world!
Silappadikaram is the best known Tamil epic. It is post Sangam period Encyclopedia of tamil
culture. Name anything , you will find it like you find in Mahabharat. This has got reference to
all the nine planets and tamil’s belief about them.
For want of space I will give some of the references from Tamil literature:
Worship of crescent moon: Kuruntokai vers 178;307; Akam. 239; Maduraikanchi- line
193; Puram.60 and Prayer 1;silambu-2—38;
Planet Rahu devouring Moon (Lunar Eclipse): Kural 1146; Kurun.395;Natr 128;Akam
114, 313; Kalitokai has five references
Sun’s one wheel chariot- Akam 360
Suns horses: Akam 363; Pattina. Line 122-124
Vasishta’s wife Arundhati: Pari 5-44;Pathitru 31-27;89-17;Perum.line 302
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About Krithika (Pleiades) numerous references are there.
Two Brahmins (Jupiter and Venus): Kali-99
Venus-Rain link: Puram 35;117;383;384;386;388Pathitru. 24-24; 69-13;
Oldest Tamil book Tolkappiam has a lot of references to planets and Tamils’ beliefs.
For more about Brahmin’s Sandhya Vandanam, please read:
Why Brahmins Deserve an entry in to Guinness Book of Records
Last but one in the tail area of Sapatarishi mandalam is Mizar (Vashista); it is a double
star with aAcor (Arundhati)
There’s 27 of them and no- The Nakshatra Story
A man brought a horse’s head in the hope he could score some Yoni. But as he journeyed, he
was distracted by a flame and took a chariot to a castle that displayed an antelope’s head and
a human head. With his quiver of arrows, he was able to protect the udder of a cow from a coiled
serpent.
In the meantime, a woman passing by in a palanquin returned home and took her infant from
a swinging hammock and placed the child on a bed but as she stood up, she stubbed her toe on
the legs of the cot. Instead of swearing, she opened her hand and in the palm of her hand was
a pearl and a piece of coral. She stood in the archway of her home and sat in the lotus position.
While fiddling with her earring, she saw the roots of a plant. It was a hot day so she used a fan to
cool herself. There was an elephant’s tusk near her and she put it to her ear and heard a musical
drum. The cadence made her imagine an empty circle. When she opened her eyes, she caught a
glimpse of a sword, resting on the back two legs off a cot, piercing the drum.
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The Hindi Names of the Nakshatras-Here are the Hindi Nakshatras to match the English
symbols:
1. Horse’s head: Ashwini

2. Yoni: Bharani
3. Flame: Krittika
4. Chariot: Rohini
5. Antelope’s Head: Mrigshira
6. Human Head: Ardra
7. Quiver of Arrows: Punarvasu
8. Udder of a cow: Pushya
9. Coiled serpent: Ashlesha
10. Palanquin: Magha
11. Swinging Hammock: Purva Phalguni
12. Legs of a cot: Uttara Phalguni
13. Palm of the Hand: Hasta
14. Pearl: Chitra
15. Coral: Swati
16. Archway: Vishakha
17. Lotus:Anuradha
18. Earring: Jyeshtha
19. Roots of a plant: Mula
20. Fan: Purva Ashadha
21. Elephant’s Tusk: Uttara Ashadha
22. Ear: Shravana
23. Musical Drum: Dhanishtha
24. Empty Circle: Shatabhisha
25. Sword: Purva Bhadrapada
26. Back two legs of a cot:Uttara Bhadrapada
27. Drum: Revati
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CHAPTER V
The circle of the nakshatras
The circle of the nakshatras is one of the earliest elements found in Vedic astrology. Because
the Moon returns to the same stars every 27 days, the ancient Jyotishis divided the sky into 27
sections and gave each a name. Initially, the nakshatras were used primarily for muhurta, the
practice of choosing the best time to initiate an action, such as getting married, starting a war,
building a house, and so on. Over time, the nakshatra placement of the Moon became the core
element in the calculation of many dasa systems, and was also used to indicate the major life
themes in a natal chart.
The placement of both planets and the Lagna in nakshatras reveals pervasive patterns in an
individual’s life. Because they occupy even smaller spans of the sky than the signs, the
nakshatras indicate what is at the core of each individual.
Part One: Which nakshatras are important?

Of primary importance in a person’s life are the nakshatras of the Ascendant and Ascendant lord
(Lagna and Lagnesa). The nakshatras occupied by the Moon and the Sun are also significant.
Historically, the nakshatra of the Moon has been given primary emphasis in Jyotish simply
because natives of Indian/Vedic culture were given birth names using the letters corresponding
with their lunar nakshatra. While one’s Ascendant might not be known, his Moon’s nakshatra
was evident.
The nakshatras of the other planets are of lesser importance, but if several planets occupy the
same nakshatra, then its themes become more salient. The nakshatra of the current dasa lord can
indicate the prevailing life themes.
Finally, the nakshatra occupied by Saturn often indicates where major karma resides.
Part Two: The importance of placement

A planet’s placement affects its nakshatra’s expression. A positive placement elicits the good
themes that a nakshatra represents, and a negative placement elicits the challenging themes that a
nakshatra represents. The importance of this principle cannot be overstated.
The four elements of placement are:
1. Strength. Strong planets (vargottama, own sign, exalted, dig bala, retrograde, and bright
Moon) are well-placed, and weak planets (debilitated, in planetary war, combust, and dark
Moon) are poorly placed.
2. House occupation and rulership. Planets in or ruling bad houses (6, 8, 12) are poorly placed.
Planets in or ruling good houses (1, 5, 9 and 1, 4, 7, 10) or neutral houses (2, 11) are well-placed.
(House 3 occupation or rulership is a mildly poor placement.)
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3. Influence of other planets. Planets with or aspected by benefics (Moon, Venus, Jupiter, and
sometimes Mercury) have much better placement than planets with or aspected by malefics
(Mars, Saturn, Rahu, Ketu and sometimes the Sun).
4. Yogas. Planets participating in positive yogas are very well-placed, and in negative yogas very
poorly placed.
ach Nakshatra represents certain gunas. And it does so not only on one level, but on three levels.
FIRST LEVEL
1. First, we have a group of 9 Nakshatras that represent Rajas energy on a primary level. These
Nakshatras coincidence with the signs Aries, Taurus, Gemini and Cancer. Aries is the first
firesign, Taurus the first earthsign, Gemini the first airsign and Cancer the first watersign.
2. Then there comes a groups of 9 Nakshatras which represent Tamas on a primary level. These
Nakshatras coincidence with the signs Leo, Virgo, Libra and Scorpio. Leo is the second
firesign, Virgo the second earthsign, Libra the second airsign and Scorpio the second
watersign.
3. Finally, we have a group of 9 Nakshatras which represent Sattva on a primary level. These
Nakshatras coincidence with the signs Sagittarius, Capricorn, Aquarius and Pisces. Sagittarius
is the third firesign, Capricorn the third earthsign, Aquarius the third airsign and Pisces the
third watersign.
SECOND LEVEL
Now each group of 9 Nakshatras can be divided into 3 groups of 3 Nakshatras. This represents
the gunas on a secondary level.
In each groups of 9 Nakshatras the first three Nakshatras represent Rajas on a secondary level,
the second three Nakshatras represent Tamas on a secondary level and the third three Nakshatras
represent Sattva on a secondary level. We see that the order of Rajas, Tamas and Sattva, which
we saw at the primary level, repeats itself on this level.
THIRD LEVEL
There are 3 groups of 9 Nakshatras. Because each group of 9 Nakshatras has been split into 3
groups of 3 Nakshatras we have a total of 9 groups which consist of 3 Nakshatras.
These groups of 3 Nakshatras represent the tertiary level. The first Nakshatra of such a group
represents Rajas, the second Nakshatra Tamas and the third Sattva.
 Agate (Turquoise)
 American Diamonds
 Amethyst
 Billore
 Blue Moonstones
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 Blue Sapphires
 Blue Topazes
 Cat's Eye
 Citrine (Sunela)
 Emeralds
 Green Onyx
 Hessonites
 Fire Opals
 Iolite (Blue Spinels)
 MoonStones
 Navratnas
 Pearls
 Peridots
 Rudrakshas
 Ruby
 Star Ruby
 Red Corals
 Triangular RedCorals
 SunStones
 TigerStones
 Yellow Sapphires
 White Corals
 White Opals
 Zircons
Nakshatra Characterstics
Nakshatra is a 13° 20' segment of the circle described by our earth as it hurtles in space around
Sun. The path is actually an ellipse but to simplify calculations it is taken to be a circle.
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A circle has 360° and these are divided into twelve signs of 30° each. Each segment is given a
name. Starting from the first one which is called Aries, we call succeeding signs Taurus, Gemini,
Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces.
Thirty degrees is rather a large part of the Zodiac, so to bring more precision to our predictions
we subdivide each sign into nine equal segments of 3° 20'. Four of these segments when grouped
together are termed a Nakshatra and have a profound effect on our life.
We said above that a Nakshatra has four segments of 3° 20' each. Each of these segments is
called a Pada or charan in Sanskrit (quarter). This gives us a measure of a Nakshatra as 3° 20'X4
= 13° 20'. It follows that a sign can have only two complete Nakshatra and these two will occupy
13° 20'X2 = 26° 40' of a total of 30° that a sign has, leaving a remainder of 3° 20 minutes.
If we divide 360° into sections of 13° 20' we get a total of 27 segments. Each of this segment is
given a name. The first one is called Ashwini followed by Bharani, Krittika, Rohini, Mrigshira,
Ardra, Punarvasu, Pushya, Ashlesha, Magha, Poorv Phalguni, Uttar Phalguni, Hasta, Chitra,
Swati, Vishakha, Anuradha, Jyeshtha, Mool, Poorv Ashadh, Uttar Ashadh, Shravan, Dhanishtha,
Shatabhisha, Poorv Bhadrapad, Uttar Bhadrapad and Revati.
Let us take the first sign Aries and see how this arrangement looks when applied there there. The
first Nakshatra Ashwini takes up the first 13° 20'; followed by Bharani which runs from 13° 20'
to 26° 40'. The remainder 3° 20° are occupied by the first quarter of Krittika and its next three
Pada spill over into Taurus.
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This arrangement is repeated across all signs until all 27 Nakshatra are assimilated in 12 signs.
Nakshatra rules the nature of native born under it greatly. Nakshatra influences as well as
determines the life, nature and temperament of its natives.
In Vedic myth the Moon, or CHANDRA, is depicted as Male. He is married to the 27 lunar
mansions or NAKSHATRAS as they are called in Sanskrit that makes up the sidereal cycle of
the Moon.This is how long it takes the Moon to move through all the signs, some 27 odd days.
Each night he stays in one of the mansions until he has visited all 27 wives and the sidereal cycle
is completed. But having 27 wives, Chandra does not treat them all equally. He is especially fond
of the lunar mansion ROHINI, in Taurus where the Moon is exalted.
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Nakshatras Characteristics
Abhijit Dhanishta Poorva Bhadrapada Satha Bishta
Anuradha Hasta Punarvasu Sravana
Aridra Jyeshta Purva Ashadha Swati
Ashlesha Krittika Purva Phaguni Uttara Ashadha
Ashwini Magha Pushyami Uttara_Bhadrapada
Bharani Moola Revati Uttara Phaguni
Chitra Mrigasirisa Rohini Vishakha
INFORMATION
Satyanarayan Pooja is the best way to seek blessings of Lord Vishnu. It is performed before
and/or after the fulfillment of one's desires.
It is also performed every year, to maintain the general happiness, prosperity and well being of
the family. Satya Narayan is the form of Lord Vishnu.
The Lord in this form is considered an embodiment of truth(Satya). Satyanarayan is worshipped

at home with family and friends by reciting the miraculous story of Lord Satyanarayan.
This story was originally told by Lord Vishnu himself to Devrshi Narad for the benefit of
mankind. Satyanarayan Pooja can be performed on any day in consultation with priest (Panditji).
However, the best day to perform this Pooja is on the day of Poornima (full moon day) or
Sankranti. Performing the pooja in the evening is considered more appropriate.
On the day of the pooja, the devotee has to fast. On this auspicious day friends and relatives are
invited to enjoy the Prasad(holy food).
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Pooja Procedure
Pooja Material - A book on the Pooja (Inconsultation with a Brahmin), a square
platform(Chaurang),mango leaves, two new cloth pieces, kalasha, lord's idol or a photograph.
Also turmeric, kumkum, panchamrut, six coconuts, prasad, four oil lamps, sandal paste, incense
sticks, betel leaves, two garlands, areca nuts, turmeric pods, dry dates or almonds, camphor,
offerings in form of cash or coins, tulsi leaves and flowers.
Pooja details - The pooja consists of five parts. The first one deals with the timing of the vrat
and the procedure. The other four parts describe stories of the greatness of the God.
The stories convince the importance of the pooja. On the day of the pooja, it is required to fast
and perform the pooja in the evening.
In a clean room, a new clean cloth is spread on an elevated platform(Chaurang) and rice-
grains,about a kilo are spread on it, in the centre. A kalash(Copper pot) capped with a new cloth
piece is placed and a small idol of the Lord Vishnu is positioned on it.
The pooja begins with the lighting of the lamp and praying the God Ganesha, Lakshmi,
Dikpaalakaas, Vishnu, Lord Shiva and Parvathi, Sun, the nine planets and Lord Indra.
Lord Ganesha and Panchaloka Paalakaas should be positioned to the north of the Kalash and can
be worshipped through areca nuts or almonds or turmeric pods or dry dates.
Then, the nine planets should be worshipped by placing areca nuts on betel leaves followed by
Lord Indra and other Dikpaalakaas.
Later the Lord Satyanarayana's idol or image on betel leaf should be worshipped by Panchamrut
(a mixture of ghee, milk, sugar, honey and curds) abhishek(sprinkle).At the end of the pooja,
there is udvaasana, a formal way of concluding the pooja.
Satyanarayan Katha
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Part 1
Shri. Sathyanaranayan katha is from Skandha puran, Reva kaanda, Suta Puranikji narrated these
stories, to the rishis, in Nimisha Aranya, who were performing a 1000 year yajna for the benefit
of mankind, lead by Sage Shounak.
Shounakaji and others asked Suta Puranikji, "If a man has a desire, how can he fulfill it? Whom
he has to worship and by which pooja ? Sutaji said "once this question was also asked by
Devarshi Narad to Lord Narayan.
Listen to that story. Once Naradi ,while traveling all over the worlds, came to Bhuloka, and
found everyone suffering on account of their past Karmas and were not knowing how to relieve
themselves from it.
Immediately he reached Vaikuntha, to Lord Narayana to find the right answer for getting the
people out of their problems. As he saw the grace of the Lord, he forgot his purpose and started
praising the Lord.
Pleased Lord Narayana asked the purpose of his visit. Naradaji explained him the facts and asked
for the way to give relief to the misseries of mankind.
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The Lord was happy at this question of Narada for benefiting the world by seeking the right
answer. The Lord said:Yes, there is a Vrat called Sri Satyanarayana pooja-vrat which is not
known to the the Bhuloka. I shall narrate to you this Vrat.
This can be performed by anyone.One who does this, will get all the benefits and the pleasures of
this world and will eventually get liberation(Moksha)too. Now Narada wants to know more
details of this Vrat.
The Lord says, this can be done any day, in the evening.Invite friends and relatives and perform
this Vrat with faith and devotion.
The night should be celebrated with Bhajans and all those attending Pooja should be given food
and Prasada. Thus the observer of this Vrat will get all desires fulfilled.
Part 2
Shri Narayana tells Narada the further story-
There lived an old and poor Brahmin in the city of Kashi. He was a man of virtue and yet
extremely poor and was always begging for meals.
Since Narayana loved Brahmanas, he came in the guise of an old Brahmin and asked him what
ailed him?". The brahmin explained, "I am an old and very poor man.
I shall be grateful if you can tell me how to get rid of my poverty which does not seem to
diminish". The Lord advised him to observe Satyanarayan Vrat and also explained him the
procedure.
The poor man now desired to do that Vart and went to bed. He could not sleep on account of
these thoughts. Again in the morning he had same thoughts and he says to himself, "whatever I
earn today by begging I shall use it to perform the Vrat".
The same day, he earned good beggings and purchased the pooja articles and performed the Vrat.
Very soon he became rich and had all the things of the world.
Thereafter he started performing the Vrat every month and thus he enjoyed all the pleasures of
the world and finally reached the Moksha too. Shaunakji and other rishis wanted to know how
this Vrat spread in the world and how the listeners of the story were benefitted.
Suta Puranikji replied - Once the brahmin was performing Shri Satyanarayan Pooja, when a
woodcutter saw the pooja and asked him about it.
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The brahmin said, "This is Shri Satyanarayan Pooja. Whatever desires you have in your mind
will be fulfilled by performing this Vrat.
On hearing this, the woodcutter decided to perform the pooja the next day. He thought in his
mind, "Whatever amount I get from the sale of the wood tomorrow, I will use it for the Vrat-
Pooja".
Accordingly he performed the pooja and was relieved of all his worries and became happy.
Part 3
Suta Puranikji continues - Once there was a noble king called Ulkamukh. He was married to
truth and sense - control. He always helped the needy people.
Once he was performing Shri Satyanarayan Vrat on the banks of a river when a merchant came
in a ship with valuable goods. He asked the king about the pooja and its fruits.
The king told him that he was worshipping Mahavishnu" and explained him everything. The
merchant urged, "Please guide me the details of this Vrat, cause I am issueless till now."
The king explained him the details and the merchant went home. He and his wife performed the
pooja and soon his wife Lilavathi delivered a girl.
Lilavathi reminded her husband about the Vrat but he was postponing it, till his daughter was
ready to be married. Later on he got his daughter married and still postponed the pooja-vrat.
The Lord now wanted to remind him. The merchant and his son-in-law went to a city called
Ratnasara and rested under a tree. There was a theft in the palace of the king and the burglars
were chased by the police.
The eloping burglars saw these two merchants under the tree and they left the booty next to them
and ran away.
The police caught the two merchants with the stolen booty and sent them to the jail. The
merchant suddenly realized that it was all on because of his breaking the promise to the Lord.
At the same time, at home both his wife and daughter Kalavati, lost all their belongings due to
thefts and became beggers.
Kalavati while begging for food saw Shri Satyanarayan Pooja being performed at one house. She
heard the story and details and told her mother about it. Lilavathi came to know their mistakes
which created all those problems.
The very next day she performed the pooja and apologised the God. The king had a dream that
the merchants were innocent and he released them after inquiry by giving them lot of wealth.
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Part 4
Suta Puranik continues - On release from the jail, the merchants were returning home when they
reached the outskirts of their town. The Lord appeared there in the form of an old Sanyasi and
inquired about the contenets of the ship.
The merchant lied that it contained dried leaves. The sanyasi said "Tathasthu" (be it so). When
the merchant returns to the ship he found dried leaves there.
On regaining his consciousness he realized that those were the blessings of the Sanyasi whom he
had given a lie. He traced him soon and begged for apology.
The God again forgave him. Then the merchant sent a message to Lilavathi to let her know that
they are on their way home. Lilavathi told her daughter to complete the Satyanarayan poola and
go to meet her husband.
Kalavathi performed the pooja, but forgot to take the prasada, in a hurry to meet her husband.
When she approached the anchorage, she saw neither the ship nor her husband. It looked to her
that they both drowned and decides to die.
The merchant felt that due to some fault, the Lord had punished them and he performed pooja
and apologised. The Lord soon revealed to him that it was the daughter's oversight in not
accepting the prasad that has created this problem.
If she goes and takes the prasad, everything would be all right. Kalavathi returned to the altar and
took prasad with all faith and reverence.
And her husband returned and from then onwards, they all performed Shri. Sathyanarayan Pooja
regularly till the end of their life and finally after death, they reached Satyalok.
Part 5
This chapter is important to us as we too tend to behave like the King in this story, in respect of
pooja/worship/religion of other people.
In the woods of Nmisharanya, Suta Puranikji continued the story narrating the greatness of this
Vrat to Sage Shounak and other Rishies.
In ancient times, there lived a King called Angadwaj who was kind and righteous. Once he
ignored the prasad of Shri Satyanarayan Pooja and had to suffer very severely.
Once the king was returning from a hunt. He rested under a tree for a while. A group of cowherd
boys had gathered near there to perform Shri Satyanarayan Pooja.
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They did not have anything except their daily bread. One of them became their priest and they
performed the pooja.They offered the prasad to the king who, because of his ego left it
untouched.
Soon all his wealth was lost and his hundred children died.
He realised that it was all due to his insulting the children's pooja. Immediately the king went to
that very spot and performed the Satyanarayan Pooja with full devotion and belief.
The king was relieved of all his losses. Suta now tells the Rishis that this Vrat is specially
effective in Kaliyug. This Lord of Lord is called Ishwara, Satyadev, Shri Satyanarayan and by
many other names.
He alone has taken names and forms. One who reads this story or hears it, will get rid of all
anxieties and difficulties in life.
How to Perform Puja

In the holy scripture Bhagavad Gita, Lord Krishna proclaims "patram pushpam phalam toyam yo
me bhaktya prayacchati tad aham bhakty-upahritam ashnami prayatatmanah"
"He who offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it
wholeheartedly"
Hinduism as a a religion caters to all types of people, be they believers in God with form or
without form. It is believed that God can be attained by ritualistic worship or by meditation or
even by simple utterances of the holy names. Ritualistic worship can be elaborate, spanning over
several hours, with the chanting of mantras, offering Prasadam (consecrated food) and Harathi
(swinging of lamps), or it can also be as simple as offering a single leaf of Tulasi (the holy basil)
or Bael(for Lord Shiva) and offering Prasadam. While ritualistic worship satisfies some people,
the others are happy with meditating on the Lord or chanting His name. Needless to say, any
form of worship requires a pure and steadfast mind that is thoughtful of God, adherence to
Dharma and abhorrence to sin.
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Take a bath to purify your body to keep it pure in presence of the Lord. Put Red vermillion of
TILSAk on forehead. Wear Clean washed clothes. Collect all things needed for Puja in 1 place.
Light the lamp. Blow the conch
A kalash (copper/bronze/brass/silver). Do not

use steel or plastic kalash
1. A whole brown coconut with its husk

2.
A few Mango leaves or betel leaves
3. Haldi
Kumkum
Chandan
Akshat
Water
Currency coins
4. A piece of fresh red cloth
5. Flowers
6. An earthen tray or a plate that is bigger

than the Kalash made of Brown soil or clay
Rice,
7. Nav Dhanya (seeds of nine different
grains)
1. Shringar items (sindoor, mehendi, kajal,
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2. necklace, red chunri, mahavar, hairpins
etc)depending on Puja of either Goddess
lor God. Not needed in case of male god
3. Sesame or mustard oil or ghee for lamp
(for Akhand Jyot)
See above pic of lamp

4. Cotton wicks
5.
6. Brass/silver lamp
7.
Pic of Gods- Shiva-Satyanarayana
Agarbatti (incense sticks)
Coconut
Akshat
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Paan and supari
Water of the river ganges Optional

Gangajal (for cleansing the puja area)
Dhoop
Kumkum
A chowki (raised wooden platform or a

table for keeping the idol/photo frame of
the
A Chowki for sitting of the person doing
puja
Haldi
Camphor (Kapur)
Sacred thread (red and yellow)
As seen
Sweets
As seen
Flower
As seen in Pic
Fruits (banana and any other fruit)
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Laung-elaichi (clove and cardamom)
Batasha- Hard sugar
Naivedya or bhog
A few currency coins
Trays for arranging the offerings
8. Toran of Mango leaves
Rice grains
Pedhas
Supari- Betal nuts
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This puja is very simple and can be performed by anyone. We have to place a picture of Lord
Satyanarayana and offer him with fruits and flowers, and we can do it in the temples and well as
in our homes. We can invite our friends, relatives, and neighbors to attend the puja. After
performing the puja, we can distribute the cooked food and the fruits to the participants of the
puja. The Satyanarayana puja can be performed on any day, but performing the puja during full
moon days, will give better results in our life. Another requirement of the puja is that the story is
heard among all those observing and participating in the puja. The main puja starts with the
worship of Lord Satyanarayana. The puja concludes with an Aarti, which consists of
lighting camphor to the god. To begin with, Satyanarayan Pooja at home should be done only
when you know the Satyanarayana Pooja story and the benefits of Satyanarayan Pooja in its
entirety. It was then that Lord Vishnu requested Lord Narada to carry the message back to
the Earthlings as to what needed to be done in order to live and survive in a healthy
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manner. This process came to be known as Satyanarayan Vrat and the procedure of
performing the Vrat was recited by Lord Satyanarayan himself.
This is the below given procedure that is followed even today for performing Satyanarayan
Puja at home.
When is Satyanarayan puja done: It is often done on full moon days (purnima), but there are
no restrictions. Satyanarayan puja can be done on Amavasya (new moon) or Ekadashi also,
for example.
Why Satyanarayan puja is done: It is to worship a form of Vishnu that embodies truth
(Satya). People believe it keeps troubles away and brings success and happiness. That’s why
Satyanarayan puja is usually done after marriage, housewarming, and other significant
occasions.
What time is it done: Preferably the evening (outside Rahu Kaalam)
Who can perform Satyanarayan puja: Anyone can do it. It can be done alone.
Total time required: 5 hrs (prep: 4 hrs, puja: 1 hr)
Samagri (Essential items) requirements for Satyanarayan puja
For this puja For Achamanam

• Idol of Satyanarayana Swami • Tumbler (Pancha-patra) : 1
• Framed image of Satyanarayana Swami • Spoon (Udharina) : 1
• Coins : 100 of any kind • Small plate : 1
Puja and Decoration For Diya/Aarti

• Turmeric powder (pasupu): 50g • Diya Stands (Kundulu) : 2
• Kumkum powder : 50g • Cotton wicks : 4
• Flowers : 3 varieties of 20 each • Oil or Ghee : 50ml
• Sandalwood paste • Agarbattis : 10
(Gandham): 50g • Aarti Diya with Handle : 1
• Betel Leaves : 10 • Camphor (Karpuram) : 10
• Betel Nuts : 10 • Bell (Ghanti or Ghanta) : 1
• Fruits (like Bananas) : at least 4
• Coconuts : 3
• Jaggery (Bellam) : 20g
• Mango Leaves : 20
• Platform or Altar
• Akshintalu (rice mixed with Turmeric): 100g
• Cotton wool
For general setup Thamboolam (Dakshina)

• Towel or Napkin : 2 (per guest)
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• Mats to sit on: 4 • 3 betel leaves
• Tray : 1 • 3 betel nuts
• 3 fruits
For Kalasham
• Gold/Silver/Copper Vessel
• Mango or Betel Leaves
• Water
• Rice
• Square shaped cloth to spread
• Blouse piece
Foods (prasadam) for Satyanarayan Puja
Kesari Halwa Kosambari
Panchamrutham (mix these): ½ cup milk, ½ cup yogurt, 1 tsp ghee, 2 tbsp honey, 2
tsp sugar, 1 tbsp water, 1 chopped banana
Satyanarayana puja setup steps
10. Hang mango leaves on the door

11. Place the platform in the north or east section of your home
12. Apply turmeric and kumkum to the platform, spread a new cloth on top of it, and spread
rice evenly on top of that
13. Prepare the kalasham
14. Place a betel leaf and the idol on top of it and keep them in front of the kalasham
15. Apply kumkum and flower garlands to the framed picture and place carefully behind the
kalasham
16. Make a small turmeric ganesha and put on a small plate with a piece of jaggery (for
naivedyam)
17. Light your diyas
18. Prepare the Sankalpam as per your circumstances to use later during the puja
Procedure of Performing Satyanarayan Vrat at Home

On the previous day, ensure that you have mentally decided to perform the Satyanarayan
Pooja at home, the next day. Choose a particular date from the numerous Satyanarayan
Vrat dates. Next day, first thing you do after waking up, is you take a bath with Lord
Satyanarayan’s name in your heart. If possible take an oil bath.
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Now, in a new Kalash or pot pour clean water if you do not have Gangajal and place it in
your altar. Cover it up and then ensure you fast for the whole day, if possible and if you
have no medical challenges that prevents you from fasting. nyone can do the Satyanarayan
Puja at home, it could be the husband and the wife, it could be you alone or it could be
your parents or your siblings. There is no written law that only a married couple should
perform this Pooja.
Invite your relatives, invite your friends and invite your neighbours on this holy occasion.
Wear traditional, clean dresses if possible and keep all your ingredients ready for the holy
hour when you can do the Satyanarayan Pooja at home.
Usually any Poornima (Full Moon) is considered to be the perfect day for the Satyanarayan
Pooja at home. You can also choose an Ekadashi if you may like.
What you need for this Pooja?

We provide you a general overview of what you may need for the Satyanarayan Pooja at
home, the Satyanarayana Pooja Samagri list is here for you.
21. A Satyanarayan idol or photo

22. Camphor
23. A small lamp, you can use your lamp, the one you use every day in front of the Gods.
24. Turmeric
25. Vermilion
26. Raw rice smeared with turmeric known as Akshath
27. Incense sticks
28. Two cups of water with spoons. Try not to use your everyday spoons
29. Sandalwood paste
30. Flowers
31. Fruits
32. Wheat powder
33. Chironjee for the Prasad
34. Milk in equal amount as the Wheat powder
35. Coconuts
36. Cloth
37. Quarter coins or any coin
38. Nava Dhanya (nine grains and nine beans)
39. Mango leaves
40. Wood pieces for the Hom
How to perform the Pooja at home?

You can do Satyanarayan Swamy Pooja at home all by yourself or you can invite a priest to
pray on your behalf. Place the mango leaves on the Kalash and then place the coconut on
the mango leaves. Tie it with a red thread and place some rice grains and upon it place the
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pot of water. You can arrange the Prasad around the place. Burn the incenses and the lamp.
Smear God with vermilion sandalwood paste and turmeric.
Place the nine coins in a plate. These coins are made of multiple metals and coins are made
after minting them together so you can use these coins instead of using the separate metals
representing each planet since that might be difficult to obtain in the market in a short
period of time.
After you have prayed to the God and performed the Hom for which you need the wooden
pieces and you must apply ghee and burn the fire. You must also arrange 108 leaves of
Bilva leaves (Aegle marmelos).
KATHA: After you are done with the Hom, you must recite or listen to the five chapters of
Satyanarayan Katha. Each Chapter talks about a specific aspect of the Satyanarayana Pooja
story and about performing Lord Satyanarayan Arti through stories and examples of people
who, in the past either benefitted by observing the Vrat properly or who did not benefit or
were harmed rather, when they did not observe the Vrat that was either expected out of
them or on those occasions when they failed to keep the promises.
What does each chapter of Satyanarayan Vrat contain?
 a) Chapter 1: Origin of the Satyanarayan Vrat is depicted here in this chapter.

 b) Chapter 2: It talks about the benefits of observing the Satyanarayan Pooja.
 c) Chapter 3: It talks about the mishappenings that might hit you if you fail to keep
the vow that you would perform the Pooja.
 d) Chapter 4: It narrates the importance of performing this Pooja and also tells you
the importance of eating this Prasad.
 e) Chapter 5: It narrates that the importance is to be paid to the Pooja and not to the
devotees who participate in the Pooja.
Satyanarayan Pooja at home can be performed by anyone from your home in your home
and no matter what you can always be a part of the Satyanarayan Pooja at home. Believe
me, you can get addicted to the lip smacking delicious Prasad apart from listening to the
main Satyanarayan Vrat Katha.
Performing the Satyanarayan Pooja at home can also bring inner peace, it can help you
develop a true incite and you have to understand that Satyanarayan Vrat can make your life
prosper with the blessings of the Lord and the people whom you feed during the
Satyanarayan Puja at home.
Some people do keep a dinner after the Pooja as well to ensure they do not let anyone g o
away in hunger.
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KATHA
Story of Shri Satyanarayan Swamiji
Chapter 1:
Once upon a time while travelling the three worlds, Yogiraj Narad Muni reached
Mrityulok(Planet Earth), he saw the human beings suffering immensely. He visited the abode of
Lord Vishnu, who alone can relieve the mankind from the sufferings.
There he met the Almighty Lord Vishnu with four arms having Shankha, Chakra, Gadha &
Padma, wearing Tulsi Mala (garland) in his neck. He started to pray & requested "Oh Lord!!!
You are the supreme power, nothing can touch you, not even wind or mind can get you, your
power is limitless, you know everything, you help your devotees to overcome their sufferings &
sorrows." Hearing all the pleadings of Sadhu Narad Muni, the Almighty Supreme Lord Vishnu,
knowing everything asked Narad Muni "Oh Narad! Why have you come to me & what do you
want from me, tell me, I want to hear the same from you."
Yogiraj Narad Muni replied, Oh Lord! I just went to Mrityulok, where I saw all kinds of
human beings suffering in sorrow due to their previous karma. Oh Lord! the Almighty, is
there no way that their suffering becomes less or is it possible that they get complete
moksha (relief) from their sufferings.
If so, please let us know. The Lord, at once replied "Oh Narad! you have asked a very good
question for the benefit of all human kind."
To free man-kind from all sufferings, & to ultimately reach Heaven , there is one virt (fast), &
today I will tell you all about it. Anyone who does Shri Satyanarayan's Virt & Puja (prayer) in
the right way; will get all the pleasures on earth & will reach his goal.
Yogiraj NaradMuni then asked, "Oh Lord!, has anyone kept this fast before? This virt is done on
which day & how exactly is it done? Please do let us know all the details."
Whosoever does Bhagwan Shri Satyanarayanji's Katha with Brahmin & with his family with full
rites will be relieved of his sufferings & sorrows, will be bestowed with increase in wealth &
wisdom; will be blessed with children; get overall victory & increased devotion.
For this prayer, one requires riped bananas, ghee, milk & choori (made with wheat flour, ghee &
sugar). After the prayers, all present must have the prasad & then take their meals together, &
then sing, praise, & chant mantras of Lord Satyanarayan. By doing this, their wishes will be
fulfilled. This virt in kalyug gives the boon (reward) very quickly.
This chapter of Shri Satyanarayan Swami is over. All chant (say) Shri Satyanarayanji Ki
Jai.
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Chapter 2:
The Lord said "Oh Narad! Now I will tell you about the first person who did this fast. In a place
named Sunder Kashipur, there used to live a very innocent brahmin. In hunger & thirst; he used
to roam for his daily bread. When the loving Lord saw the Brahmin in sorrow & begging daily;
he took disguise of an old Brahmin & asked him, "Oh Dear!, why are you so sad. Please tell me
all about your difficulties. Is there any way I could help you out?"
The Brahmin told the Lord, "I am a poor Brahmin & I roam daily for bread. Do you know if
there is any way to come out of all this sorrow?"
The Old Brahmin (ie. the Lord ) said "Lord Satyanarayanji grants all the wishes of all the
people. Dear Brahmin, that is why if you pray to him & keep his fast you will overcome all
your sorrow & get moksha."
After telling him all the details of the prayer & the fast; the old Brahmin ie. the Lord
disappeared.
The brahmin could not sleep that night. He kept thinking of the fast & the prayer which the Lord
had asked him to do. In the morning, he woke up with the thought that anyhow he must do the
prayer & went out for his biksha. On that day the Brahmin got a lot of money from which he
bought all the necessary things for the prayer; called his family & did Lord Satyanarayanji's
prayer. By doing so, the Brahmin overcame all his sorrows & became rich. From that time
onwards, he used to do the prayers every month without fail.
In this way, whoever does Lord Satyanarayanji's prayer will get moksha. Anyone on earth who
does this prayer will be relieved from all sorrows.
When Narad Muni noticed that the people on earth were eager to know about the other people
who kept this fast; he narrated another story.
The same Brahmin now a rich person used to do the prayer every month without fail with his
family. Once he was doing his prayer, a wood-cutter passed from there. After keeping the bundle
of wood outside the brahmin's house, he went in for some water. The thirsty wood-cutter saw the
brahmin doing his prayers. He bowed down to the Brahmin & asked him, "Oh Brahmin, what are
you doing, please tell me all about it." The Brahmin replied, "To grant all the wishes of human-
beings, this fast & prayer is useful. I have acquired all the wealth & fame by doing this prayer of
Lord Satyanarayanji." After hearing about the prayer & drinking the water, the wood-cutter felt
happy, he ate the prasad & left for his house.
Thinking of Lord Satyanarayanji in his mind, he said "Whatever today, I get from selling the
wood, I will also do this prayer." So thinking, he kept the bundle of wood on his head & left
home-wards. On the way home he went roaming in Sunder Nagar for selling the wood. On that
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day, he got four times more money than usual, for the wood. Feeling happy, he went & bought
all the things necessary for the prayers (ie. ripe bananas, sugar, ghee, wheat flour, etc) &
proceeded home-wards. On reaching his house & after cleaning it, he called his family & did the
prayer with due respect.
The reward of the fast was that, he became rich & had all the pleasures of life on this earth & in
the end of his life he went to heaven.
This chapter of Lord Satyanarayan Swami is over. All chant(say) Shri Satyanarayanji ki Jai.
Chapter 3 :
Sadhuraj Narad said, "Oh Dear People!, Now let me tell you another story. There was a king
named Ulkamuk. He was very wise. He would go daily to the temple & give donations to the
Brahmins. His wife was a pious & beautiful lady. At the banks of Madhushala river, one day,
when they were doing Lord Shri Satyanarayanji's prayer, a wealthy business-man was passing
from there. He anchored his boat, & went up to the king & asked him, "Oh King, what are you
doing with so much bhakti? I wish to know- please tell me all about it."
The king replied, "Oh merchant! , I am praying to the great Almigthy, the boon-giver Lord
Satyanarayanji for a son. The merchant on hearing this, requested the king to tell him all about
the fast & prayer as he was childless too. The king told him the full details of the prayer & fast.
After hearing all the details, he decided in his mind to keep this fast. The merchant then left
home-wards. On reaching home, he told his wife Leelawati all about the fast & prayer & said,
"We will do this fast when we get a child."
One day, with the grace of Lord Satyanarayanji his wife became pregnant. In ten months time,
she gave birth to a beautiful daughter. They named her Kalawati. Days passed by; one day,
Leelawati slowly & sweetly reminded her husband about the prayer & fast & requested him to
fulfil his promise. The merchant told his wife that during the time of Kalawati's wedding it
would be easy to observe the same; for at the moment he was busy in his business; so saying he
left for his business trip to various villages.
Kalawati grew up to be a beautiful girl. When the merchant saw that his daughter was of
marriageable age; he called the match-maker & requested him to search an equal match for his
daughter. Hearing the merchant's request, the match-maker reached Kanchan Nagar. From there,
he brought the proposal of a young handsome boy.
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The merchant liked the proposal, for the boy had all good qualities too. He then spoke to the
boy's parents & fixed his daughter's marriage. The marriage was done with all the religious
ceremonies & rituals. Unfortunately, the merchant forgot all about his promise to do Lord
Satyanarayanji's prayer & fast. The Lord got angry at the false promise made by the merchant.
The merchant, after a few days, left for his business trip with his son-in-law. They anchored their
boat in a beautiful village, named Ratanpur. In those days, King Chandraketu used to rule the
village. The Lord was angry with the merchant for the false promise made by him, & so he
wanted to teach him a lesson.
One day, the thieves robbed the wealth of the king & they went & stayed where the merchant
was staying. Seeing the guards following them, they left all the loot over there (where the
merchant was staying), & hid themselves. When the guards reached the merchant's place, they
saw all the king's wealth. Thinking them to be robbers, they hand-cuffed the merchant & his son-
in-law & took them to the king & told him that they wer responsible for the theft. The king,
without questioning or listening to them ordered to put them in a dark cell. Due to Lord
Satyanarayanji's maya, nobody heard them. Even their wealth was confiscated by the king.
At the merchant's house, the thieves robbed all their wealth & his wife & daughter had to beg for
their daily bread. One day, begging for food, Kalawati reached a Brahmin's house where at that
time Lord Satyanarayanji's puja was going on. After listening to the prayer & taking the prasad,
she left for home. By that time, it had become dark.
Leelawati was worried. She asked her daughter Kalawati, why are you so late? To which
Kalawati told her mother, "Oh Mother, today in a Brahmin's house, I heard a prayer. By doing
this prayer & fast, all your wishes get fulfilled." On hearing this, Leelawati started doing all the
preparations for the prayer of Lord Satyanarayanji. She did the fast & prayer & asked the Lord
for forgiveness & prayed that her husband & her son-in-law should return home safely.
Lord Satyanarayanji was pleased with the prayer & the fast. One day, he told King Chandraketu
in his dream, "Oh King, Yoy must release the merchant & his son-in-law from the dark cell,
tomorrow morning. Give them their wealth & set them free. If you do not do so, your kingdom
will be destroyed." In the morning, the king called the court people & told them about the dream.
The court people after hearing about the dream, came to the conclusion to free the merchant &
his son-in-law.They asked the guards to bring the prisoners from the dark cell. King Chandraketu
gave them good clothes, all their wealth & plus some more & set them free. The king told them
that due to their wrong-doings, they had to undergo this suffering, but now there was nothing to
fear & they could go back home. They bowed down to the king & left home-wards.
This chapter of Lord Satyanarayanji is over. All chant (say) Shri Satyanarayanji ki Jai.
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Chapter 4 :
Sutji said, "The merchant prayed first & then gave some wealth to the Brahmin before starting
his journey home-wards. When they went little further, Lord Satyanarayanji wanted to test them.
He took the disguise of an old man & went upto the merchant & asked him, "What is in your
boat, give me little from there." In his ego & pride, the merchant replied, "Oh Old man, we have
nothing in our boat except hay & leaves." On hearing such harsh words of the merchant, the Lord
said, "Your words will be true". So saying, he went from there & sat on the bank of the river.
When the Lord went away, the boat started to rise higher in the water. The merchant was
surprised at this. When he went to check in the boat, he saw that his boat was filled with leaves
& hay only. Seeing this he fainted. When he came to his senses, he was very much worried. He
said "How could this happen?" At this, his son-in-law told him, "Do not cry over this. All has
happened because you spoke harshly to the old man & lied to him. Still, nothing is lost. You
could go back to him & ask for forgiveness & he will set everything right.
The merchant, after hearing the words of his son-in-law went in search of the old man. He bowed
down before him & with respect said, "Oh Lord, please forgive me for the false harsh words that
I have spoken to you." So saying, he bowed down with tears of sorrow in his eyes. When the
Lord, saw the merchant in his state of sorrowness & crying for forgiveness, he said, "Do not cry.
Listen to me. Oh foolish person, due to your false promise, you have seen all this sorrow &
suffering." On hearing the Lord say this, the merchant said, "Oh Lord, Nobody can recognize
your maya. Not even the Gods or Brahmins know your ways & forms. I promise that I will pray
to you", so saying he asked for forgiveness. He said, "Please forgive me, & let my boat be filled
with wealth once again, like before."
On hearing the merchant's words filled with bhakti, the Lord was happy & he fulfilled his wish.
When the merchant mounted his boat & saw it full with wealth again, he thanked the Lord &
said, "With Lord Satyanarayanji's grace, my wish is fulfilled. When I reach home, I will do his
prayer & fast", so saying he left home-wards.
When the merchant saw that his home-town Ratanpur is nearing, he sent a messenger in advance,
to his house to inform his wife & daughter of his home-coming. The messenger, on reaching the
merchant's house, bowed down to the merchant's wife & gave them the most awaited news that
the merchant & his son-in-law have reached Ratanpur.
Leelawati had just finished doing her Satyanarayan Puja. She told her daughter to finish doing
the prayer & then come & receive her husband & her father. Kalawati finished doing her quickly
& without taking the prasad left to meet her husband. The Lord got angry at her behaviour, so he
drowned her husband with the boat. When Kalawati did not see her husband; she was shocked &
she fainted on the floor.
On seeing his daughter in this state of affairs & the sudden disappearance of the boat, the
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merchant was shocked. He prayed to Lord Satyanarayanji, asked him for forgiveness & prayed to
the Lord to take them out of this difficulty. The Lord then made an annoucement, "Oh merchant,
your daughter, in a hurry to meet her husband has left my prasad; hence you cannot see her
husband. Now, when she goes back & takes the prasad with due respect & then returns; only
then she will see her husband." On hearing the voice, Kalawati ran home, ate the prasad & came
back & met her husband. When the merchant saw this, he was very happy.
The merchant then did Lord Satyanarayanji's prayers & fast with his family every month.
Finally, he had all the pleasures of life & after death, he went to heaven.
This chapter of Lord Satyanarayanji is over. All chant (say) Lord Satyanarayanji ki Jai.
Chapter 5 :
Sutji said, "Oh people, listen further to another story."
A king named Tungdhwaj was famous for his generosity to his subjects. But he had to suffer a
lot, due to the disrespect he had shown to the prayer of Lord Satyanarayanji & his prasad, which
he did not accept when it was offered to him.
One day, when hunting in a forest, he sat down under a tree. There he saw a few villagers doing
the prayer of Lord Satyanarayanji. The King saw all this but due to his false ego, niether did he
join them nor bowed down to the idol of the Lord. When the villagers gave him the prasad, he
did not accept it & went away from there.
When the King reached his Kingdom, he saw that everything was destroyed & all his 100 sons
were lying dead on the floor. The King realised that this had happened all due to his false ego. So
thinking, he started walking towards the place where the villagers were doing their prayers.
There, with them, he did the prayers of Lord Satyanarayanji & had the prasad & the charna-amrit
(ie. milk, sugar, curds, tulsi leaves & honey mixed together) & put it in all his son's mouths. By
doing this, all his sons became alright. He got back all his wealth & comforts of life & finally in
the end, after he died, he went to heaven.
Anybody who keeps this fast with full faith & recite the prayers of Lord Satyanarayanji; all his
wishes will be fulfilled. With the grace of the Lord, he will get eternity; the wealthless will
receive wealth; & will go to heaven & finally will come out of the circle of birth & death.
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The names of the persons who kept this fast & took re-birth are as follows :--The Brahmin took
birth as Sudama & in his entire life he served the Lord Krishna & attained moksha. King
Ulkamuk took birth as King Dashrath, & in that life he became the father of Lard Rama &
attained eternity. The merchant took birth as King Morad, who cut his son in half & offered to
the Lord & got moksha. King Tunghdwaj took birth as Kewat, who took Lord Rama across the
river, served him & got moksha.
In this way, whoever does Lord Satyanarayan's prayer will be free from all sorrows & will
ultimately reach heaven & get moksha.
This chapter of Lord Satyanarayanji is over. All chant (say) Lord Satyanarayanji ki Jai.
Aarti
Jai Lakshmi Ramana, Swami Jai Lashmi Ramana, Satyanarayan Swami, Jan Patak Harana, Jai
Lakshmi RamanaRatan Ja Rat Singhasan, Adhbut Chabee Rajey Narad Kahat Niranjan, Ghanta
dhun bhajey Jai Lakshmi Ramana.............
Praghat Bhaye Kali Karan, Dwaj Ko Daras Diya Budha Brahman Bankey, Kanchan Mahal Kiya
Jai Lakshmi Ramana.............
Durbal Bhil Kathier, Jan Par Kripa Karey Chandra Choor Ik Raja, Jinaki Vipat Hare Jai Lakshmi
Ramana.............
Vayesh Manorath Payo, Shradha Uj Dini So Fal Bhogyo Prabhji, Fer Ustati Kini Jai Lakshmi
Ramana.............
Bhav Bhagti Ke Karan, Chhin Chhin Roop Dharya Sharda Dharan Kini, Tin Ka Karj Sarya Jai
Lakshmi Ramana.............
Gwal Bal Sang Raja, Ban Mein Bhagti Karey Man Vanchit Fal Dino, Deen Dayal Harey Jai
Lakshmi Ramana.............
Charhat Prasad Sawayo, Kadali Fal Mewa Doop Dheep Tulsi Se, Raje Sat Deva Jai Lakshmi
Ramana.............
Shri Satya Narayan Ji Ki Aarti jo koi gaavey Kahat Shianand Swami Man Van Chit Fal Paavey
Jai Lakshmi Ramana.............
Shri Vishnu Aarti
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Om jai jagdish harey, Swami jai jagdish harey Bhagt jano ke sankat, shan mein door karey Om
jai jagdish harey
Jo Dhiyavay phal pavay dukh binase man ka Swami dukh binase man ka Sukh Sampati ghar
aavey kasht mitay tan ka Om jai jagdish harey
Mat Pita tum mere, sharan pau kisaki Swami sharan pau kisaki Tum bin aur na duja aash karoo
jisaki Om jai jagdish harey
Tum pooran parmatma tum antaryami Swami tum antaryami Par Brahm parmeshwar tum sabke
swami Om jai jagdish harey
Tum karuna ke sagar tum palan karta Swami tum palan karta Mae murakh kul kami kripa karo
bharta Om jai jagdish harey
Tum ho ek agochar sabh ke pranpati Swami sabh ke pranpati Kisa bida milu gusai tumko mae
kumati Om jai jagdish harey
Din Bandu dukh harta thakur tum mere Swami thakur tum mere Apne hath uthao, apnay charan
Jagao Dwar khada tere Om jai jagdish harey
Vishay vikar mitao pap haro deva Swami pap haro deva Sharda Bhakti Badao, Santan ki sewa
Om jai jagdish harey
Om jai jagdish harey, Swami jai jagdish harey Bhagt jano ke sankat, shan mein door karey Om
jai jagdish harey
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Most people make this often at home as it is very quick to prepare. It is eaten for breakfast, snack
or as a dessert in a meal.
At home we usually make this for Pooja and then it is shared with friends & family. Sheera or
suji halwa is the richer version of rava kesari.
Step-by-step photos of Preparation for suji halwa
1. Heat ghee in a kadai. I used half cup ghee. You can also reduce it to 6 tbsps if you prefer less
ghee.
2. When the ghee melts, add the cashews and fry until light golden. Then add raisins and fry all
of them together. I didn’t have raisins in stock so I used chopped apricots.
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3. Remove them to a plate immediately. 4. Meanwhile pour two and half cups water to a pot and
begin to heat.
5. Add rava to the hot ghee./ 6. On a medium flame fry the rava stirring constantly.
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7. If you stop stirring even for a few seconds the rava can get burnt. so be cautious and fry until
the rava turns golden in color.
Some people like to deep roast it. If you like you can roast it further for 1to 2 mins. But do this
on a low flame.
8. Meanwhile the water should come to a rolling boil.
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How to make sheera
9. Just be careful as the water splashes. Pour the hot water to the hot rava pan & keep stirring
continuously until the water is absorbed completely.
10. Suji absorbs water and turns thick./11. Lower the flame and cook covered for 1 to 2 mins.
12. You will see the rava is cooked to fluffy texture. Give a good stir and then add sugar and
cardamom powder./13. Sheera turns gooey as the sugar dissolves. Continue stirring until the
sheera leaves the sides of the pan. 14. Turn off and keep covered. Add the dry fruits and nuts
before serving.
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Tips to make sheera
Ratio: The ratio of rava:ghee:water is very important to get fluffy and non-sticky sheera. For
every cup of rava or suji we use half cup of ghee and 2 ½ cups water. If the sooji is not very fine
then we increase the water to 2 ¾ to 3 cups.
Rava or Suji: There are different kinds of semolina or suji available in the stores. To get fluffy
and soft sheera use fine rava.
Roasting suji is the key step to make non sticky sheera. Roast the suji on a medium flame
stirring continuously until it reaches a light golden color. If you like your halwa to have a deep
golden color, you can roast it further for 1 to 2 mins. This deep roasting will bring a nutty aroma
to the suji halwa.
Ghee: Using good quality ghee is very important as it completely elevates the flavor of sheera.
Traditionally desi cow ghee was used especially if made for naivedya or prashad.
Half cup ghee to 1 cup rava is the ratio we use for festive occasions. You can reduce the ghee to
5 to 6 tbsps.
Water or Milk: Sheera can be made even with milk for a richer taste. You can also use half milk
& half water.
Sweetener: Sugar is the most common sweetener used to make this. But some temples use
jaggery along with edible camphor (pacha karpuram).
This recipe can be directly doubled or tripled. You need to be careful when making sheera in
larger quantities as it can splatter a lot while pouring hot water.
Transfer to serving bowls and garnish with cashews and raisins.
Nutrition Facts///////////////Sheera recipe | Suji halwa

Amount Per Serving
Calories 578
Calories from Fat 225-% Daily Value*
Fat 25g38%,
Saturated Fat 14g88%,
Cholesterol 58mg19%
Potassium 130mg4%
Carbohydrates 84g28%
Fiber 2g8%
Sugar 50g56%
Protein 6g12%
Calcium 12mg1%/Iron 2mg11
Sodium 10mg0%
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PART B
Morphology of Hindu Rituals and use of Puja articles( not vaastu)
A ritual is a sequence of activities involving gestures, words, actions, or objects, performed in a

sequestered place and according to a set sequence.[1] Rituals may be prescribed by
the traditions of a community, including a religious community. Rituals are characterized, but
not defined, by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and
performance.
Rituals are a feature of all known human societies. They include not only the worship rites
and sacraments of organized religions and cults, but also rites of passage, atonement
and purification rites, oaths of allegiance, dedication ceremonies, coronations and
presidential inaugurations, marriages, funerals and more. Even common actions like hand-
shaking and saying "hello" may be termed as rituals.
The field of ritual studies has seen a number of conflicting definitions of the term. One given by
Kyriakidis is that a ritual is an outsider's or "etic" category for a set activity (or set of actions)
that, to the outsider, seems irrational, non-contiguous, or illogical. The term can be used also by
the insider or "emic" performer as an acknowledgement that this activity can be seen as such by
the uninitiated onlooker.[4]
In psychology, the term ritual is sometimes used in a technical sense for a repetitive behavior
systematically used by a person to neutralize or prevent anxiety; it can be a symptom
of obsessive–compulsive disorder but obsessive-compulsive ritualistic behaviors are generally
isolated activities.
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CHAPTER VI
Indology or Indian studies is the academic study of the history and cultures, languages,
and literature of the Indian subcontinent and as such is a subset of Asian studies.
The term Indology (in German, Indologie) is often associated with German scholarship, and is
used more commonly in departmental titles in German and continental European universities
than in the anglophone academy. In the Netherlands the term Indologie was used to designate the
study of Indian history and culture in preparation for colonial service in the Dutch East Indies.
Specifically, Indology includes the study of Sanskrit literature and Hinduism along with the
other Indian religions, Jainism, Buddhism, Sikhism, and Pāli literature. Dravidology is the
separate branch dedicated to the Dravidian languages of South India. Hindu texts in Dravidian
languages are considered disciplines in Indology.
Some scholars distinguish Classical Indology from Modern Indology, the former more focussed
on Sanskrit and other ancient language sources, the latter on contemporary India,
its politics and sociology.
Precursors
The beginnings of the study of India by travellers from outside the subcontinent date back at
least to Megasthenes (ca. 350–290 BC), a Greek ambassador of the Seleucids to the court
of Chandragupta (ruled 322-298 BC), founder of the Mauryan Empire. Based on his life in India
Megasthenes composed a four-volume Indica, fragments of which still exist, and which
influenced the classical geographers Arrian, Diodor and Strabo. Megasthenes reported that
the caste system dominated an essentially illiterate India.
Islamic Golden Age scholar Muḥammad ibn Aḥmad Al-Biruni (973–1048) in Tarikh Al-Hind
(Researches on India) recorded the political and military history of India and covered
India's cultural, scientific, social and religious history in detail. He studied the anthropology of
India, engaging in extensive participant observation with various Indian groups, learning their
languages and studying their primary texts, and presenting his findings
with objectivity and neutrality using cross-cultural comparisons.
Academic discipline
Indology as generally understood by its practitioners. began in the later Early Modern period and
incorporates essential features of modernity, including critical self-reflexivity, disembedding
mechanisms and globalization, and the reflexive appropriation of knowledge.[9] An important
feature of Indology since its beginnings in the late eighteenth century has been the development
of networks of academic communication and trust through the creation of learned societies like
the Asiatic Society of Bengal, and the creation of learned journals like the Journal of the Royal
Asiatic Society and Annals of the Bhandarkar Oriental Research Institute.
One of the defining features of Indology is the application of scholarly methodologies developed
in European Classical Studies or "Classics" to the languages, literatures and cultures of South
Asia.
In the wake of eighteenth century pioneers like William Jones, Henry Thomas
Colebrooke, Gerasim Lebedev or August Wilhelm Schlegel, Indology as an academic subject
emerged in the nineteenth century, in the context of British India, together with Asian studies in
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general affected by the romantic Orientalism of the time. The Asiatic Society was founded in
Calcutta in 1784, Société Asiatique founded in 1822, the Royal Asiatic Society in 1824,
the American Oriental Society in 1842, and the German Oriental Society (Deutsche
Morgenländische Gesellschaft) in 1845, the Japanese Association of Indian and Buddhist
Studies. in 1949.
Sanskrit literature included many pre-modern dictionaries, especially
the Nāmaliṅgānuśāsana of Amarasiṃha, but a milestone in the Indological study of Sanskrit
literature was publication of the St. Petersburg Sanskrit-Wörterbuch during the 1850s to 1870s.
Translations of major Hindu texts in the Sacred Books of the East began in 1879. Otto von
Böhtlingk's edition of Pāṇini's grammar appeared in 1887. Max Müller's edition of
the Rigveda appeared in 1849–75. Albrecht Weber commenced publishing his pathbreaking
journal Indologische Studien in 1849, and in 1897 Sergey Oldenburg launched a systematic
edition of key Sanskrit texts, "Bibliotheca Buddhica".
Fueling anti-Semitism
German indologists arbitrarily identified "layers" in the Mahabharata and Bhagavad Gita with
the objective of fueling European anti-Semitism via the popular Aryan invasion theory.
This required equating Brahmins with Jews, resulting in anti-Brahmanism.
Indology and the modern world: From the late 16th century to the late 18th century, Hinduism
was seen as highly on civilization and scholarly basis. But after the 19th century, western
scholars often criticized India and Hinduism without ever visiting India or reading Hindu
scriptures (i.e. E. M. Forster). As with many academic subjects which seem to have no direct
bearing on modern concerns, Indology has come in for criticism. This has prompted a vigorous
response from a number of eminent scholars, among them J. Bronkhorst.
Indomania
Indologists typically attend conferences such as the American Association of Asian Studies, the
American Oriental Society annual conference, the World Sanskrit Conference, and national-level
meetings in the UK, Germany, India, Japan, France and elsewhere.
They may routinely read and write in journals such as Indo-Iranian Journal, Journal of the
Royal Asiatic Society, Journal of the American Oriental Society,[16] Journal
asiatique,[17] the Journal of the German Oriental Society (ZDMG), Wiener Zeitschrift für die
Kunde Südasiens,[19] Journal of Indian Philosophy, Bhandarkar Oriental Research
Institute, Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu), Bulletin de
l'École française d'Extrême Orient, and others.
They may be members of such professional bodies as the American Oriental Society, the Royal
Asiatic Society of Great Britain and Ireland, the Société Asiatique, the Deutsche
Morgenlāndische Gesellschaft and others.
151
The Archaeology of Hindu Ritual: Temples and the Establishment of the Gods is
an archaeological study focusing in on the early development of Hinduism within the Gupta
Empire between the 4th and 6th centuries CE. Written by the British archaeologist Michael D.
Willis, curator of the South Asian and Himalayan collection at the British Museum, it was
published by Cambridge University Press in 2009.
The first major archaeological study to deal with the origins of Hinduism, The Archaeology of
Hindu Ritual takes an interdisciplinary approach to the subject, making use of epigraphy,
iconology and ethnography. The first chapter, "The Archaeology and Politics of Time at
Udayagiri", pays particular attention to the ritual site at the Udayagiri Caves in Madhya Pradesh.
The second, "Establishment of the Gods", looks at the development of temples and puja in India.
Willis' book was positively reviewed in various peer reviewed academic journals, such as South
Asian Studies and the Religious Studies Review, as well as in popular Indian newspaper The
Hindu. Critics described it as a groundbreaking study and praised its use of a variety of different
forms of evidence, but some argued that it neglected to properly discuss the relationship between
Hindu ritual and the religious practices of Buddhist and Jainist communities in Gupta India.
Willis was born in Vancouver, British Columbia, Canada, and raised in Kuwait and Saudi
Arabia, before taking his B.A. degree at the University of Victoria where he studied with Siri
Gunasinghe and Alan Gowans. Travelling to the University of Chicago, he studied with J. A. B.
van Buitenen and Pramod Chandra, receiving his doctoral degree in 1988 after periods in India
and Cyprus. He taught at SUNY New Paltz before joining the British Museum in 1994.
A Fellow of the Royal Asiatic Society and an Honorary Research Fellow at Cardiff University, at
the time of the book's publication, Willis was the curator of the early South Asian and Himalayan
collections at the British Museum in central London.
Willis had previously published several academic papers on the subject of early Hindu ritual and
the Udayagiri Caves, including a paper entitled "The Archaeology and Politics of Time" in an
anthology entitled The Vākāṭaka Heritage: Indian Culture at the Crossroads (2004), edited by
Hans T. Bakker.
"I was obliged to draw on a number of fields: epigraphy, iconology, historical astronomy,
ethnography, landscape archaeology. I combined these with text-based Indology and religious
studies. This approach – eclectic but not, I hope, eccentric – led me to breach disciplinary
protocols and to create what I have termed the "archaeology of ritual." Whatever theoretical bells
these words might ring, this is not a project in the tradition of Michel Foucault or Ian Hodder.
Rather, it represents my own effort to inject a measure of dynamism into the static, desk-bound
forms of analysis that have so far governed the study of Indian inscriptions, sculpture, built
environment, and landscape."
Michael Willis, 2009.
Willis opens the book with a discussion of the early Hindu ritual site at the Udayagiri Caves, a
place that had ancient origins but which was reworked under the administration of the Gupta
Emperor Candragupta II. He highlights the relationship that Candragupta II had with the Hindu
god Viṣṇu before moving on to a discussion of his methodology. Noting that he takes an
interdisciplinary approach that combines archaeological and historical evidence, he critiques
earlier text-based historical approaches to studying the development of early Hinduism before
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returning to a discussion of Udayagiri. Willis closes his introduction by reiterating his belief that
in Indian history, it was religion that drove economic and political relationships rather than the
other way round.[3]
Chapter one, "The Archaeology and Politics of Time at Udayagiri", goes into greater depth
regarding the archaeological site at the Udayagiri Caves, highlighting the fact that it served as a
centre for "imperial ritual" during the Gupta period. Willis begins by describing the central ridge
and passage at the site, before offering a synopsis of astronomical phenomenon and how it
pertained to the Udayagiri site. He then discusses various sculptures at the site, such as that
of Narasiṃha and of Varāha, two avatars of Viṣṇu.
Cave 5 at Udayagiri, depicting the god Vishnu as Varaha Avatar.

The second chapter, entitled "The Establishment of the Gods",
Chapter three, "Ritual Action and Ritual Actors",
Academic reviews
"The success of his book – inspiring, important, challenging, and at times maddening – lies in its
undoubted ability to stimulate discussion, to make us revisit received ideas and to review the
primary sources for ourselves. And for this we are indeed indebted to Michael Willis."
Leslie C. Orr, 2010
The Archaeology of Hindu Ritual was positively reviewed by Leslie C. Orr of Concordia
University, Montreal in the journal South Asian Studies. Describing it as "extraordinarily
ambitious and exciting", she did however take issue with some of Willis' statements, believing
them to be erroneous. In particular, she argues that Willis has painted an incorrect picture with
regards to the relationship between Hinduism and the heterodox Jain and Buddhist faiths,
neglecting to refer to the many similarities between them. She also takes issue with Willis' trend
to pick fights with "straw men", opining that these criticisms of his "seem out of place in a book
of such grand scope and reach."
John E. Cort of Denison University, Ohio reviewed the book for the Religious Studies Review.
Describing the "densely argued" book, Cort noted that in ignoring Jain and Buddhist
iconography and temples, Willis had failed to encompass the same scope which he professes.
Ultimately, Cort considered it to be an "essential" study for all of those interested in "medieval
Indic temple religion.
In a review published in the Durham Anthropological Review, Vittorio Magnano of Durham
University, North East England stated that Willis had provided a "meticulous analysis" of the
available evidence in producing his study, ultimately describing it as "inspiring reading".
Believing that Willis had followed a "line of reasoning with determination", he noted that his
153
study still left room for the reader to come to their own decisions on certain issues. Concluding
his review, Magnano recommended it to anyone with either an interest in Hindu ritual or in
interdisciplinary research.
Press reviews
Willis' book was reviewed by journalist T. Satyamurthy in one of India's largest newspapers, The
Hindu. In an article entitled "Epigraphical study on Hindu rites", Satyamurthy remarked that
Willis' scholarship "stands out brilliantly" throughout the text, arguing that on the whole the
book represents a "very erudite work". Believing works of this quality were rare, Satyamurthy
praised the use of references and footnotes and the "new treatment" of the textual and epigraphic
records.
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D I V I N E- E L E M E N T S
Scientific importance of Camphor in Hindu worship
कपूूरगौरं करुणावतारं
संसारसारम् भुजगेन्द्रहारम् ।
सदावसन्तं हृदयारनवन्दे
भवं भवािीसनहतं िमानम ॥
Karpuura-Gauram Karunna-Avataaram
Samsaara-Saaram Bhujage[a-I]ndra-Haaram |
Sadaa-Vasantam Hrdaya-Aravinde
Bhavam Bhavaanii-Sahitam Namaami ||
Meaning-
Pure White like Camphor, an Incarnation of Compassion, The Essence of Worldly Existence,
Whose Garland is the King of Serpents, Always Dwelling inside the Lotus of the Heart. I
Bow to Shiva and Shakti Together.
This is a Hindu mantra which describes the purity and importance of Camphor. Now we shall
be discussing about the importance of Camphor in accordance to Health.
Health benefits of Camphor-

o 1. Camphor for skin problems:
o 2. Camphor for hair loss & dandruff:
o 4. As a disinfectant, germicide and antiseptic:
155
Camphor also called ‘kapur’ in Hindi, is one of the major ingredients in Hindu worship. For
many of us, it shows backwardness or superstitious mindset. But it is not so! Lighting camphor
in prayers has its own benefits which accompanies scientific reason too. Here, we will be
discussing about Importance of Camphor in Hindu worship.
Camphor, known as ‘kapur’ in Hindi, is commonly used in Indian households. It is of two types
– the edible camphor and the synthetically made camphor. Whether for religious ceremonies, as
a room freshener, or in the form of an essential oil, the strong fragrance of camphor is loaded
with healing properties, while also being known for spreading positivity.
In every language, kapur is called by different terms. In Sanskrit it is called ‘karpur‘, in English
it is called ‘camphor‘ and in Farsi it s called ‘kafoor‘.
Lighting Camphor in prayers

Importance of Camphor in Hindu worship:
The usage of camphor in Hindu worship is practiced since from ages. It is widely used in hawan,
aarti and in all forms of Hindu worship. According to traditional beliefs, by the use of camphor
in worship, gods and goddesses gets happy and agree the worship even.
It also destroys all kinds of evil energies and enhances the flow of positivity in the place.
Camphor even makes your surroundings perfumed and filled with energy.

1. Camphor for skin problems:
If you suffer from itching and rashes, do this simple home remedy. Take a piece of edible
camphor and mix it with little amount of water. Wash the effected area with this homemade
camphor rinse. You will find the itching gradually reducing. But make sure not to use the
camphor on open wounds and cuts.
2. Camphor for hair loss & dandruff:
Camphor essential oil when added to our regular hair oil stimulates blood flow to the area and
promotes hair growth. However use this as a pre shampoo treatment as the smell of camphor will
be very strong if used as a leave in massage oil. This treatment also treats dandruff.
156
3. Camphor for cold in children:
This home remedy for treating chest congestion is very popular in India and it is very effective.
To make the remedy, take mustard or coconut oil and heat it along with little synthetic camphor.
When it is warm, rub it on the child’s chest and back to get good relief from chest congestion.
4. As a disinfectant, germicide and antiseptic:
Camphor oil is a wonderful disinfectant, insecticide as well as germicide. It may be included
with drinking water to sanitize it, especially throughout the summer as well as in rainy months
when there is a greater possibility of water becoming contaminated. An open bottle or even
container of camphor oil, or even burning a bit of cloth soaked in camphor oil, pushes away
insects as well as kills germs.
These were the benefits of Camphor. Now let us see how to use camphor directly as a medicine.
 When suffering from neck pain, apply balm which has the extract of camphor in it. It
gives relief in few minutes of massage itself.
 One having acne or seasonal skin infections can apply mustard oil with dissolved
camphor in it. Being germicidal, it is very useful.
 During summers, put some oil of camphor in bathing water and bath with it. You
will feel refreshed and it will also inhibit any kind of odor coming from the body.
 Camphor essential oil soothe the blood circulation.
In this way we saw how camphor can be so beneficial for health. Our ancestors has been using
camphor since from immemorial times. In Ayurveda too, camphor has been said as highly
beneficial thing. Try to utilize these things positively and make your life go easy and happily.
Take care and live well.
Importance of Camphor in Hindu worship:

The usage of camphor in Hindu worship is practiced since from ages. It is widely used in hawan,
aarti and in all forms of Hindu worship. According to traditional beliefs, by the use of camphor
in worship, gods and goddesses gets happy and agree the worship even.
It also destroys all kinds of evil energies and enhances the flow of positivity in the place.
Camphor even makes your surroundings perfumed and filled with energy.
157
कपूिरगौरां करुणाितारां
सांसारसारम् िुजगेन्द्रिारम् ।
सदािसिां हृदयारविन्दे
ििां ििानीसवितां नमावम ॥
Karpuura-Gauram Karunna-Avataaram
Samsaara-Saaram Bhujage[a-I]ndra-Haaram |
158
Sadaa-Vasantam Hrdaya-Aravinde
Bhavam Bhavaanii-Sahitam Namaami ||
Meaning-Pure White like Camphor, an Incarnation of Compassion, The Essence of Worldly

Existence, Whose Garland is the King of Serpents, Always Dwelling inside the Lotus of
the Heart. I Bow to Shiva and Shakti Together.This is a Hindu mantra which describes the purity
and importance of Camphor. Now we shall be discussing about the importance of Camphor in
accordance to Health.
1. Camphor for skin problems:
If you suffer from itching and rashes, do this simple home remedy. Take a piece of edible
camphor and mix it with little amount of water. Wash the effected area with this homemade
camphor rinse. You will find the itching gradually reducing. But make sure not to use the
camphor on open wounds and cuts.
2. Camphor for hair loss & dandruff:
Camphor essential oil when added to our regular hair oil stimulates blood flow to the area and
promotes hair growth. However use this as a pre shampoo treatment as the smell of camphor will
be very strong if used as a leave in massage oil. This treatment also treats dandruff.
3. Camphor for cold in children:
This home remedy for treating chest congestion is very popular in India and it is very effective.
To make the remedy, take mustard or coconut oil and heat it along with little synthetic camphor.
When it is warm, rub it on the child’s chest and back to get good relief from chest congestion.
4. As a disinfectant, germicide and antiseptic:
Camphor oil is a wonderful disinfectant, insecticide as well as germicide. It may be included

with drinking water to sanitize it, especially throughout the summer as well as in rainy months
when there is a greater possibility of water becoming contaminated. An open bottle or even
container of camphor oil, or even burning a bit of cloth soaked in camphor oil, pushes away
insects as well as kills germs.
These were the benefits of Camphor. Now let us see how to use camphor directly as a medicine.
 When suffering from neck pain, apply balm which has the extract of camphor in it. It
gives relief in few minutes of massage itself.
 One having acne or seasonal skin infections can apply mustard oil with dissolved
camphor in it. Being germicidal, it is very useful.
 During summers, put some oil of camphor in bathing water and bath with it. You
will feel refreshed and it will also inhibit any kind of odor coming from the body.
 Camphor essential oil soothe the blood circulation.
In this way we saw how camphor can be so beneficial for health. Our ancestors has been using
camphor since from immemorial times. In Ayurveda too, camphor has been said as highly
beneficial thing. Try to utilize these things positively and make your life go easy and happily.
Take care and live well.
159
Other Incredible Uses and Benefits of Camphor You May Not Know About
Camphor, scientifically called cinnamomum camphor is a commonly available organic

compound obtained from an identically named Asian tree. It can provide a plethora of benefits
ranging from curing a stuffy nose, cough, insect bits, warts to getting a beautiful skin and
gorgeous crowing glory. It is taken advantage of during religious rituals too. The useful material
is generally present in nature stores as wax-like tablets or an oil. The nose-tingling combustible
solid possesses a strong, piquant menthol-like smell which is quite liked by most people.
Amazing Benefits and Uses of Camphor
What is camphor used for? Here is a sneak peek into the remarkable uses of camphor.
Camphor Health Benefits
Camphor has multiple health advantages. It can bring considerable relief in an array of health
issues. Some of the camphor medicinal uses can be:
1. Lessens Gastric Troubles
Improper eating habits or a diet high in processed foods can make people vulnerable to gastric
difficulties. Camphor can come to your rescue in the occurrence of such a dilemma.
How This Works
Camphor can act as a stimulant for boosting the functioning of the digestive system thereby
helping in easing intestinal gas and flatulence.
2. Relief From Pain
Camphor is present in numerous rub-on sprays and balms for minor burns, insect bites and
stings, haemorrhoids.
How This Works
It functions as a painkiller to extend respite from pain when used on the skin owing to its anti-
inflammatory abilities. Camphor oil is particularly useful for tackling back pain.
3. Aphrodisiac
It can play an important role in improving your sex life by enhancing your libido.
How This Works

Therapies which include camphor in acceptable concentration can aid in activating those portions
of the brain which stimulate sexual urges and desires. Camphor oil when applied externally can
treat erectile dysfunction.
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4. Anti-neuralgic
Camphor can assist in the painful instance of neuralgia wherein limbs go numb or pain due to
nerve damage or inflammation of blood vessels around the 9th cranial nerve.
How This Works
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Camphor oil can perform mild analgesic action to generate relief in the manifestation of
neuralgia due to its anti-inflammatory qualities. It can help contract the blood vessels and
diminish the pressure build-up surrounding the nerves.
5. Alleviates Cough
Most cold rubs and balms contain camphor as one of the essential ingredients.
How This Works
Camphor’s lingering powerful scent can be an effective decongestant. It can be rubbed on the
throat and chest to help lighten congestion of lungs and nasal tracts thus decreasing coughing
bouts.
6. The Remedy for Diarrhoea
It can make for an effectual treatment in case of diarrhoea.
How This Works
Camphor can pose as a stimulant for the normal working of the metabolism and intestinal system
thus preventing severe conditions like diarrhoea and gastroenteritis.
7. Healing for Arthritis
People suffering from conditions like arthritis, gout can gain from the use of camphor.
How This Works
Camphor oil can enhance blood circulation which may help reduce inflammation. Its soothing
aroma can foster relaxation which may aid in lessening acute pain and discomfort.
8. Antispasmodic
Cramps and spasms which may happen any time without any warning can cause extreme pain.
Camphor oil can be a wonderful therapy for such painful encounters.
How This Works
Regularly massaging with potent camphor oil can be a good technique to calm and soothe the
muscles. Its sedative properties can neutralise the pain sensations thus fetching relief.
9. Good for Asthma
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Camphor steam inhalation can work wonders for initiating breather in severe asthma.
How This Works
Consistent inhalation of camphor’s tangy odour can mostly mitigate respiratory complications
and particularly asthma.
10. Combats Chronic Anxiety
Camphor can deliver anaesthetic function by numbing sensory nerves thus minimising the
intensity of chronic anxiety and nervous disorders.
How This Works
There are some spiritual benefits of burning camphor. It can facilitate the relaxation of the mind
and body. Its sharp fragrance has a rejuvenating influence on the mind and can promote a decent
night’s sleep.
Skin Benefits of Camphor
Camphor can be magical for your looks. It may prove more efficient than all the costly cosmetics
put together. Some of the great skin benefits of camphor may include:
1. Respite From Skin Itching and Irritation
Camphor can be a brilliant solution for skin related issues like itching and irritation.
How This Works
Applying camphor paste on the affected part can lessen burning and itching sensations because
of its anti-inflammatory and cooling properties.
2. Cures Sore Skin
Many skin ointments and lotions have camphor for care and upkeep of the skin.
How This Works
Smearing camphor on sore skin and insect nibbles can instantly subdue the pain as it contains
antiseptic and soothing abilities.
3. Pacifies Burns
Camphor may not only prove successful in treating minor burns but can also help in dissolving
the burn scars.
How This Works
Simply mix a little camphor with some water to form a thin paste. Spread it on the burnt portion
to see camphor work its charm. Its cooling and calming properties will heal the skin along with
lowering the pain.
4. Remedies for Acne
You can eradicate stubborn acne by applying the miraculous camphor to get a blemish-free and
healthy skin.
How This Works
The components in camphor help in bringing down the skin redness and swelling thus arresting
the development and expansion of acne. Its anti-inflammatory qualities can thwart the skin’s
tendency to break into acne and pimples.
5. Corrects Eczema
Camphor can be an antidote for skin conditions like eczema and its related symptoms like itching
and inflammation.
How This Works
Camphor’s antiseptic and anti-inflammatory makings can stop eczema from flaring up and
curing skin irritation and tenderness.
6. Amends Nail Fungus
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The growth of fungus in toenails can be very painful and upsetting. Moreover, it has the
disposition to resurface.
How This Works
Camphor’s anti-fungal and antiseptic potential can be a panacea for nail fungus. Camphor can
both treat nail fungus and curtail the chances of its reappearance.
7. Rectifies Cracked Heels
Camphor can be a corrective answer for cracked heels. It can help in softening and maintaining
nourished heels.
How This Works
Just steep your feet in a mix of enough water and camphor followed by gently scrubbing them.
Camphor’s cooling and antiseptic talents can help restore skin’s moisture to avert the
development of cracks.
8. Fixes Skin Rashes
Camphor can be a potent resolution for skin rashes which arise because of excessive perspiration
and heat. Repeated use of camphor can make skin rashes vanish in no time!
How This Works
You can credit camphor’s anti-inflammatory abilities to cure skin rashes so fruitfully.
Camphor Uses for Hair
You can say goodbye to bad hair days by considering camphor oil to address all your hair woes.
Some of the camphor uses for hair are:
1. Promotes Stronger Hair
Camphor oil can be a boon for curbing hair fall.
How This Works
Applying camphor oil to the hair can strengthen the hair roots. Combining camphor oil
with yoghurt or egg can provide hair with much-required nutrients thereby encouraging hair
growth.
2. Advances Hair Texture
Hair tends to become lifeless and dull due to environmental reasons. Camphor oil can smoothen
and soften the hair along with controlling the damage.
How This Works
Camphor oil has elements that can improve hair texture thus leaving hair shiny and radiant.
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3. Fights Hair Loss
Camphor oil can be a curative means to reduce hair loss.
How This Works
Massaging the scalp with amazing camphor oil can limit the falling of hair.
4. Eliminates Bugs and Lice
Try camphor for your itchy scalp to get freedom from lice and bugs.
How This Works
Camphor oil works as an excellent disinfecting and cleaning agent killing lice and foiling
infestation.
Other Benefits of Kapur
Some other benefits of kapur can be:
 One of the benefits of burning camphor in the house may be that it can efficaciously keep
moths, cockroaches and other insects from invading your wardrobe.
 Camphor seeds can prove an ideal insecticide and germicide in preventing insects from
attacking the food grains.
 Camphor oil can be tapped for aromatherapy by combining it with essential oils like
lavender, basil.
 Camphor is at times included in sweets for it can keep ants at bay.
 It is also brought into use while making perfumes and fragrances.
Are There Any Side-effects of Using Camphor?
Camphor if employed in moderate measures is safe. Take care not to apply it on open wounds
and cracked skin as it can lead to poisoning. Be sure to inhale it in limited quantities to avoid any
toxic problems later on. Also, exercise caution in case of children and pregnant women.
Camphor has tremendous medical abilities to naturally and effectively handle several health
problems. However, some people may be allergic to camphor. It is always advisable to do a
patch test before putting it on the skin.
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TULSI Queen of Herbs
There are three varieties of tulsi found in India – Rama Tulsi, Krishna Tulsi, and Vana Tulsi. The
herb has been used for over 5000 years in treating various illnesses and falls under the mint
family. Besides being delectable in taste, it’s a powerhouse of nutrients loaded with antioxidants
and offers plenty of health benefits.
What are the Benefits of Tulsi?

If you’re wondering what a few fresh basil leaves can do for you every day, you’d be surprised.
Here’s a list of the health benefits of tulsi leaves.
1. Boosts Cardiovascular Health
Basil is known to help people with hypertension and high blood cholesterol by preventing the
formation of clots in your arteries. This lowers your risk of heart disease and there are various
studies that show that it does help.
2. Treats Respiratory Illnesses

Did you know that the humble tulsi is a natural remedy for sore throat and various respiratory
illnesses? Yes, just boil the leaves in water and drink up. You can gargle it too.
3. Lowers Cortisol Levels

The higher your cortisol levels are, the more stressed out you’ll be. Basil is known to bring your
cortisol levels down and make you feel relaxed. It’s essentially an adaptogen and is loaded
with antioxidants that calm you down. And it’s not just psychological stress that basil relieves, it
safeguards your body from physiological, metabolic, and chemical stress too.
4. Beats Cancer
Basil extracts are known to possess radioactive properties which help fight off tumour cells. The
eugenol in basil has been said to have the potential to beat different types of cancers according to
165
various studies by researchers. Besides being able to prevent cancer when taken long-term, the
leaves reduce tumorigenicity and are known to slow down or delay breast cancer development.
5. Soothes Indigestion
There’s a reason basil is popularly used in so many cuisines. It soothes your stomach and
relieves indigestion issues. If you’ve been facing constipation or bloating, just add half a
teaspoon of fresh basil leaves to your smoothies or meals and notice the difference.
6. Controls Blood Glucose Levels

Basil contains phytochemical compounds like saponins, triterpenes, and flavonoids, which
produce a hypoglycaemic effect. This makes it beneficial for treating type 2 diabetes. According
to studies, when people consumed this herb, their fasting blood glucose level and post-meal level
became lower than usual.
7. Improves Liver Function

Fresh basil leaves give you hepatoprotective benefits. They stimulate the production of the
Cytochrome P450 enzyme which helps with detoxification and removing metabolic wastes (and
toxic chemicals) from the body. Thus, tulsi prevents liver damage.
8. Helps with Weight Loss

A study revealed the usage of tulsi in helping support weight loss. This is because of its
cholesterol and blood glucose regulation effects, both of which end up influencing the BMI. In
the study, patients who were supplemented with 250 mg of holy basil noted a reduction in their
BMI and lipid profiles.
9. Prevents Hair Loss

Basil leaves pack a lot of nutrition and nourish your scalp. Besides supplying your hair follicles
with the required nutrients, the paste has hydration properties too and moisturizes your hair. This
eliminates itching and boosts blood circulation to the scalp, thus stimulating hair growth and
leading to strong and shiny hair. If you add coconut oil to basil leaves and massage your scalp
regularly, it’ll eliminate dandruff too.
10. Prevents Greying of Hair

The benefits of tulsi for skin and hair are evident. If you’re worried about your hair greying too
fast, here’s a natural remedy that works like a charm – take a few fresh basil leaves and mix it
with amla (Indian gooseberry) powder. Make the paste the night before and apply it in the
morning before you wash your hair for good results.
11. Improves Immunity

If your immunity is low, you’ll are more likely to catch a common cold, flu, and various other
infections or illnesses. During the cold or rainy days when you’re most likely to catch a fever,
boiling a few fresh basil leaves and consuming them is a good way to protect yourself. A strong
immune system also means that you’d be less likely to contract respiratory infections like
bronchitis and lung infections since it liquifies phlegm. The extracts of this herb have also been
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medicinally used over the years to heal wounds faster and treat any infections post medical
treatment and surgeries.
2. educes Inflammation
Pain in the joints, stiff knees, and longer recovery times after workouts are signs of inflammation
in the body. Basil leaves beat inflammation as they have a compound known as eucalyptol which
is popular for relieving inflammation. It boosts your blood circulation, stimulates the production
of fluids in the joints and lubricates them making it a natural analgesic.
13. Removes Plaque
Plaque build-up in the arteries is one of the biggest causes of coronary heart disease and
atherosclerosis. The antioxidant activity of basil leaves is known to dilate and contract your
blood vessels, thus removing the plaque and lowering your risk of such lifestyle
diseases. Research is still not conclusive in this regard and is still progressing currently.
14. A Natural Mouth Freshener
You’d be happy to know that basil leaves can remove oral plaque, according to studies
conducted by researchers. This is due to the leaves having antibacterial properties, thus
preventing the build-up of oral plaque. Unlike OTC antibacterial medications which come with
side effects, basil effectively removes plaque naturally with zero complications.
15. Improves Eye Health
Poor eye health is due to numerous problems like conjunctivitis, irritation in the eyes, infections
and inflammatory responses. Basil scavenges and protects the eyes from damage caused by free
radicals and oxidative stress. It prevents macular degeneration too and plays a role in the
treatment of cataracts and various vision disorders.
16. Good for Headaches

The use of tulsi in Ayurveda and other circles had been recognised centuries ago. The herb has
been used to treat headaches and migraines too. To reap its benefits, you just have to consume it
by boiling the leaves or by using the herbal powder in your meals and smoothies.
17. Improves Gut Health
The nutrients in basil feed the good bacteria in your gut, giving you better abdominal health.
Good abdominal health means you won’t be prone to stomach aches, flatulence, and
constipation. It’ll get rid of the gassiness too.
18. Gets Rid of Acne
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Basil leaves are known to unclog the pores in your skin and hydrate them. They get rid of the
dirt, grime, and flush out the toxins from your skin, thus cleansing and revitalizing your face.
The result is no more acne and your face glows, giving you that flawless look you’ve always
wanted. You can make a powder of tulsi leaves and leave it on for a few minutes every day.
Adding turmeric and lime juice to the powder and rinsing with cold water makes it more
effective too.
19. Protects You From Insect Bites

Fresh basil leaves protect you from stings and bites from bugs and other insects. Just chewing on
these leaves and applying on the bitten areas helps reduce the pain and extracts the poison
injected. In addition to insect bites, tulsi leaves can treat skin infections too which are caused by
bacteria like B. anthracis and E. coli. Making a blend of grounded basil leaves with lime juice is
known to help ringworm too.
20. Helps Anti-Aging
Basil leaves pack a lot of antioxidants which carry anti-ageing benefits. Eating basil leaves raw
or using them in salads, smoothies, or using them in any dish can help you get its anti-aging
benefits. Plus, the leaves have anti-microbial properties too which means your skin looks young
and stays that way for a longer time too.
How to Use Basil in Cooking?
You can use fresh organic basil leaves in cooking in the following ways:
 You can use it as a garnish for dishes.
 You can add it to vegetable soup to ensure your child gets its benefits.
 Puree fresh basil leaves, olive oil and lemon to add to salmon as a sauce.
 Use it as a topping on pizzas.
How to Consume Tulsi Leaves on a Daily Basis?

You can consume fresh tulsi or holy basil leaves every day by boiling two to three of them early
in the morning. Swallow the leaves after boiling by making a herbal tea out of them. If you’re
eating basil raw, make sure it’s organic and chew them well. If you don’t want to chew or drink,
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your third option is to use a powdered version of this herb which is known to be more
nutritionally dense too.
FAQs
Our readers asked us a bunch of questions last time. We’re answering them now below and
debunking some of the myths and misconceptions about this herb. Yes, the benefits are true but
there’s more to them as well.
1. Are There Any Side Effects of Basil Leaves?
Basil is okay when eaten directly in the form of leaves. However, it does pose some side effects
when taken in the form of supplements.
 Basil supplements may lead to low blood sugar levels when taken in larger doses.
 Some supplements contain a chemical known as estragole which is known to cause liver
cancer.
 Besides supplements, taking too much basil oil is known to slow down blood clotting and
cause more bleeding instead.
2. How Can I Store Tulsi Leaves?
Storing tulsi leaves for later use is easy. Here’s a simple way to do that:
 Pluck the leaves and wash them to get rid of the dust and dirt.
 Sun-dry them (you don’t have to keep them in shade necessarily).
 Wipe with a clean cloth and wait a week or so.
 After they get dehydrated, just store the leaves in an airtight container for later use.
3. Is Basil Water Good for My Health?
Yes, basil water is good for you. It contains a lot of antioxidants and delivers anti-inflammatory
and anti-bacterial benefits too. When you infuse water with lime juice and fresh basil leaves, you
get your daily dose of Vitamin C and give a boost to absorption of other nutrients too.
4. Can Tulsi Be Taken With Milk?
Yes, Tulsi can be taken with milk and works wonders. Take a few fresh basil leaves and boil
them in a pan with milk. Drain this blend to a cup and drink early in the mornings on an empty
stomach.
5. Should I Chew Tulsi or Gulp It Down?
If you’re eating the leaves raw, you should chew them. If you boil them, just gulp them down.
Don’t gulp down the leaves if you’re planning to eat them raw though.
6. Can I Give Tulsi Water to My Infant?
Yes, you can give tulsi water to your infant but only after the first six months. Talk to your
doctor for more information about this.
7. Is Tulsi Safe to Consume During Pregnancy?
No, tulsi is not safe to take during pregnancy. This is because the herb contains a compound
known as estragol which is known to cause uterine contractions. This could lead to premature
birth and cause other complications.
Tulsi (holy basil) is indeed a wonder herb with numerous health benefits when taken in
moderation every day. Give it a try and watch how your life changes for the better steadily.
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Wonderful Benefits and Uses of Lemon (Nimbu) for Your Family
Lemon has been used since ages for salad dressings, smoothies, juices, and even herbal remedies.
Today, we’ll be delving into the goodness of lemons, what benefits they bring you and some of
its uses and applications.
Nutrition Value of Lemon
Here’s what a lemon brings you, in terms of nutrition content.
Nutrient Amount (in one lemon)
Calories 17 kcal
Protein 0.64g
Fat 0.17g
Carbs 5.41g
Calcium 15mg
Iron 0.5mg
Magnesium 7mg
Phosphorus 13mg
Potassium 116mg
Sodium 2mg
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Zinc 0.05mg
Folate 9mcg
Vitamin A 1mg
Surprising Health Benefits of Lemon
Here are some of the following health benefits and medicinal uses of lemon for the human body.
1. Improves Cardiovascular Health
Lemons pack a lot of Vitamin C and research has shown that fruits and vegetables high in this
vitamin lower your risk of heart disease. When you drink lemon water on an empty stomach in
the morning and go out for a walk, you effectively improve your heart health and reduce any
inflammation in your body.
2. Helps Break Down Body Fat and Lose Weight
Polyphenols are compounds found in lemons that help you break down fats and lower weight. In
a study, subjects were given lemon juice, maple syrup and organic palm syrup for 7 days.
The benefits of lemon for weight loss was observed.
3. Dissolves Kidney Stones
A study by the National Kidney Foundation has revealed that the citrate in lemons is effective in
preventing kidney stones from forming in the body. Bigger stones get dissolved into smaller ones
that are let out through the urine easily.
4. Boosts Iron Absorption

Lemon is known to boost iron absorption when you pair vegetables and other foods with it. Iron
absorption is not a problem for those who eat animal meats since meat is rich in this nutrient but
if you’re vegan, try adding some lemon juice to your diet as it helps prevent anaemia.
5. May Help Beat Cancer
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According to many studies like this one and that, the flavonoids found in lemons are shown to
reduce the risk of cancers like pancreatic cancer and stomach cancer. A research study revealed
that the compound D-limonene which is present in lemons provides anticancer benefits.
6. Improves Your Digestion
Lemon juice is known to give your digestive system a boost when you take it the first thing in
the morning. It serves as a natural laxative, prevents constipation, and makes your bowel
movements more regular. Also, it purges toxins from your body which is a definite plus.
7. Eliminates Bad Breath
Got bad breath? Try drinking a glass of lemon juice in the morning and watch it disapper. Lemon
juice has antibacterial properties too and prevents a dry mouth by hydrating you well.
8. Boosts Metabolism
If you’re struggling to lose weight, you’ll be happy to know that drinking lemon juice is an
effective way to boost your metabolism. A higher metabolic rate means you burn more calories,
stay in fat-burning mode longer, and enjoy the benefits of body toning more easily.
9. Cleanses the Liver
Your liver is a vital organ in the body responsible for transporting wastes, breaking down fats,
and different crucial bodily functions. A clean liver is a sign of good health and lemon juice is
known to help detox the liver.
10. Fights Inflammation

Lemon juice is known to have good anti-inflammatory properties. It’ll help you heal from
respiratory tract infections and a sore throat too.
11. Boosts Energy Levels
Lemon juice is low in calories and a great way to boost your energy levels in the morning. It’s a
powerhouse of nutrients like magnesium, phosphorus, riboflavin, folate, and calcium – all of
which are essential for great overall health and a younger you.
12. Boosts Immunity
Lemon juice is known to boost immunity. A higher immunity translates to fewer chances of
catching a common cold, flu, and various infections. Your body recovers faster and is able to
protect itself from diseases a lot better.
13. Balances pH Levels
Cancer and various illnesses thrive when your body is acidic but lemon juice is known to alkalize
your body instead. It pushes your body to pH levels of roughly 7.4 which is exactly what you
need to stay healthy and cancer-proof.
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14. Improves Production of Stomach Acid
Your gut health translates to how well you absorb nutrition from the supplements and foods you
eat. Lemon juice fights off the bad bacteria present in your gut and boosts the production of
stomach acid which is what you need for effective digestion and assimilation of nutrients.
15. Beats Asthma
Lemon juice or whole lemons supply your body with a lot of antioxidants. These compounds are
known to fight against oxidative stress, thus making your lungs function better by producing
allergens. This means you don’t suffer from asthma and your breathing clears up.
16. Relieves Anxiety

Lemon balm has been used since ages to relieve anxiety, de-stress, and ease tension or
nervousness. This ends up boosting your focus and alertness, thus improving your productivity in
daily life.
17. Curbs Appetite
You may find this odd but despite the fact that lemon juice is low in calories, it’ll leave you
fuller when taken after meals. If you’re suffering from sugar withdrawal or junk food cravings,
reach out for that fresh glass of lemon juice next time.
18. Regulates Blood Pressure

Regular intake of lemon juice is known to regulate blood pressure levels in the body, thus
lowering your risk of stroke and heart disease effectively.
19. Lowers Cholesterol
Lemon juice is a popular natural remedy for lowering your triglycerides and HDL “bad
cholesterol” levels. Now you know.
20. Natural Teeth Whitener

Lemon juice and baking soda, when combined and used for brushing the teeth are known to
whiten them. It’s a natural teeth whitener that works.
21. Gives You Protein
The protein content in lemons soothes your Central Nervous System, regulates free radicals in
the body, and promotes red blood cell formation too.
22. A Natural Diuretic
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One of the best benefits of lemon for health is that it is a natural diuretic that improves the
functions of your renal system. It flushes out toxins and metabolic wastes from your internal
organs, keeping you protected from rheumatoid arthritis too.
23. Has Antibacterial Properties
The antibacterial properties in lemon juice are known to help fight against bacterial infections,
fever, cough, common cold, and throat infections too.
24. Promotes Restful Sleep

When you combine lemon juice with herbs like valerian, and chamomile, it is known to promote
restful sleep and is a natural cure for insomnia.
25. Relieves Pain
Since lemon juice has anti-inflammatory benefits, your blood vessels relax and tension leaves
you quicker. This relieves pain and helps with your recovery after exercise or if you’re in rehab.
Benefits of Lemon for Skin

Here are a couple of benefits and uses of lemon for the skin.
1. Makes You Look Younger
All that Vitamin C content in lemon juice coupled with the powerhouse of nutrients cleanses
your pores, flushes toxins from your skin from, and slows down the ageing process. That’s good
news for you.
2. Prevents Cracked Lips

Lemon juice hydrates and nourishes your lips too besides your skin. Drinking it regularly will
improve the way your lips look and make it more supple.
3. Gives a Glow to Your Skin
Since lemon detoxifies your body and removes toxins from your internal organs, your outward
appearance or your skin quality improves. This leads to a natural glow or radiance.
4. Gets Rid of Acne

As lemon juice cleanses your pores and gets rid of the dirt and excess oils, your face gets cured
from acne.
5. Removes Dark Spots
If you’ve got any dark spots below your elbow or on your knees, you’ll be glad to know that
lemon juice gets rid of them too.
6. Moisturizes Your Skin

Does your skin look wrinkly or worn out lately? Try washing your face with lemon juice and
you’ll be surprised how it gets moisturized and looks fresh in just a few minutes.
7. Reduces Fine Lines and Wrinkles
Yes, the Vitamin C content in lemons gives your skin a nutrition boost, thus reducing fine lines,
wrinkles, and preventing saggy skin.
8. May Help with Stretch Marks

If you’ve got stretch marks on your body, you’d be surprised to know that rubbing lemons and
soaking these spots with the juice for 5 to 10 minutes ends up lightening them a lot.
9. Reduces Acne Scars
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If you’ve had scarring from acne in the past, you’d find that applying some lemon juice to those
areas will remove them. Drink lemon juice in the morning on an empty stomach and they will
fade away faster.
10. Removes Blemishes

Yes, one of the advantages of lemon for your skin is that it removes blemishes.
11. Gives You An Even Skin Tone
Besides cleansing your skin, one of the benefits of lemon on the face is that it gives you an even
skin tone.
12. Promotes Skin Elasticity

If you’ve got loose or saggy skin, drinking lemon juice every day, or applying it and rinsing
afterwards will help restore skin elasticity.
13. Natural Face Pack
One of the uses of lemon for the face is that it can be used as a natural face pack daily by mixing
it with olive or avocado oil.
14. Prevents Dry Skin

If your skin looks cracked or dry, the hydrating nutrients in lemon juice will help eliminate that.
15. Exfoliates Your Skin
It removes dead cell layers from your skin, peeling them out and giving you that flawless look
you’ve always wanted.
Benefits of Lemon for Hair

The following are the benefits and uses of lemon for hair below.
1. Strengthens Hair Follicles
Lemon juice is known to strengthen hair follicles and stimulate their growth. This leads to strong
and shiny hair in the long run.
2. Beats Dandruff
Lemon juice is rich in antioxidants which boost scalp health. This helps eliminate dandruff and
clear out any dead skin cells.
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3. No More Oily Hair
If you’ve got excess oil in your hair, applying some lemon juice on your scalp will help fix the
issue over the days.
4. Boosts Collagen Production

Collagen is the key component required for stimulating hair growth and preventing hair loss.
Lemon juice is rich in Vitamin C which is known to boost collagen production.
5. Regrows Dormant Hair Follicles
If you’ve got any dormant hair follicles lying around on your scalp, lemon juice will help them
regrow by supplying them with essential nutrients.
Other Uses of Lemon
Besides bringing you a host of health benefits, lemon juice is also used in the following ways.
1. Eliminates Bad Odour
Yes, spraying a bit of lemon juice on your kitchen sink will help remove bad odour.
2. Natural Household Cleaner
Forget your chemical detergents. Lemon juice is a natural household cleaner and can be used as a
natural citrus wipe for cleaning the kitchen, refrigerator, and bathroom areas.
3. Works As a Laundry Detergent
You don’t need to buy laundry detergents when you’ve got lemon juice to help you out. You can
remove stains from your clothes by soaking them with some lemon juice and baking soda mixed
in a 50:50 ratio.
4. Removes Grease from Dishes
Lemon juice can be used to remove grease and stains from your dirty dishes too.
5. Natural Ant Repellent
Are ants coming into your house? Spray a bit of lemon juice on the outside and inside to keep
them from entering your home.
FAQs
Here are some frequently asked questions about drinking lemon juice and its uses.
1. Are There Any Health Benefits of Lemon for Babies?
Yes. Lemon juice protects babies from scurvy, fights against mouth ulcers, and lets them meet
their RDA for Vitamin C which boosts immunity.
2. How Does Lemon Help in a Woman’s Menstrual Cycle?
Lemon juice helps regulate menstrual cycles in women and prevents complications associated
with periods too.
3. Is Lemon Beneficial during Pregnancy?
Yes, but only in moderation. Too much lemon juice during pregnancy will rapidly detoxify your
internal organs which is not what you want.
4. What Are the Benefits of Lemon for Diabetic Patients?
The high soluble fibre in lemon is known to be helpful in regulating blood glucose levels,
therefore aiding Type 2 diabetic patients. Plus, lemons have a low glycemic index.
Now that you know about the benefits and uses of the humble and mighty lemon, it’s time to
stock up this superfood in your kitchen. Enjoy!
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Health Benefits
Tulsi (Ocimum sanctum), also known as holy basil, is a medicinal herb used in Ayurveda, a form
of alternative medicine that originated in India. Closely related to culinary basil, tulsi is native to
India and Southeast Asia.
Tulsi is considered an adaptogenic herb. Adaptogens are plants that help to adapt the body to
stress and boost energy. Tulsi contains a number of beneficial compounds including:
 Eugenol: a terpene with pain-relieving properties, also found in clove oil
 Ursolic and rosmarinic acid: compounds with antioxidant, anti-inflammatory, and anti-
aging properties
 Apigenin: a flavonoid that helps the body removes waste at the cellular level
 Lutein: an antioxidant carotenoid important for eye health
 Ocimumosides A and B: compounds that reduce stress and balances the
neurotransmitters serotonin and dopamine
In alternative medicine, tulsi is typically used for anxiety, stress, and fatigue, and may be used in
herbal formulations to help treat asthma, bronchitis, colds, and the flu.
To date, very few studies have looked at tulsi's effects on human health. However, preliminary
research suggests that the herb may offer certain benefits:
Anxiety
As an adaptogen, research suggests Tulsi may relieve anxiety and improve moods. Several
animal and laboratory have shown its effectiveness, but few clinical trials have been done.
In a 2008 study of 35 adults with generalized anxiety disorder, researchers found that taking tulsi
in capsule form twice daily for 60 days significantly reduced levels of anxiety. Subjects also
reported feeling lower levels of stress and depression.
A 2015 placebo-controlled trial of healthy adults found Tulsi may ease stress and also improve
cognitive functions like reaction time.
High Cholesterol
Tulsi may help keep cholesterol in check, according to a 2006 study on rabbits. Although the
study showed that tulsi had significant cholesterol-lowering and antioxidant effects, results also
found the herb had no effect on diabetes. An earlier study, however, found tulsi lowered blood
sugar in rats.
Metabolic Syndrome
A 2017 literature review published in the journal Evidence-Based Complementary and
Alternative Medicine found tulsi shows promise in preventing a treating lifestyle-related chronic
diseases, including diabetes, metabolic syndrome, and psychological stress.
The review of 24 studies that reported on the therapeutic effects of tulsi on metabolic disorders,
cardiovascular disease, immunity, and neurocognition found favorable clinical outcomes without
any significant side effects. The researchers note, however, that more studies are needed to
clarify the beneficial dosage for different populations.
Mercury Poisoning
A 2002 study on mice suggests that treatment with tulsi may provide protection against mercury-
induced toxicity, which known to damage the central nervous system, endocrine system, kidneys,
and other organs.
Possible Side Effects
Like other supplements, little is known about the safety of long-term or regular use of tulsi due to
a lack of research.
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Tulsi may lower blood sugar and should be used with caution in people who have diabetes and
are on blood-sugar-lowering medication.
Women who are pregnant or trying to get pregnant should not take tulsi as it may affect
reproductive capacity, possibly due to its ursolic acid content. Tulsi may increase testosterone
levels.
Tulsi contains eugenol, a substance also found in the essential oil of cloves and balsam of Peru.
While small amounts of eugenol may actually prevent toxin-induced damage to the liver, in
greater amounts eugenol may cause liver damage, nausea, diarrhea, rapid heartbeat, or
convulsions.
Keep in mind that not all supplements have been tested for safety and dietary supplements are
largely unregulated. In some cases, the product may deliver doses that differ from the specified
amount for each herb. In other cases, the product may be contaminated with other substances
such as metals.
If you choose to use this supplement, look for a product with a seal of approval from a third-
party organization that provides quality testing, such as U.S. Pharmacopeia, ConsumerLab.com,
and NSF International. A seal of approval from one of these organizations does not guarantee the
product's safety or effectiveness, but it does provide assurance that the product was properly
manufactured, contains the ingredients listed on the label, and does not contain harmful levels of
contaminants.
Also, the safety of supplements in pregnant women, nursing mothers, children, and those with
medical conditions or who are taking medications has not been established.
Selection, Preparation, and Storage
Tulsi is available in capsules, tinctures, powders, and as an herbal tea, and is sold in health-food
stores and online. Also called holy basil, look for its scientific name (Ocimum sanctum) on the
ingredients list.
Tulsi is often sold in combination with other herbs and spices and can be found in herbal tea
blends promoting stress relief and energy. The herb itself is caffeine-free, however, it may be
combined with other tea leaves that contain caffeine. If you are watching your caffeine intake,
check the label to be sure it is free of caffeine.
Supplements are not regulated by the U.S. Food and Drug Administration. To ensure you are
purchasing a quality product look for a trusted independent, third-party seal on the label, such as
U.S. Pharmacopeia, NSF International, or ConsumerLab.
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HALDI or CURCUMMIN
For centuries, Curcuma longa (turmeric) was used as a spice in Asian cuisine and as a medicinal
herb for treatment of inflammation, pain, wound healing, and digestive disorders, to name a few.
Considerable preclinical research found that turmeric and its bioactive curcuminoid polyphenols
can affect a variety of chronic conditions. Poor oral bioavailability of these curcuminoids
hindered human trials investigating the efficacy of oral turmeric and its curcuminoids in treating
various diseases and disorders. However, with the development of absorption-enhanced
curcuminoid formulations in the past decade, dozens of clinical studies were conducted
examining this spice's actions toward inflammatory conditions and glucose/lipid dysregulation.
This narrative review of human trials addresses the scientific evidence for potential health
benefits of turmeric and its curcuminoids in the treatment of arthritis, diabetes, and the metabolic
syndrome and discusses recommendations for future research. 1
Turmeric, a spice that has long been recognized for its medicinal properties, has received interest
from both the medical/scientific world and from culinary enthusiasts, as it is the major source of
the polyphenol curcumin. It aids in the management of oxidative and inflammatory conditions,
metabolic syndrome, arthritis, anxiety, and hyperlipidemia. It may also help in the management
of exercise-induced inflammation and muscle soreness, thus enhancing recovery and
performance in active people. In addition, a relatively low dose of the complex can provide
health benefits for people that do not have diagnosed health conditions. Most of these benefits
can be attributed to its antioxidant and anti-inflammatory effects. Ingesting curcumin by itself
does not lead to the associated health benefits due to its poor bioavailability, which appears to be
primarily due to poor absorption, rapid metabolism, and rapid elimination. There are several
components that can increase bioavailability. For example, piperine is the major active
component of black pepper and, when combined in a complex with curcumin, has been shown to
increase bioavailability by 2000%. Curcumin combined with enhancing agents provides multiple
health benefits.2
11https://journals.lww.com/nutritiontodayonline/fulltext/2020/01000/turmeric__potential_health_benefits.9.aspx
2. Curcumin: A Review of Its’ Effects on Human Health,Susan J. Hewlings1 and Douglas S. Kalman
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5664031/
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BENEFITS
10 Proven Health Benefits of Turmeric and Curcumin
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we may earn a small commission. Here’s our process.
Turmeric may be the most effective nutritional supplement in existence.
Many high-quality studies show that it has major benefits for your body and brain.
Here are the top 10 evidence-based health benefits of turmeric.
1. Turmeric Contains Bioactive Compounds With Powerful Medicinal Properties
Turmeric is the spice that gives curry its yellow color.

It has been used in India for thousands of years as a spice and medicinal herb.
Recently, science has started to back up what Indians have known for a long time — it really
does contain compounds with medicinal properties
These compounds are called curcuminoids, the most important of which is curcumin.
Curcumin is the main active ingredient in turmeric. It has powerful anti-inflammatory effects and
is a very strong antioxidant.
However, the curcumin content of turmeric is not that high. It’s around 3%, by weight).
Most of the studies on this herb are using turmeric extracts that contain mostly curcumin itself,
with dosages usually exceeding 1 gram per day.
It would be very difficult to reach these levels just using the turmeric spice in your foods.
Therefore, if you want to experience the full effects, you need to take a supplement that contains
significant amounts of curcumin.
Unfortunately, curcumin is poorly absorbed into the bloodstream. It helps to consume black
pepper with it, which contains piperine, a natural substance that enhances the absorption of
curcumin by 2,000% .
The best curcumin supplements contain piperine, substantially increasing their effectiveness.
Curcumin is also fat soluble, so it may be a good idea to take it with a fatty meal.Turmeric
contains curcumin, a substance with powerful anti-inflammatory and antioxidant properties.
Most studies used turmeric extracts that are standardized to include large amounts of curcumin.
2. Curcumin Is a Natural Anti-Inflammatory Compound
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Inflammation is incredibly important.
It helps your body fight foreign invaders and also has a role in repairing damage.
Without inflammation, pathogens like bacteria could easily take over your body and kill you.
Although acute, short-term inflammation is beneficial, it can become a major problem when it
becomes chronic and inappropriately attacks your body’s own tissues.
Scientists now believe that chronic, low-level inflammation plays a major role in almost every
chronic, Western disease. This includes heart disease, cancer, metabolic syndrome, Alzheimer’s
and various degenerative conditions.
Therefore, anything that can help fight chronic inflammation is of potential importance in
preventing and even treating these diseases.
Curcumin is strongly anti-inflammatory. In fact, it’s so powerful that it matches the
effectiveness of some anti-inflammatory drugs, without the side effects. It blocks NF-kB, a
molecule that travels into the nuclei of your cells and turns on genes related to inflammation.
NF-kB is believed to play a major role in many chronic diseases. Without getting into the details
(inflammation is extremely complicated), the key takeaway is that curcumin is a bioactive
substance that fights inflammation at the molecular level . In short Chronic inflammation
contributes to many common Western diseases. Curcumin can suppress many molecules known
to play major roles in inflammation.
3. Turmeric Dramatically Increases the Antioxidant Capacity of the Body

Oxidative damage is believed to be one of the mechanisms behind aging and many diseases.
It involves free radicals, highly reactive molecules with unpaired electrons.
Free radicals tend to react with important organic substances, such as fatty acids, proteins or
DNA.
The main reason antioxidants are so beneficial is that they protect your body from free radicals.
Curcumin is a potent antioxidant that can neutralize free radicals due to its chemical structure
In addition, curcumin boosts the activity of your body’s own antioxidant enzymes In that way,
curcumin delivers a one-two punch against free radicals. It blocks them directly, then stimulates
your body’s own antioxidant defenses. So , Curcumin has powerful antioxidant effects. It
neutralizes free radicals on its own but also stimulates your body’s own antioxidant enzymes.
4. Curcumin Boosts Brain-Derived Neurotrophic Factor, Linked to Improved Brain

Function and a Lower Risk of Brain Diseases
Back in the day, it was believed that neurons weren’t able to divide and multiply after early
childhood.
However, it’s now known that this does happen.
Neurons are capable of forming new connections, but in certain areas of the brain they can also
multiply and increase in number.
One of the main drivers of this process is brain-derived neurotrophic factor (BDNF), which is a
type of growth hormone that functions in your Brain.
Many common brain disorders have been linked to decreased levels of this hormone, including
depression and Alzheimer’s disease.
Interestingly, curcumin can increase brain levels of BDNF .
By doing this, it may be effective in delaying or even reversing many brain diseases and age-
related decreases in brain function. It may also improve memory and make you smarter, which
seems logical given its effects on BDNF levels. However, controlled studies in people are needed
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to confirm this . Curcumin boosts levels of the brain hormone BDNF, which increases the
growth of new neurons and fights various degenerative processes in your brain.
5. Curcumin Should Lower Your Risk of Heart Disease

Heart disease is the number 1 cause of death in the world. Researchers have studied it for many
decades and learned a lot about why it happens.
Unsurprisingly, heart disease is incredibly complicated and various things contribute to it.
Curcumin may help reverse many steps in the heart disease process.Thus the main benefit of
curcumin when it comes to heart disease is improving the function of the endothelium, which is
the lining of your blood vessels.
It’s well known that endothelial dysfunction is a major driver of heart disease and involves an
inability of your endothelium to regulate blood pressure, blood clotting and various other factors
Several studies suggest that curcumin leads to improvements in endothelial function. One study
found that it’s as effective as exercise while another shows that it works as well as the drug
Atorvastatin .In addition, curcumin reduces inflammation and oxidation (as discussed above),
which play a role in heart disease as well.
One study randomly assigned 121 people, who were undergoing coronary artery bypass surgery,
either a placebo or 4 grams of curcumin per day, a few days before and after the surgery.
The curcumin group had a 65% decreased risk of experiencing a heart attack in the hospital
Curcumin has beneficial effects on several factors known to play a role in heart disease. It
improves the function of the endothelium and is a potent anti-inflammatory agent and
antioxidant.
6. Turmeric Can Help Prevent (And Perhaps Even Treat) Cancer

Cancer is a terrible disease, characterized by uncontrolled cell growth.
There are many different forms of cancer, which still have several things in common. Some of
them appear to be affected by curcumin supplements .
Curcumin has been studied as a beneficial herb in cancer treatment and been found to affect
cancer growth, development and spread at the molecular level .
Studies have shown that it can contribute to the death of cancerous cells and reduce angiogenesis
(growth of new blood vessels in tumors) and metastasis (spread of cancer) .
Multiple studies indicate that curcumin can reduce the growth of cancerous cells in the
laboratory and inhibit the growth of tumors in test animals .
Whether high-dose curcumin (preferably with an absorption enhancer like piperine) can help
treat cancer in humans has yet to be studied properly.
However, there is evidence that it may prevent cancer from occurring in the first place,
especially cancers of the digestive system like colorectal cancer.
In a 30-day study in 44 men with lesions in the colon that sometimes turn cancerous, 4 grams of
curcumin per day reduced the number of lesions by 40% .
Maybe curcumin will be used along with conventional cancer treatment one day. It’s too early to
say for sure, but it looks promising and is being intensively studied.
Curcumin leads to several changes on the molecular level that may help prevent and perhaps
even treat cancer.
7. Curcumin May Be Useful in Preventing and Treating Alzheimer’s Disease
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Alzheimer’s disease is the most common neurodegenerative disease in the world and a leading
cause of dementia.
Unfortunately, no good treatment is available for Alzheimer’s yet.
Therefore, preventing it from occurring in the first place is of utmost importance.
There may be good news on the horizon because curcumin has been shown to cross the blood-
brain .
It’s known that inflammation and oxidative damage play a role in Alzheimer’s disease, and
curcumin has beneficial effects on both.
In addition, a key feature of Alzheimer’s disease is a buildup of protein tangles called amyloid
plaques. Studies show that curcumin can help clear these plaques.The curcumin can really slow
down or even reverse the progression of Alzheimer’s disease in people is currently unknown and
needs to be studied properly.Thus, Curcumin can cross the blood-brain barrier and has been
shown to lead to various improvements in the pathological process of Alzheimer’s disease.
8. Arthritis Patients Respond Very Well to Curcumin Supplements

Arthritis is a common problem in Western countries.
There are several different types, most of which involve inflammation in the joints.
Given that curcumin is a potent anti-inflammatory compound, it makes sense that it may help
with arthritis.
Several studies show this to be true.
In a study in people with rheumatoid arthritis, curcumin was even more effective than an anti-
inflammatory drug .
Many other studies have looked at the effects of curcumin on arthritis and noted improvements
in various symptoms.
Arthritis is a common disorder characterized by joint inflammation. Many studies show that
curcumin can help treat symptoms of arthritis and is in some cases more effective than anti-
inflammatory drugs.
9. Studies Show That Curcumin Has Incredible Benefits Against Depression
Curcumin has shown some promise in treating depression.
In a controlled trial, 60 people with depression were randomized into three .One group took
Prozac, another group one gram of curcumin and the third group both Prozac and curcumin.
After 6 weeks, curcumin had led to improvements that were similar to Prozac. The group that
took both Prozac and curcumin fared best.
According to this small study, curcumin is as effective as an antidepressant.
Depression is also linked to reduced levels of brain-derived neurotrophic factor (BDNF) and a
shrinking hippocampus, a brain area with a role in learning and memory.
Curcumin boosts BDNF levels, potentially reversing some of these changes (46).
There is also some evidence that curcumin can boost the brain neurotransmitters serotonin
and dopamine .A study in 60 people with depression showed that curcumin was as effective as
Prozac in alleviating symptoms of the condition.
10. Curcumin May Help Delay Aging and Fight Age-Related Chronic Diseases
If curcumin can really help prevent heart disease, cancer and Alzheimer’s, it would have obvious
benefits for longevity.
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For this reason, curcumin has become very popular as an anti-aging supplement .But given that
oxidation and inflammation are believed to play a role in aging, curcumin may have effects that
go way beyond just preventing disease.
SUMMARY
Due to its many positive health effects, such as the potential to prevent heart disease,
Alzheimer’s and cancer, curcumin may aid longevity.
The Bottom Line
Turmeric and especially its most active compound curcumin have many scientifically-proven
health benefits, such as the potential to prevent heart disease, Alzheimer’s and cancer.
It’s a potent anti-inflammatory and antioxidant and may also help improve symptoms of
depression and arthritis.
If you want to buy a turmeric/curcumin supplement, there is an excellent selection on
Amazon with thousands of great customer reviews.
It’s recommended to find a product with BioPerine (the trademarked name for piperine), which
is the substance that enhances curcumin absorption by 2,000%.
Without this substance, most of the curcumin just passes through your digestive tract.
A L S O
1. Turmeric Provides Relief from Arthritic Pain

Turmeric's anti-inflammatory properties have been instrumental in
treating osteoarthritis and rheumatoid arthritis. The antioxidant also destroys the free radicals in
the body that damage the cells. Anybody suffering from the condition should consume the spice
on a daily basis to relieve themselves of mild joint pains and inflammation, though it should be
understood that it does not stand as a substitute for medication.
2. Turmeric Is Good For Your Brain

There is another power compound present in turmeric that has not been studied as much as
curcumin - aromatic turmerone or ar-turmerone. Research has found that this compound
promotes repair in the stem cells of the brain - the same stem cells that can help in the recovery
from neurodegenerative diseases like stroke and Alzheimer's. Studies also suggest that curcumin
may help to improve memory in Alzheimer's patients.
3. Turmeric Aids In Digestion

When consumed raw while suffering from a digestive problem, turmeric can help manage the
condition. The major components of the spice stimulate the gallbladder to produce bile, instantly
making the digestive system more efficient. It is also known to reduce symptoms
of bloating and gas.
(Also Read: A secret ingredient that Turmeric is Incomplete without)
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4. Turmeric Has Healing Properties
Remember how turmeric used to be every grandmother's pet suggestion to treat any cut, burn
or infection? Its natural antiseptic and anti-bacterial properties make it an effective disinfectant.
The powder can be sprinkled on the affected area to help it heal faster. Instead of turning to a
pill, the next time you experience an upset stomach or heartburn, try this super spice instead.
5. Turmeric & Diabetes

The anti-inflammatory and antioxidant properties of curcumin have been found to delay the
onset of Type 2 Diabetes in people with pre-diabetes. It further helps moderate insulin levels and
boosts the effect of medications that treat diabetes. However, it is important to consult a health
professional before combining it with strong medication.
6. Turmeric Helps Boost Immunity

Lipopolysaccharide - a substance in turmeric with anti-bacterial, anti-viral and anti-fungal agents
helps stimulate the human immune system. Take a teaspoon of the spice powder in a glass of
warm milk daily and you'll see it work wonders as it reduces your chances of catching a flu.
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7. Turmeric Helps Your Liver Detox
Turmeric is known to increase the production of the vital enzymes that detoxify our blood in the
liver by breaking down and reducing the toxins. By improving blood circulation too, turmeric is
instrumental in promoting good liver health.
How to store Turmeric: Important Tips

Fresh, unpeeled turmeric should be placed in a plastic, airtight bag in the refrigerator, where it
will stay fresh for about two to three weeks. You can also chop it into multiple one-time use
units and freeze them for up to two months, making sure it is properly packed to ensure that it
doesn't dry out. If you are buying turmeric powder, make sure it is of pure organic variety and
store it well in an airtight container.
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How To Use Turmeric: Simple Ways
Indian kitchens have already discovered countless uses for turmeric in their dishes. Considering
the number of health benefits it has to offer, this powerful spice can be added to a variety of
dishes in order to keep improving the quality of our lives. Add turmeric powder to curries,
smoothies, warm milk, salads, stir fried dishes and in just about any other way you feel like.
While there are turmeric supplements also available in the ill form, raw turmeric is considered to
be the most effective.
CHANDAN or Sandlewood
Chandan, Sanskrit name for Indian sandalwood (Santalum album). Sandalwood is a class
of woods from trees in the genus Santalum. The woods are heavy, yellow, and fine-grained, and,
unlike many other aromatic woods, they retain their fragrance for decades. Sandalwood oil is
extracted from the woods for use. Sandalwood is often cited as one of the most expensive woods
in the world. Both the wood and the oil produce a distinctive fragrance that has been highly
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valued for centuries. Consequently, some species of these slow-growing trees have
suffered over-harvesting in the past.
Hinduism
Sandalwood carved statue of lord Ganesha/ Nude to RIGHT

Indian sandalwood is very sacred in the Hindu Ayurveda and is known in Sanskrit as chandana.
The wood is used for worshipping the god Shiva, and it is believed that goddess Lakshmi lives in
the sandalwood tree. The wood of the tree is made into a paste using sandalwood powder, and
this paste is integral to rituals and ceremonies, to make religious utensils, to decorate the icons of
the deities, and to calm the mind during meditation and prayer. It is also distributed to devotees,
who apply it to their foreheads or necks and chests. Preparation of the paste is a duty fit only for
the pure, so is entrusted only to priests when used in temples and during ceremonies.
The paste is prepared by grinding wood by hand with granite slabs shaped for this purpose. With
the gradual addition of water, a thick paste forms (called kalabham "കളഭം" in Malayalam
language and gandha ಗಂಧ in Kannada) and is mixed with saffron or other such pigments to
make chandanam. Chandanam, further mixed with herbs, perfumes, pigments, and some other
compounds, results in javadhu. Kalabham, chandanam, and javadhu are dried and used
as kalabham powder, chandanam powder, javadhu powde respectively. Chandanam powder is
very popular in India and is also used in Nepal. In Tirupati after religious tonsure, sandalwood
paste is applied to protect the skin. In Hinduism and Ayurveda, sandalwood is thought to bring
one closer to the divine. Thus, it is one of the most used holy elements in Hindu and Vedic
societies.
The nomenclature and the taxonomy of the genus are derived from this species' historical and
widespread use. Etymologically it is ultimately derived from Sanskrit चन्दनां Chanda
am (čandana-m), the sandalwood tree, meaning "wood for burning incense" and related
to candrah, "shining, glowing" and the Latin candere, to shine or glow. It arrived in English
via Late Greek, Medieval Latin and Old French in the 14th or 15th century.
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A closeup of sandal saplings/Santalum album
Sandalwoods are medium-sized hemiparasitic trees, and part of the same botanical family as
European mistletoe. Notable members of this group are Indian sandalwood (Santalum album)
and Australian sandalwood (Santalum spicatum); others in the genus also have fragrant wood.
These are found in India, Nepal, Bangladesh, Pakistan, Sri Lanka, Australia, Indonesia, Hawaii,
and other Pacific Islands.
 S. album is a threatened species indigenous to South India, and grows in the Western
Ghats and a few other mountain ranges such as the Kalrayan and Shevaroy Hills. Although
sandalwood trees in India, Pakistan, and Nepal are government-owned and their harvest is
controlled, many trees are illegally cut down. Sandalwood oil prices have risen to $2,000 per
kg recently. Red sanders is endemic to Seshachalam, Veliganda, Lankamala, and Palakonda
hill ranges, distributed in districts of Kadapa, Chittoor, and Kurnool in Rayalaseema region
and parts of Nellore and Prakasam in Andhra Pradesh, Mysore region of Karnataka (formerly
Mysore State), and marayoor forest in Kerala, southern India, is high in quality.
New plantations were created with international aid in Tamil Nadu for economic
exploitation. In Kununurra in Western Australia, Indian sandalwood is grown on a large
scale. This species is the primary source of sandalwood used in commercial oil production
and should not be confused with West Indian Sandalwood, Amyris balsamifera.
 S. ellipticum, S. freycinetianum, and S. paniculatum, the Hawaiian sandalwood (ʻiliahi), were
also used and considered high quality. These three species were exploited between 1790 and
1825 before the supply of trees ran out (a fourth species, S. haleakalae, occurs only in
subalpine areas and was never exported). Although S. freycinetianum and S. paniculatum are
relatively common today, they have not regained their former abundance or size, and S.
ellipticum remains rare.
 S. spicatum is used by aromatherapists and perfumers. The oil concentration differs
considerably from other Santalum species. In the 1840s, sandalwood was Western
Australia’s biggest export earner. Oil was distilled for the first time in 1875, and by the turn
of the 20th century, production of Australian sandalwood oil was intermittent. However, in
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the late 1990s, Western Australian sandalwood oil enjoyed a revival and by 2009 had peaked
at more than 20,000 kg (44,000 lb) per year – much of which went to the fragrance industries
in Europe. Although overall production has decreased, by 2011, a significant percentage of
its production was heading to the chewing tobacco industry in India alongside Indian
sandalwood – the chewing tobacco market being the largest market for both oils in 2012.
 Other species: Commercially, various other species, not belonging to Santalum species, are
also used as sandalwood.
Unrelated plants
Various unrelated plants with scented wood and also referred to as sandalwood, but not in the
true sandalwood genus:
 Adenanthera pavonina - sandalwood tree, red or false red sandalwood

 Baphia nitida - camwood, also known as African sandalwood
 Eremophila mitchellii - sandalwood; false sandalwood (also sandalbox)
 Myoporum platycarpum - sandalwood; false sandalwood
 Myoporum sandwicense - bastard sandalwood, false sandalwood
 Osyris lanceolata - African sandalwood
 Osyris tenuifolia - east African sandalwood
Production:
Sandalwood leaf
Producing commercially valuable sandalwood with high levels of fragrance oils requires Indian
sandalwood (S. album) trees to be a minimum of 15 years old – the yield, quality and volume are
still to be clearly understood. Yield of oil tends to vary depending on the age and location of the
tree; usually, the older trees yield the highest oil content and quality. Australia is the largest
producer of S. album, with the majority grown around Kununurra, in the far north of the state by
Quintis (formerly Tropical Forestry Services), which in 2017 controlled around 80 per cent of
the world's supply of Indian sandalwood, and Santanol.[5] India used to be the world's biggest
producer, but it has been overtaken by Australia in the 21st century. Over-exploitation is partly
to blame for the decline.
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Australian sandalwood (S. spicatum) is grown in commercial plantations throughout the
wheatbelt of Western Australia, where it has been an important part of the economy since
colonial times. As of 2020 WA has the largest plantation resource in the world.
Sandalwood is expensive compared to other types of woods, so to maximize profit, sandalwood
is harvested by removing the entire tree instead of sawing it down at the trunk close to ground
level. This way wood from the stump and root, which possesses high levels of sandalwood oil,
can also be processed and sold.
Australian sandalwood is mostly harvested and sold in log form, graded for heartwood content.
The species is unique in that the white sapwood does not require removal before distilling the oil.
The logs are either processed to distill the essential oil, or made into powders for
making incense. Indian Sandalwood, used mainly for oil extraction, does require removal of the
sapwood prior to distillation. As of 2020, Australian Sandalwood oil sells for
around US$1,500 per 1 kilogram (2.2 lb), while Indian Sandalwood oil, due to its higher alpha
santalol content, is priced at about US$2,500 per kg.
Sandalwood is often cited as one of the most expensive woods in the world, along with African
blackwood, pink ivory, Agarwood and ebony
FIVE YEARS ago, farmer K C Dinesh planted 2,500 sandalwood saplings on four hectares
(ha) of his land in Karnataka’s Chitradurga district. In 10 years, he expects to earn Rs 12-
Rs 15 crore from his crop. “Farmers from the entire district are visiting my farm.
Everybody wants to plant sandalwood as it is highly profitable and needs least
maintenance,” he says.
Although India has long been known for its sandalwood (Santalum album), it is only in the
past decade that farmers have shown interest in growing the plant in their backyard. Until
2000, sandalwood was largely confined to the forests of Karnataka, Tamil Nadu and Kerala
and plantations of these state governments. There was no cultivation on private
agricultural land in the rest of the country. But a policy change in Karnataka and Tamil
Nadu in 2001 and 2002 respectively allowed people to grow sandalwood. This inspired
other states.
In the past four years, 2,800 ha of agricultural land came under sandalwood cultivation in
Gujarat, Andhra Pradesh, Madhya Pradesh, Maharashtra and Uttarakhand, apart from
Karnataka and Tamil Nadu. The figure is rising by approximately 600 ha per year,
according to an estimate by the Institute of Wood Science and Technology (IWST),
Bengaluru, a pioneering institute for sandalwood research. This will help revive the
country’s lost glory in the sandalwood trade.
From royal tree to people's tree
India was once a world leader in sandalwood production. In the 1960s, it produced almost
4,000 tonnes of sandalwood. This is significant given the international demand—6,000-
7,000 tonnes per annum (see ‘Sandalwood supply at stake globally’ on p24). But smuggling
became rampant due to the wood’s high value and demand in the market. Thefts gradually
decimated the sandalwood forests.
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Sandalwood supply at stake globally
Sandalwood is in high demand in countries like India, China, Japan, Taiwan and the US.
But the current production across the world accounts for only one-forth of the global
market demand. Short supply and high demand has led to a steep rise in sandalwood price,
particularly during 2002-07.
India, which once produced about 80 per cent of the world's sandalwood and oil, today
annually produces about 400 tonnes of its native variety, Santalum album. Honolulu in the
Pacific Islands was known for its abundance of sandalwood, but excessive logging has
depleted the number of trees. Overexploitation has damaged the wood in Fiji, while there is
a ban on sandalwood extraction in Indonesia. Malaysia has only recently started
plantation, so its production will take time.
Australia today is the only significant global producer of sandalwood, with 9,000 hectares
(ha) of plantation. Although its native variety, Santalumspicatum, is facing a decline, the
country took up plantation of the Indian variety decades back, which is now ready for
harvest. As of 2014, India has 20,725 ha of sandalwood plantation, but it could be a decade
or more before the country can harvest any of it as the sandalwood plants are still very
young.
A 1792 edict by Tipu Sultan, the ruler of the kingdom of Mysore, added to the problem.
Under the edict sandalwood was declared a royal tree. Karnataka and Tamil Nadu later
adopted the edict and kept sandalwood under government control. But this did more harm
than good as many legal obligations were imposed on sandalwood cultivation. “Having a
sandalwood tree in your backyard or farm was more of a hassle than benefit. You had no
rights of ownership, but if your tree got stolen you were in trouble with the authorities. So
people started distancing themselves from the tree,” explains IWST head V Ramakantha.
These factors affected the country’s sandalwood production, which started going downhill
since the 1990s. According to official data, India currently produces about 400 tonnes of
sandalwood annually. There is an end of monopoly of Karnataka and Tamil Nadu over the
valuable wood, and other states are keen to take up cultivation. Ramakantha says
cultivation on private land is crucial for reviving India’s vibrant sandalwood trade. “Apart
from raising national production, private cultivation will benefit farmers as sandalwood is
the most economically rewarding crop in the world,” Ramakantha says. In recent years,
the Karnataka government has made further provisions to encourage sandalwood
cultivation. In 2009, the state simplified its laws so that instead of monopoly procurement
by the forest department, growers could sell their wood directly to semi-government
corporations such as Karnataka State Handicrafts Development Corporation (KSHDC)
and Karnataka Soaps and Detergents Limited (KSDL). Recently, the government also
announced a 75 per cent subsidy on sandalwood cultivation.
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The benefits of the crop to a producer are stupendous. After the age of seven to eight years,
the heartwood of a sandalwood tree grows by 1 kg every year, and its market price is
between Rs 3,000 and Rs 6,000 per kg. It is the only wood in the world to be sold by weight.
According to IWST estimates, the cost of sandalwood cultivation per hectare is about Rs 30
lakh for the entire crop cycle, but the returns vary from Rs 1.2 crore to Rs 1.5 crore. IWST
recommends a 15-year harvest cycle of sandalwood for maximum benefit.
Taming the wild sandalwood
Since 2001, IWST has been working steadily to devise cultivation protocols for the crop.
IWST has developed protocols for uniform germination, disease control and tissue culture
propagation. It has also identified companion crops or hosts of sandalwood. Being a
hemiparasite, sandalwood requires macronutrients from the roots of other plants. Now, the
institute has a complete set of instructions for farmers wanting to cultivate sandalwood. It
says that around 350 sandalwood seedlings should be planted per acre (0.4 ha) with 150
host plants. Mimosa pudica, commonly known as touch-me-not, has been identified as the
best host for the initial development of the seedling, while pigeon-pea and fruits like
sapodilla, papaya and pomegranate make good hosts at a later stage.
“Unlike monoculture plantations where the waiting period yields no results at all, in
sandalwood, a farmer can get an income from the host plants for seven to eight years, after
which they wither and a pure sandalwood plantation remains,” Ramakantha explains.
IWST proposes organic management of the crop, as it is not found to respond well to
chemical inputs. This is an added benefit as the soil is protected and cultivation costs are
low. The institute also provides seedlings to farmers at a nominal cost of Rs 40 per plant.
Huge potential, but hitches exist
Despite a growth in cultivation, it will be difficult for India to regain its leadership position
in global sandalwood trade anytime soon. In fact, growers are unable to meet the domestic
demand.
“There is a big demand for pure sandalwood incense sticks that we produce,” says Keshav
Murthy, managing director at KSDL, the largest manufacturer of sandalwood oil and its
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products in India. “But due to the shortfall in production, their space is taken up by
imported raw sticks from Vietnam.”
The main reason for this shortfall is that India’s sandalwood plantations are still young
and the waiting period is long.
G S Kariappa, managing director of KSHDC, says that although restrictions on sale in the
state were lifted in 2009, very few farmers are approaching his organisation for selling
their produce because they do not have mature wood to sell. “Technically, a tree has a
viable quantity of heartwood at 15 years, but the mature quality that can fetch the best
price takes time to form,” he says, and adds that harvest should take place only after 25-30
years.
G Venkatappa, a farmer in Kelchennahlli village in Kolar district, Karnataka, started a 0.8

ha sandalwood plantation 18 months ago. He says other farmers in his village are
impressed with the prospective benefits, but no one has followed suit because of the long
waiting period.
Another concern is security. “Protecting a sandalwood plantation is a tough task for a

farmer. It attracts theft once the trees are ready for harvest. If the government provides
help in the form of police protection, cameras and so on, more farmers might be willing to
take up cultivation,” says M Gopal, chairperson, All-India Kisan Council.
Farmers cultivating sandalwood need to invest heavily in protection equipment. Dinesh has
developed a natural fence of thorny acacia trees, installed a solar fence and even carried
out trenching all around his farm. He is also planning to install CCTV cameras once his
trees become mature. “It is an expensive prospect, but I hope the returns will make up for
the cost,” he says.
Ramakantha believes policy provisions supporting sandalwood-cultivating farmers will

encourage more production. “Only government and its agencies should be allowed to
procure sandalwood from farmers. This provision will prevent them from being cheated or
bullied by unscrupulous traders. The government can enter into purchase contracts with
farmers and provide security, since the trees would then be government property,” he
adds.
Today, the market for sandalwood in India looks favourable. Farmers, too, have the
technical know-how to start their own cultivation. But the country still has a long way to go
to regain its position as the world leader in sandalwood production.
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USES:
Sandalwood (S. album) essential oil
FRAGRANCE: Sandalwood oil has a distinctive soft, warm, smooth, creamy, and milky
precious-wood scent. It imparts a long-lasting, woody base to perfumes from the oriental,
woody, fougère, and chypre families, as well as a fixative to floral and citrus fragrances. When
used in smaller proportions in a perfume, it acts as a fixative, enhancing the longevity of other,
more volatile, materials in the composite. Sandalwood is also a key ingredient in the "floriental"
(floral-ambery) fragrance family – when combined with white florals such as jasmine, ylang
ylang, gardenia, plumeria, orange blossom, tuberose, etc.
Sandalwood oil in India is widely used in the cosmetic industry. The main source of true
sandalwood, S. album, is a protected species, and demand for it cannot be met. Many species of
plants are traded as "sandalwood". The genus Santalum has more than 19 species. Traders often
accept oil from closely related species, as well as from unrelated plants such as West Indian
sandalwood (Amyris balsamifera) in the family Rutaceae or bastard sandalwood (Myoporum
sandwicense, Myoporaceae). However, most woods from these alternative sources lose their
aroma within a few months or years.
Isobornyl cyclohexanol is a synthetic fragrance chemical produced as an alternative to the
natural product.
Sandalwood's main components are the two isomers of santalol (about 75%). It is used
in aromatherapy and to prepare soaps.
Technology
Due to its low fluorescence and optimal refractive index, sandalwood oil is often employed as an
immersion oil within ultraviolet and fluorescence microscopy.
Food
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Aboriginal Australians eat the seed kernels, nuts, and fruit of local sandalwoods, such as the
quandong (S. acuminatum). Early Europeans in Australia used quandong in cooking damper by
infusing it with its leaves, and in making jams, pies, and chutneys from the
fruit.[13] In Scandinavia, pulverised bark from red sandalwood (Pterocarpus soyauxii) is used -
with other tropical spices - when marinating anchovies and some types of pickled herring such
as matjes, sprat, and certain types of traditional spegesild, inducing a reddish colour and slightly
perfumed flavour.
Present-day chefs have begun experimenting in using the nut as a substitute for macadamia nuts
or a bush food substitute for almonds, hazelnuts, and others in Southeast Asian-styled
cuisine. The oil is also used as a flavour component in different food items, including candy, ice
cream, baked food, puddings, alcoholic and nonalcoholic beverages, and gelatin. The flavouring
is used at levels below 10 ppm, the highest possible level for use in food products being 90 ppm.
DistillationSandalwood oil
Sandalwood must be distilled so that the oil can be extracted from within. Many different
methods are used, including steam distillation, water distillation, CO2 extraction, and solvent
extractions. Steam distillation is the most common method used by sandalwood companies. It
occurs in a four-step process, incorporating boiling, steaming, condensation, and separation.
Water is heated to high temperatures (140-212 °F) and is then passed through the wood. The oil
is very tightly bound within the cellular structure of the wood, so the high heat of the steam
causes the oil to be released. The mixture of steam and oil is then cooled and separated so that
the essential oil can be collected. This process is much longer than any other essential oil's
distillation, taking 14 to 36 hours to complete, but generally produces much higher quality oil.
Water, or hydro, distillation is the more traditional method of sandalwood extraction which
involves soaking the wood in water and then boiling it until the oil is released. This method is
not used as much anymore because of the high costs and time associated with heating large
quantities of water.
Other Religions: Jainism
Sandalwood use is integral part of daily practices of Jainism. Sandalwood paste mixed with
saffron is used to worship tirthankar Jain deities. Sandalwood powder is showered as blessings
by Jain monks and nuns (sadhus and sadhvis) to their disciples and followers. Sandalwood
garlands are used to dress the body during Jain cremation ceremonies. During the festival
of Mahamastakabhisheka that is held once in every 12 years, the statue of Gommateshwara is
then bathed and anointed with libations such as milk, sugarcane juice, and saffron paste, and
sprinkled with powders of sandalwood, turmeric, and vermilion
Buddhism
Sandalwood is mentioned in various suttas of the Pāli CanonIn some Buddhist traditions,
sandalwood is considered to be of the padma (lotus) group and attributed to Amitabha Buddha.
Sandalwood scent is believed by some to transform one's desires and maintain a person's
alertness while in meditation. It is also one of the most popular scents used when
offering incense to the Buddha and the guru.
Sufism
In sufi tradition, sandalwood paste is applied on the sufi’s grave by the disciples as a mark of
devotion. It is practiced particularly among the Indian Subcontinent disciples. In the Tamil
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culture irrespective of religious identity, sandalwood paste or powder is applied to the graves of
sufis as a mark of devotion and respect.
East Asian religions
In East Asia, sandalwood , along with agarwood , is the most commonly used incense material
by the Chinese, Korean and Japanese in worship and various ceremonies. However, some sects
of Taoists, following the Ming Dynasty Taoist Manual, do not use sandalwood (as well
as benzoin resin, frankincense, foreign produced) incense and instead either use agarwood, or
better still Acronychia pedunculata, in worship. In Korean Shamanism, sandalwood is
considered the Tree of Life.
Zoroastrianism
Zoroastrians offer sandalwood twigs to the afarganyu, the urn in which the fire is kept at the fire
temple (called agiyari in Gujarati and dar-e mehr in Persian), to keep the fire burning during
religious ceremonies. After the firekeeping priests complete the ceremony, attendees are allowed
to come up to the afarganyu and place their own pieces of sandalwood into the fire. Fire has
been a sacred symbol in the Zoroastrian religion since ancient times and it is considered very
important to keep the fires in the temples constantly burning. Because of its high sensitivity to
fire, sandalwood works very well for this. Also, the wood has been accepted by the Yasna and
Yashts as an appropriate fuel for the fire. It is offered to all of the three grades of fire in the fire
temple, including the Atash Dadgahs. Sandalwood is not offered to the divo, a smaller lamp that
is kept in the homes of Zoroastrians. Often, money is offered to the mobad (for religious
expenditures) along with the sandalwood. Sandalwood is called sukhad in the Zoroastrian
community. The sandalwood in the fire temple is often more expensive to buy than at a
Zoroastrian store. It is often a source of income for the fire temple.
4 TYPES OF CHANDAN TREES IN INDIA | SANDALWOOD VARIETIES
If you want to know about how many Types of Chandan are there in India, you are at the right
place! Let’s know in detail!
What is Chandan?
The sandalwood or Chandan is a class of slow-growing trees, famous for its quality wood with a
distinctive smell! The woods of chandan are very costly; in fact, the second most expensive in
the world. They are aromatic and can retain their aroma for many years, which many other kinds
of wood cannot do. They have a yellow, fine-grain, and dense structure, and are the source for
the making of sandalwood oil, which serves many purposes, especially in perfume or cosmetic
industries. Here are the best Types of Chandan available in India!
Chandan Tree in India
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The tree holds significant importance in India. It is held sacred in almost all religions, may it be
Hinduism, Jainism, Buddhism, Sufism, or Zoroastrianism. The tree is believed to be the abode of
goddess Laxmi, and the paste of sandalwood is used in various ceremonies and rituals. In
Buddhism, the sandalwood paste is believed to help keep you alert during meditation. While the
Buddhists offer the sandal incense to the Buddha and the guru, in Jainism, it is used in the
worshiping of the Tirthankara deities. It is also considered a critical medicine in Ayurveda.
Chandan Tree Types in India

Chandan wood is the second most expensive in the world and sells for an excellent price. Thus,
the commercial production of it can be very fruitful. However, you cannot grow these trees
individually, and you need to have the state government’s permission to cut the tree and sell the
wood. There are many types of chandan in India. The following section shall discuss them in
detail.
1. Indian Chandan
Botanical Name: Santalum album

The most famous source of sandalwood, this small tropical tree is native to south India. It can
grow up to 13- 20 feet in height and holds various medicinal properties. The essential oil of this
tree sells for high prices. Besides, it is also an important part of Indian culture and can live up to
100 years. The tree, however, comes under protection, as over-exploitation is leading to their
extinction.
2. Red Chandan
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Botanical Name: Pterocarpus santalinus
Also famous as Rakta chandan, it is another variety native to the Eastern ghats of Southern India.
The tree is quite famous for its wood, which has a unique and vibrant red color. However, the
beautiful looking wood of this tree is not fragrant. It is relatively small and can grow up to 20-25
feet tall. Red Chandan is also famous for its traditional medicinal uses, such as in the treatment
of dysentery, bleeding, as an anti-inflammatory and antipyretic.
3. Swet Chandan
Botanical Name: Santalum album L

It is also an evergreen tree with a plethora of medicinal benefits. Both the wood and oil extracts
hold medicinal values. This type of Chandan can be useful in the treatment of bronchitis, fever,
common cold, headaches, and urinary tract infections. The essential oil from this tree is popular
in the making of soaps, perfumes, and cosmetics. The oil also has uses in the food industries as
well.
4. Malayagiri Chandan
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Botanical Name: Santalum
An evergreen tree, Malayagiri Chandan, can grow up to 20-30 feet high. It is native to Mysore,
Coorg, Hyderabad, Nilgiri, and Western ghats of South India. Although there are many varieties
of Chandan, Malayagiri Chandan or Shrikhand is the sweetest and real of them all! The tree has a
beige-white color wood with an enchanting fragrance. The wood of these trees has uses in the
making of beautiful boxes and stools.
Health Benefits and Uses of Sandalwood

For centuries people have been using sandalwood in Ayurvedic and Chinese medicine. It is very
effective and offers plenty of benefits.
 Applying sandalwood paste improves concentration and helps you stay alert.
 The topical application of sandalwood oil provides relief from anxiety.
 Sandalwood paste and oil promotes better healing of wounds and minor scars.
 Here Is Why Sandalwood (Chandan) Oil Is So Good For You!
 1mg TeamJune 1, 2017 Live Well
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
 For centuries sandalwood has parked a special place in the Hindu religions. Owing to its
sanctity, It is considered holy in almost all of the social and religious rituals and
ceremonies. Sandalwood oil and the paste of sandalwood is used in medicines, skin and
beauty treatments and numerous other edibles, incense sticks, room fresheners,
deodorants, perfumes, soaps, lotions and creams.
 Here is why one must use sandalwood oil more often:
 1 . Keeps Away Infections
 Sandalwood oil acts as a very good antiseptic agent. It is safe for both external and
internal application. When applied to the skin it protects the wounds, boils, and pimples
from developing infections and from becoming septic.
 2 . Treats Inflammatory Problems
 The active ingredient in Sandalwood Oil – A-Santalol and B-Santalol- have been found
to have anti-inflammatory properties that function similar to ibuprofen and other non-
steroidal anti-inflammatory drugs but without the side effects. Research shows that
sandalwood oil could be an effective treatment for sunburns, psoriasis, skin warts and
other inflammations of the skin.
 3 . Stimulates Hair Growth
 Sandalwood oil helps to stimulate hair growth. A mixture of extra virgin sweet almond
oil and sandalwood oil has been found to play an essential role in stimulating hair growth.
Sandalwood essential oil also helps to cool down the scalp, remove dandruff and adds
fragrance to your hair.
 4 . Relieves Muscle Aches
 Sandalwood Oil has rich relaxing properties. The oil works well for relaxing tense
muscles and joints and also reduces spasms and pains. It relaxes the nerves and treats
cramps and sciatica. You may mix 4 to 6 drops of sandalwood oil together with your
favorite massage oil (any carrier oil) to massage the sore muscles.
 5 . Disinfects The Environment
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 Sandalwood oil is widely used in religious ceremonies and cosmetics. Its fragrance keeps
away microbes and small insects, which is why it is used in incense sticks, sprays,
fumigants to disinfectant bigger spaces. This oil can also be mixed with bathing water or
other lotions and applied on the skin and wounds to ward off infections.
 Ways To Use Sandalwood Oil:
 -Add a drop or two to the oil dispenser for a relaxing aroma in the house. You may also
choose to use incense sticks as a room freshener.
 -Add Sandalwood oil to a warm water tub for a pedicure. It promises to relax you.
 Astonishing Benefits Of Sandalwood Powder For Enhancing Skin Health - Infographic
 June 15, 2020

 Sandalwood or chandan is greatly valued in Ayurveda for its incredible health and beauty
benefits. It is used since times immemorial all over the world for its umpteen medicinal
properties and also used widely in religious rituals. It has a distinct, gentle, warm, velvety
and woody scent which offers an everlasting base to perfumes. This aromatic wood is
ground into a powder and steam distilled into oil for making soaps, cosmetics, incense,
candles and creams. Sandalwood is highly valued for its pure, natural and potent
properties. Also Read: Sandalwood Powder /Oil: Ayurvedic Uses, Medicinal Benefits
For Skin, Hair And Health
 Skin issues like acne, dark circles, dark spots and suntan are common these days due to
hectic lifestyles and exposure to environmental pollutants. The best solution to keep the
skin issues at bay includes –eating a healthy diet, staying well hydrated and getting
adequate sleep. According to beauty experts’ sandalwood is a powerful natural ingredient
that works amazingly well to thwart off all beauty woes. A brown beige looking
sandalwood powder is obtained from the aromatic wood of the Genus Santalum tree and
the sandalwood essential oil is used for healing various skin issues.
 This nature’s bounty possesses soothing and cooling properties making it an ideal
element in cosmetics products. Right from maintaining skincare to combatting skin
blemishes, rashes, acne, fading wrinkles and healing summer skin woes, the perks of
sandalwood for skin are remarkable. Apart from these it also facilitates in attaining a
radiant, glowing and toned skin.
Foray through this infographic to know about the wellness incentive of sandalwood
powder for your skin.
Sandalwood Oil Health Benefits, Uses And Its Side Effects

About Sandalwood Oil Nutritional Benefits of Sandalwood Oil Sandalwood Oil Health
Benefits How to Use Sandalwood Oil Sandalwood Oil Side Effects Sandalwood Oil
Cultivation Practices
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The essential oil of sandalwood is a wonderful antiseptic agent. It is safe for both internal and
external applications. When ingested, it helps to protect internal wounds and ulcers from
infections. Similarly, when applied to the skin, it protects wounds, sores, boils, and pimples
from developing infections or from becoming septic.
Being antimicrobial, sandalwood oil is also used as an effective antiseptic agent. It is used
topically to prevent injuries, lesions, boils, blemishes, etc. from getting infected or
gangrenous.
Apart from the external applications, this sandalwood oil can also be used internally. Add a
few drops of the oil to a glass of warm milk and drink it. Regular consumption of this mixture
provides protection from ulcer as well as infections developed in the throat, gullet, digestive
tracts and renal tracts.
Sandalwood Oil
The essential oil of sandalwood is extracted through steam distillation of pieces of wood from
matured Sandalwood trees which are 40-80 years old, although 80 years is preferred. The
older the tree, the more oil is available, and the aroma is stronger. The main constituents of
the essential oil of sandalwood are Beta Santalol, Santyl Acetate, and Santalenes.
The health benefits of Sandalwood essential oil can be attributed to its properties as an
antiseptic, anti-inflammatory, antiphlogistic, antispasmodic, astringent, cicatrisant,
carminative, diuretic, disinfectant, emollient, expectorant, hypotensive, memory booster,
sedative, and a tonic substance.
Nutritional Value of Sandalwood Oil
Pure sandalwood contains a wide verity of compounds that help in the removal
of infection from the body. Sandalwood oil is also commonly used as a flavoring agent in
foods. In China and some other parts of the globe, sandalwood oil is used for medicinal
purposes. It is recommended and strictly advised that you consume sandalwood oil
medications only after discussing it with your doctor.
Sandalwood aromatherapy can be used to treat stress-related disorders. Sandalwood oil is also
very healthy for your skin and can be used to treat various skin conditions including
dryness, eczema, itchiness, and rashes.
Sandalwood has pheromone-like properties and is therefore used in manufacturing perfumes
and deodorants. Sandalwood oil can also be used as an aphrodisiac. Sandalwood can also be
used as a deodorant and can be blended with other essential oils to make different fragrances.
Health Benefits of Sandalwood Oil
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Mentioned below are the best health benefits of using sandalwood oil. This oil good used in
various skincare and cosmetic products good for skin rash, skin pigmentation, skin whitening,
and face wrinkles treatment.
You can easily find sandalwood oil in your local markets and used it in various massage
therapies. We also discuss some side effects of the essential oil of sandalwood and are not
used in various health conditions.
Sandalwood oil helps in smoothing urinary system inflammation
Due to its relaxing and anti-inflammatory properties, sandalwood oil soothes inflammation in
the urinary system and induces relaxation, thereby promoting the easy passage of urine.
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It also increases the frequency and quantity of urination. This helps in treating infections and
inflammation in the urinary system because it flushes out dangerous toxins through the urine.
Thus it works as a wonderful diuretic.
Sandalwood Essential Oil Cooling Properties
The cooling effect of sandalwood oil can reduce itchiness, infections and inflammations.
Sandalwood oil has a cooling and soothing effect on the skin and works well to relieve
inflammation or itching.
Due to it antiseptic properties of sandalwood oil, it can also be used on cuts, wounds and sores
on the skin to prevent infection. It is also widely used for curing eczema. The oil is non -sticky
and therefore, can be used even in summer.
Sandalwood oil heal and fade scar tissue faster
The essential oil of sandalwood soothes the skin and helps scars and spots to heal much faster.
It is a very old practice to use the paste of sandalwood as a skin pack. The same effect can be
obtained from using this essential oil. This oil is now extensively used in skin care soaps,
lotions, and creams.
Reduce blood pressure
Sandalwood essential oil can be taken with milk or even water to reduce blood pressure in
patients suffering from hypertension. The paste of sandalwood has the same effect when
topically applied to various parts of the body.
Sandalwood Oil Used In Cosmetics Products
It is the disinfectant property of sandalwood essential oil that justifies its wide use in religious
ceremonies and cosmetics. Its fragrance keeps away microbes and small insects, which is why
it is extensively used in incense sticks, sprays, fumigants and evaporators to disinfect large
areas.
Moreover, sandalwood essential oil can be mixed with bathing water or other lotions or oils to
apply on the skin and wounds to ensure their protection from infections. This oil can also be
safely taken with milk to cure internal infections, such as those of the throat, esophagus,
stomach, intestines, and excretory tracts.
Strenghtens gums and teeth
Although it is very mild, this essential oil of sandalwood has some astringent properties which
induce contractions in the gums, muscles, and skin. This proves beneficial in terms of
strengthening the hold of gums on the teeth, the strengthening of muscles, and tightening of
the skin.
Used as a sedative
Sandalwood oil is known to be highly antispasmodic. It is because of the sedative and muscle
relaxant properties of the oil. It works on your muscle fibers, nerve fibers, blood vessels,
thereby relaxing them and eventually putting an end to severe spasms.
Sandalwood essential oil benefits also include effective treating of cough, throbbing, cramps,
etc. caused by acute muscle contractions.
Sandalwood oil for stomach pain & boost digestive system
The essential oil of sandalwood, being relaxant in nature, induces relaxation in the intestines
and abdominal muscles, thereby facilitating the removal of gases. Also, it prevents excess
gases from forming.
Use Anti-aging properties of sandalwood oil
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It is also widely used for its anti-aging properties. Using sandalwood oil at right time when
aging shows first can help counter not just spots and lines but also other skin problems or
signs of aging.
Sandalwood oil treats viral & fungal infection
Sandal Wood Essential Oil behaves as an expectorant and is particularly effective in treating
coughs. It also fights the viral infections which initially cause the coughing, cold, flu, mumps,
or any other illness. Sandalwood oil has antiphlogistic properties and gives relief from
inflammation resulting from fever and viral infections.
Sandalwood Oil used in religious & Spiritual Practices
Sandalwood oil offers spiritual properties and precious ingredient for the Hindu religion. It is
considered to be holy and is used for various purposes in worshipping. Apart from that,
sandalwood essential oil is used for preventing infections and inflammation, for skin problems
and can even be ingested for various other benefits. It is increasingly used in cosmetics due to
it s value for healing skin problems.
Uses of Sandalwood Oil
Due to its relaxing and anti-inflammatory properties of sandalwood oil, it soothes
inflammation in the urinary system and induces relaxation, thereby promoting the easy
passage of urine. It also increases the frequency and quantity of urination. Sandalwood oil
helps in treating infections and inflammation in the urinary system because it flushes out
dangerous toxins through the urine. Thus it works as a wonderful diuretic.
Side-Effects & Allergies of Sandalwood Oil
Sandalwood oil is generally safe for use, but there are warnings and precautions. Essential oils
of are meant for topical use only, so I do not advise ingesting sandalwood oil. When applying
it onto skin, dilute it using carrier oil, soap, lotion or a buffering agent. Breastfeeding mothers
and young children should avoid using sandalwood oil.
Additionally, sandalwood essential oil may cause an allergic skin reaction in certain
individuals, so it is important to test it on a small area of skin first. Those who su ffer from
some type of medical condition, such as liver disorder and cancer, should also take extra
precaution using the oil in aromatherapy.
Individuals with a known allergy or hypersensitivity to sandalwood oil or its constituents
should avoid using the oil, as there are reports of sandalwood causing dermatitis and
sandalwood oil causing photo allergy. But there are very few reports of sandalwood oil side
effects — of the available literature, there are a few cases of the allergic reactions mentioned
above.
Cultivation of Sandalwood Oil
Sandalwood originated in India but is also found in Australia and in Hawaii. Sandalwood oil
has been used since over 4,000 years ago, making it among the oldest-known materials used
for its exotic scent. It has found its way into fragrances, cosmetics and personal care products
and meditative/spiritual practices.
Sandalwood essential oil is extracted through steam distillation of pieces of wood from
matured sandalwood trees that are 40 to 80 years old.3 Eighty years is preferred because, the
older the tree, the more oil available and the stronger the aroma. Heart wood, bark and
essential oil are the main parts being used in sandalwood cultivation. It is grown in plantations
due to its near-extinction status.
.
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Dhupa or incense stick offering
Taoism, Singapore
Hinduism, India
Buddhism, Cambodia Buddhism, Thailand
Dhupa (धुप) is, in Indian religions (such as Hinduism, Buddhism, Jainism, etc.), the ritual
offering of incense during puja to an image of a deity, or other object of veneration. It is also
the Sanskrit word for incense or perfume itself.
The Thai language also borrows this word from Sanskrit to call joss sticks or incense sticks, by
omitting "a" in the word Dhupa. So, the word retains the Sanskrit form when it is written in the
Thai alphabet as "Dhup" (ธูป). However, Sanskrit's ⟨dh⟩ ([dʱ]) is pronounced as an
aspirated [tʰ] in Thai so that the word is normally pronounced or transliterated as "Thup"
([tʰûːp]). Incense burning before images, in temples and during prayer practice is also found in
many parts of Asia, among followers of Jainism, Sikhism, Buddhism and Taoism.
The very idea of offering dhupa is personified in the dakini Dhupa, who is said in the Bardo
Thödol to appear on the third day.
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Navadhanya
Navadhanya signifies the nine grains (where ‘Nava’ means nine and ‘Dhanya’ means grains) that
are an important part of an Indian’s staple food.
They are offered to the Navgrahas (9 planets). They are also part of other Hindu pujas and
rituals. The Navadanya includes Bengal Gram, Wheat, Horse Gram, Green Gram, Rice, White
beans, Black Seasame seeds, Chic Peas, Black Gram.
Usage of Navadhanya as a Hindu pooja item is a ritual followed during specific occasions such
as the Grahapravesam or house warming ceremony and also during the Navaratri festival.
Use of Navadhanya for Grahapravesam:

The Grahapravesam or house warming ceremony is a ritual performed before someone starts
living in a new house. Sometimes, a Grahapravesam may also be performed if the house or a
portion of the house has been rebuilt, or if someone is coming back to live in the house after
being away in a different place for a long number of years.
The objective of performing this ritual is to invoke the blessing of the gods to grant happiness,
peace, prosperity and longevity to the people who are going to live in the house. During this
ritual, the Navadhanya is one of the essential Hindu pooja items. These nine grains are placed in
a pot filled with water along with a one rupee coin and a coconut is then placed on top of the pot.
The priest then performs the pooja ritual after which this pot is taken inside the house and placed
near the homam fire.
Use of Navadhanya during Navarathri festival:
Navadhanya is also an important part of the Navarathri festival which is celebrated for nine
continuous days in worship of the Hindu goddesses. “Kolu” is a significant aspect of this festival
where different idols are arranged such that they signify different stories from the various epics
in the Hindu religion. Pooja will be performed for the idols placed in the Kolu every evening and
neighbors will be invited to visit the Kolu and sign hymns in praise of the gods.
Each evening one of the Navadhanya will be cooked and offered to the deity and visitors in the
form of “Sundal”. The Kolu custom and evening pooja is incomplete without a sundal made
from one of the Navadhanyas. Apart from the spiritual or religious beliefs of well being when
using a Navadhanya, intake of these grains has excellent health benefits.
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C H A P T E R II
Diya or Oil Lamp
Hindu philosophy or belief states that after the realisation of Atma, one must learn to love and
serve others unconditionally, without any expectations of rewards in return. Such selfless service
would bring contentment, aanand or happiness in our lives. The external materialistic rewards
are only illusions. Hence, as a part of purification on Diwali, one must endeavour to make one’s
atma purer. Instead of trying and expecting to change the world outside, change inside.
Core essence of Diwali:
There is a shloka in Sanskrit: ‘Tamso-ma-jyotir-gamaya’ which signifies the journey from

darkness to light. While the Rigvedic rishi’s shloka linguistically means moving from darkness
to light, it is a mantra dedicated to the goddess Maha
An oil lamp is an object used to produce light continuously for a period of time using an oil-
based fuel source. The use of oil lamps began thousands of years ago and continues to this day,
although their use is less common in modern times.
Oil lamps are a form of lighting, and were used as an alternative to candles before the use of
electric lights. Starting in 1780, the Argand lamp quickly replaced other oil lamps still in their
basic ancient form. These in turn were replaced by the kerosene lamp in about 1850. In small
towns and rural areas the latter continued in use well into the 20th century, until such areas were
finally electrified and light bulbs could be used.
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Sources of fuel for oil lamps include a wide variety of plants such as nuts (walnuts, almonds) and
seeds (sesame, olive, castor, or flax). Also widely used were animal fats (butter, fish oil, shark
liver, whale blubber, or seal). Camphine, a blend of turpentine and ethanol, was the first "burning
fluid" fuel for lamps after whale oil supplies were depleted. It was replaced by kerosene after
the US Congress enacted excise taxes on alcohol to pay for the Civil War.
Most modern lamps (such as fueled lanterns) have been replaced by gas-based or petroleum-
based fuels to operate when emergency non-electric light is required. Therefore, oil lamps of
today are primarily used for the particular ambience they produce.
Components:
Double-nozzled terracotta oil lamp found in Samaria

The following are the main external parts of a terra-cotta lamp:
Shoulder
Pouring hole
The hole through which fuel is put inside the fuel chamber. The width generally ranges
from 0.5–5 cm (0.20–1.97 in) in general. There may be one hole or multiple holes.
Wick hole and the nozzle
May be either an opening in the body of the lamp or an elongated nozzle. In some
specific types of lamps, there is a groove on the top of the nozzle that runs along to the
pouring hole to re-collect the oozing oil from the wick.
Handle
Lamps can come with or without a handle. The handle can come in different shapes. The
most common is a ring-shaped for the forefinger surmounted by a palmette, on which the
thumb is pressed to stabilize the lamp. Other handles can be crescent-shaped, triangular,
or oval-shaped. The handleless lamps usually have an elongated nozzle, and sometimes
have a lug rising diagonally from the periphery. The lug may act as a small handle where
the thumb rests. Some lugs are pierced. It was speculated that pierced lugs were used to
place a pen or straw, called the Latin: acus or festuca, with which the wick was trimmed.
Others think that the pierced lugs were used to hang the lamp on a metal hook when not
in use.
Discus-Fuel chamber
The fuel reservoir. The mean volume in a typical terra-cotta lamp is 20 cc (20 mL).Lamp
Typology: Lamps can be categorized based on different criteria, including material
(clay, silver, bronze, gold, stone, slip), shape, structure, design, and imagery (e.g. symbolic,
religious, mythological, erotic, battles, hunting).
Typologically, lamps of the Ancient Mediterranean can be divided into seven major categories:
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Wheel-made
This category includes Greek and Egyptian lamps that date before the 3rd century BC.
They are characterized by simplicity, with little or no decoration, a wide pour-hole, a lack
of handles, and a pierced or unpierced lug. Pierced lugs occurred briefly between the 4th
and 3rd century BC. Unpierced lugs continued until the 1st century BC.
Volute, Early Imperial
With spiral, scroll-like ornaments called volutes extending from their nozzles, these
lamps were predominantly produced in Italy during the Early Roman period. They have a
wide discus, a narrow shoulder, no handle, elaborate imagery and artistic finishing, and a
wide range of patterns of decoration.
High Imperial
These lamps are late Roman. The shoulder is wider and the discus is smaller with fewer
decorations. These lamps have handles, short, plain nozzles, and less artistic finishing.
Frog
This is a regional style lamp exclusively produced in Egypt and found in the regions
around it, between c. 100 and 300 AD. The frog (Heqet) is an Egyptian fertility symbol.
African Red Slip
Lamps made in North Africa, but widely exported, decorated in a red slip. They date
from the 2nd to the 7th century AD and comprise a wide variety of shapes including a
flat, heavily decorated shoulder with a small and relatively shallow discus. Their
decoration is either non-religious, Christian or Jewish. Grooves run from the nozzle back
to the pouring hole. It is hypothesized that this is to take back spilled oil. These lamps
often have more than one pour-hole.
Slipper
These lamps are oval-shaped and found mainly in the Levant. They were produced
between the 3rd to 9th centuries AD. Decorations include vine scrolls, palm wreaths,
and Greek letters.
Factory lamps
Also called German: Firmalampen, these are universal in distribution and simple in
appearance. They have a channeled nozzle, plain discus, and two or three bumps on the
shoulder. Initially made in factories in Northern Italy and Southern Gaul between the 1st
and 3rd centuries AD, they were exported to all Roman provinces. The vast majority
were stamped on the bottom to identify the manufacturer.
Religious Context
Judaism
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Jewish terracotta oil lamps from Sardinia in the Museo Nazionale Sanna, Sassari Oil lamp
burning before the icon of St. Mercurius of Smolensk, Kiev Pechersk Lavra, Ukraine
Lamps appear in the Torah and other Jewish sources as a symbol of "lighting" the way for the
righteous, the wise, and for love and other positive values. While fire was often described as
being destructive, light was given a positive spiritual meaning. The oil lamp and its light were
important household items, and this may explain their symbolism. Oil lamps were used for many
spiritual rituals. The oil lamp and its light also became important ritualistic articles with the
further development of Jewish culture and religion. The Temple Menorah, a ritual seven-
branched oil lamp used in the Second Temple, forms the centre of
the Chanukah story.Christianity[
There are several references to oil lamps in the New Testament, In the Orthodox Church and
many Eastern Catholic Churches oil lamps (Greek: kandili, Slavonic: Church Slavonic: lampada)
are still used both on the Holy Table (altar) and to illuminate icons on the iconostasis and around
the temple (church building). Orthodox Christians will also use oil lamps in their homes to
illuminate their icon corner. Traditionally, the sanctuary lamp in an Orthodox church is an oil
lamp. It is lit by the bishop when the church is consecrated, and ideally it should burn perpetually
thereafter. The oil burned in all of these lamps is traditionally olive oil. Oil lamps are also
referenced as a symbol throughout the New Testament, including in the Parable of the Ten
Virgins.
Hinduism
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Paavai vilakku: anthropomorphic brass oil lamp from Tamil Nadu //A Deepalakshmi oil lamp
from Kumbakonam
Oil lamps are commonly used in Hindu temples as well as in home shrines. Generally the lamps
used in temples are circular with places for five wicks. They are made of metal and either
suspended on a chain or screwed onto a pedestal. There will usually be at least one lamp in each
shrine, and the main shrine may contain several. Usually only one wick is lit, with all five
burning only on festive occasions. The oil lamp is used in the Hindu ritual of Aarti.
In the home shrine, the style of lamp is usually different, containing only one wick. There is
usually a piece of metal that forms the back of the lamp, which has a picture of a Hindu
deity embossed on it. In many houses, the lamp burns all day, but in other homes, it is lit at
sundown. The lamp in the home shrine is supposed to be lit before any other lights are turned on
at night.
A hand-held oil lamp or incense sticks (lit from the lamp) are also used during the
Hindu puja ceremony. In the North of India, a five-wick lamp is used, usually fueled with ghee.
On special occasions, various other lamps may be used for puja, the most elaborate having
several tiers of wicks.
In South India, there are a few types of oil lamps that are common in temples and traditional
rituals. Some of the smaller ones are used for offerings as well.
Deepalakshmi
A brass lamp with a depiction of goddess Sri Lakshmi over the back piece. They are
usually small and have only one wick.
Nilavilakku
A tall brass or bronze lamp on a stand where the wicks are placed at a certain height.
Paavai vilakku
A brass or bronze lamp in the form of a lady holding a vessel with her hands. This type of
lamp comes in different sizes, from very small to almost life-size. There are also large
stone versions of this lamp in Hindu temples and shrines of Karnataka, Tamil
Nadu and Kerala, especially at the base of columns and flanking the entrance of temples.
They have only one wick.
Thooku vilakku
A brass or bronze lamp hanging from a chain, often with multiple wicks.
Nachiarkoil lamp
An ornamental brass lamp made of series of diyas, a handicraft product which is
exclusively made by the Pather (Kammalar) community in Nachiyar Koil, Tamil Nadu,
India.
Chinese folk religion
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Traditional Chinese shrine in Petaling Jaya, Malaysia, containing an oil lamp
Oil lamps are lit attraditional Chinese shrines before either an image of a deity or a plaque
with Classical Chinese characters giving the name of the deity. Such lamps are usually made
from clear glass (giving them a similar appearance to normal drinking glasses) and are filled with
oil, sometimes with water underneath. A cork or plastic floater containing a wick is placed on top
of the oil with the bottom of the wick submerged in the oil.
Such lamps are kept burning in shrines, whether private or public, and incense sticks or joss
sticks are lit from the lamp.
Curved stone lamps were found in places dated to the 10th millennium BC (Mesolithic, Middle
Stone Age Period, c. 10,300–8000 BC). The oldest stone-oil lamp was found in Lascaux in 1940
in a cave that was inhabited 10,000 to 15,000 years ago.
Seal oil lamps
Neolithic stone lamps in the Thousand Lamp Museum in Qiandeng, Kunshan, Suzhou
Some archaeologists claim that the first shell-lamps existed more than 6,000 years ago
(Neolithic, Later Stone Age, c. 8500–4500 BC). They believe that the alabaster shell-shaped
lamps dug up in Sumerian sites dating to 2600 BC were imitations of real shell-lamps that had
been used for a long time (Early Bronze Age, Canaanite/Bronze I–IV, c. 3300–2000 BC).
It is generally agreedthat the evolution of handmade lamps moved from bowl-shaped to saucer-
shaped, then from saucer with a nozzle, to a closed bowl with a spout.[
Chalcolithic Age, c. 4500–3300 BC
The first manufactured red pottery oil lamps appeared in the Chalcolithic. These were of the
round bowl type.
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The Bronze Ages (3200–1200 BC)
Bronze Age lamps were simple wheel-made bowls with a slight pinch on four sides for the wick.
Later lamps had only one pinch. These lamps vary in the shape of the rim, the general shape of
the bowl and the shape of the base.
Intermediate Bronze Age lamps (EBIV/MBI)
The earliest lamps known from Intermediate Bronze Age lamps (EBIV/MBI) With the four wick
lamps Lamps are made from large bowls with four shallow pinches for wicks, although some
lamps with only a single pinch have also been found
Middle Bronze Age lamps (MB)
The four-wick oil lamps persist into this period. However, most lamps now have only one
wick. Early in this period the pinch is shallow, while later on it becomes more prominent
and the mouth protrudes from the lamp's body. The bases are simple and flat. The
crude potter's wheel is introduced, transforming the handmade bowls to a more uniform
container. The saucer style evolves into a single spout shape.
Late Bronze Age lamps (LB)
A more pronounced, deeper single spout is developed, and it is almost closed on the
sides. The shape is evolving to be more triangular, deeper and larger. All lamps are now
wheel-made, with simple and usually flat bases.
The Iron Age (1200–560 BC)
During the Iron Age, lamp rims become wider and flatter, with a deeper and higher spout. The
tip of the spout is more upright in contrast to the rest of the rim. The lamps are becoming
variable in shape and distribution, although some remain similar to lamps from the Late Bronze
period. In addition, other forms evolve, such as small lamps with a flat base and larger lamps
with a round base. The later form continues into the Iron Age II.
In the later Iron Age, variant forms appear. One common type is small, with a wide rim and a
wide base. Another type is a small, shallow bowl with a thick and high discus base.
Arctic
The qulliq (seal-oil lamp) provided warmth and light in the harsh Arctic environment where
there was no wood and where the sparse population relied almost entirely on seal oil. This lamp
was the most important article of furniture for the Inuit, Yupik and other Eskimo peoples.The
lamps were made of stone and their sizes and shapes of lamps could be different, but mostly
were elliptical or half-moon shaped. The wicks were mostly made of dried moss
or cottongrass and were lit along the edge of the lamp. A slab of seal blubber could be left to
melt over the lamp feeding it with more fat.
Persian
Persian lamps were large, with thin sides and a deep pinch that flattens the mouth and makes it
protrude outward.
Greek
Greek lamps are more closed to avoid spilling. They are smaller and more refined. Most are
handle-less. Some are with a lug, which may be pierced or not pierced. The nozzle is elongated.
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The rim is folded over so it overlaps in order to make the nozzle, and is then pinched to make the
wick hole.They are round in shape and wheel-made.Chinese
The earliest Chinese oil lamps are dated from the Warring States period (481–221 BC). The
ancient Chinese created oil lamps with a refillable reservoir and a fibrous wick, giving the lamp a
controlled flame. Lamps were constructed from jade, bronze, ceramic, wood, stone, and other
materials. The largest oil lamp excavated so far is one discovered in a 4th-century tomb located
in modern Pingshan, Hebei.
oil for the lights.
Early Roman
Terracotta lamp/A terracotta oil lamp of the Roman Imperial era (replica)
Production of oil lamps shifted to Italy as the main source of supply in the Early Roman era.
Molds began to be used, and lamps were produced in large scale in factories. All lamps are
closed in type. The lamp is produced in two parts, the upper part with the spout and the lower
part with the fuel chamber. Most are of the characteristic "Imperial Type"—round, with nozzles
of different forms (volute, semi-volute, U-shaped), a closed body, a central disk decorated with
reliefs and a filling hole.
Late Roman[edit]
Late Roman lamps were of the "High Imperial" type. They included more decorations, and were
produced locally or imported in large scale. The multiple-nozzled lamps appeared during this
period. Many different varieties were created.
Frog type lamps also appeared during this period. These are kidney-shaped, heart-shaped or oval,
and feature the motif of a frog or its abstraction, and sometimes geometrical motifs. They were
produced around 100 AD. They are so variant that two identical lamps are seldom found.
Early Christian and Late Antique
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A late antique oil lamp showing a human figure identified as Christ./ Early Islamic oil lamps
(11th century), found in Southern Portugal
Early Christian and late antique oil lamps were diverse. One of the most notable ones were
Mediterranean sigillata (“African”) lamps. The motifs were largely geometric, vegetative and
graphic (monograms), with figural depiction of animals and human figures, often Christ
Byzantine
Oil lanterns of the Byzantine were slipper-shaped and highly decorative. The multiple-nozzle
design continued and most lamps bore handles. Some have complex exteriors.
Early Islamic
There is a transition period from Byzantine to Islamic lamps. The decoration on lamps of this
transition period changed from crosses, animals, human likenesses, birds, or fish to plain linear,
geometric, and raised-dot patterns.
The early Islamic lamps continued the traditions of Byzantine lamps. Decorations were initially a
stylized form of a bird, grain, tree, plant, or flower. Later, they became entirely geometric or
linear with raised dots.
In 9th-century Baghdad, al-Razi (Rhazes) described the first kerosene lamp; he referred to it as
the Arabic: naffatah in his Kitab al-Asrar ('Book of Secrets').[11]
In the transition period, some lamps had Arabic writing. Writing later disappears until
the Mamluk period (13th to 15th century AD).
Industrial age
Oil-burning carriage lamps provided a model for the first bicycle lamps in the 1860s.
Religious Variations: Israel and Palestinian territories
 Jerusalem oil lamp: The clay has a characteristic black color because it was burned without
oxygen. Usually of high quality.]
 Daroma oil lamp
 Jerash oil lamp
 Nabatean oil lamp
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 Herodian oil lamp: Considered to be used mainly by Jews. Wheel-made, rounded, and have a
nozzle with concave sides. The lamps are usually not decorated; if there is decoration, it
tends to be simple. Very common throughout all of Palestine, and some lamps have also
been found in Jordan. Date from the 1st century BC to the end of the 1st century AD.
 Menorah oil lamp, seven nozzles: Rare and are associated with Judaism because of the
numerical connection with the seven branches or arms of the Menorah.
 Samaritan oil lamp: Characterized by a sealed filling hole, which was to be broken by the
buyer. This was probably done to ensure ritual purity. They have a wider spout, and the
concavities flanking the nozzle are almost always emphasized with a ladder pattern band. In
general, the lamps are uncoated. The decorations are linear or geometric.
o Type I: A distinct channel runs from the pouring hole to the nozzle. They have a small
knob handle, a ladder pattern around the nozzle and no ornamentation on the bottom of
the base.
o Type II: Pear-shaped and elongated, with a lined channel that extends from the filling
hole to the nozzle. Continued to be used up to the early Muslim period.
 Candle Stick oil lamp: Menorah design on the nozzle and bunch of grapes on the shoulders.
 Byzantine oil lamp: The upper parts and their handles are covered with braided patterns. All
are made of a dark orange-red clay. A rounded bottom with a distinct X or cross appears
inside the circled base.
 Early Islamic oil lamp: Large knob handle and the channel above the nozzle are the
dominant elements of these. The handle is tongue-shaped, and decoration is rich and elegant.
The lower parts are extremely broad and the nozzles are pointed.
Lamps in a temple at Wayanad, Kerala, India/A basic earthen oil lamp used
for Diwali/Traditional Indian earthenware oil lamp or diya
Importance of oil lamps in India

In Vedic times, fire was kept alive in every household in some form and carried with oneself
while migrating to new locations. Later, the presence of fire in the household or a religious
building was ensured by an oil lamp. Over the years various rituals and customs were woven
around an oil lamp.
For Deep Daan, the gift of a lamp was and still is believed to be the best daan ('donation').
During marriages, spinsters of the household stand behind the bride and groom, holding an oil
lamp to ward off evil. The presence of an oil lamp is an important aspect of ritual worship
(the Shodashopachar Puja) offered to a deity. Moreover, a day is kept aside for the worship of
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the lamp in the busy festival calendar, on one amavasya (moonless) day in the month of Shravan.
This reverence for the deep is based on the symbolism of the journey from darkness and
ignorance to light and the knowledge of the ultimate reality – "tamaso ma jyotirgamaya".
Earlier lamps were made out of stone or seashells. The shape was like a circular bowl with a
protruding beak. Later, they were replaced by earthen and metal lamps. In the
epics Ramayana and Mahabharata, there are references to gold and silver lamps as well. The
simple shape evolved and the lamps were created in the shapes of
the matsya ('fish'), kurma ('tortoise') and other incarnations of god Vishnu. Lamps were also
created in the shape of the many emblems of gods, like conch shells or lotuses. Birds such as
swans, peacocks, or parrots, and animals like snakes, lions, elephants and horses were also
favorites when decorating a lamp. For lighting multiple lamps, wooden and
stone deepastambhas ('towers of light') were created.
Lighting of a Kuthuvilakku
Erecting a deepastambha in front of a temple is still a general practice in western and southern
India. In some of the South Indian temples, raised brass lamp towers called Kamba Vilakku can
be seen. To adapt the design to households and smaller spaces, the deepavriksha ('tree of light')
was created. As the name suggests, it is a metal lamp container with curvi-linear lines branching
out from the base, each holding a lamp. The Deepalakshmi is another common design, where the
goddess Lakshmi holds the lamp in her hands. Kuthuvilakku is another typical lamp traditionally
used for household purposes in South India.
Oil lamps also were included in proverbs. For example, a Bradj (pre-Hindi) proverb says,
"Chiraag tale andhera", 'the [utmost] darkness is under the oil-lamp (chiraag)', meaning that
what you seek could be close but unnoticed (right under your nose or feet), in various senses (a
lamp's container casts a strong shadow).
When the Big Temple in Thanjavur, Tamil Nadu, was built 1010 AD, there were elaborate
measures taken to provide lighting for the temple. Lands were donated to or conquered for the
temple for this sole objective. The income from these lands would go towards providing the oil
for the lights.
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Lamps in India : beauty and devotion
Lamps are an important part of Indian culture and tradition and is a revered object at homes
and temples. It is called deepam in the south and diya in the north. It is a part of ritualistic
worship at temples and homes.Lamps across India are found made of
clay,terracotta,porcelain,brass,bronze,silver etc.The earthen lamp is the commonest lamp made
on the potter’s wheel from clay. The potter introduced variety in lamp-making and thus we have
dome shaped lamp holders and bunch of five diyas. Diyas on top of a elephant figure or a horse
figure or as a hanging lamp are also available.Sometimes dances in India are centred around
lamps.
The earthen diya.
Earthen diya with five wicks.
Metal lamps are found at Hindu temples. Brass, bronze and silver are common. South
India and Gujarat have their own array of lamps. Many temples have niches in the walls where
lamps are placed. A lamp pillar or deepasthambham has plates at equal intervals and holds the
oil and wicks. The plates get smaller and the top of the pillar is decorated with a lion or peacock
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on top. Lamp used at the time of prayer is called aarti deepa which comes with a handle. The
lamp is a symbol of Goddess Lakshmi and is known as deepalakshmi.
Lamp as deepalakshmi, South India.
Aarti diya.
Deepavali or Diwali means a row or array of lights and symbolises chasing away darkness
from one’s life and ushering in prosperity and abundance. The festival commemorates the return
of Lord Rama to Ayodhya after defeating Ravana. The whole town of Ayodhya was lit up with
lamps to welcome Lord Rama along with his wife Sita and brother Lakshmana.
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In Tamil Nadu a lamp is called Vilakku and in Kerala it is called Valakku. There is a lot
of variety in the lamps of South India. Kuthuvilakku and Nilavilakku are traditional oil lamps
used in both Kerala and Tamil Nadu. Many times, a human figure is shown holding a lamp, the
cup being the oil container. In the Padmanabha temple at Thiruvananthapuram the male is shown
as the figure in the statues, which are mostly brass lamps. There are many inscriptions recording
the gift of lamps to presiding deities. The idea of statue lamps was probably taken from the
Romans or Phoenicians as the Tamils had trade links with them.
Paavai vilakku (lady with a lamp), Tamil Nadu.
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Tiered lamp in bronze, 13th-14th century, Kerala.
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Lamps set around a rangoli ( a decorative design) on Diwali.
Lamps with human motifs is more common in South India. However many south Indian
lamps are found in the temples of Benaras as per O.C Gangoly. The hamsa lamp or swan lamp is
found in South India which has a perpendicular stem which is the pedestal of the lamp and is
called deepa-briksha. This is broken into various knobs and the whole is surmounted by a model
of a swan or hamsa. The hamsa is a beautiful and auspicious bird and is the vahana or vehicle of
Lord Brahma. Lamps have been depicted in many paintings both medieval and modern.
Diwali in Rajasthan ( Painting next page)
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Copper alloy lamp with peacock and elephant, 18th century, Maharashtra./Lamp at
Padmanabhapura palace,16th century, Kanyakumari,Tamil Nadu.
During the month of Kartika(mid-November to mid-December) in the Hindu calendar a

festival of lights called Karthikai Deepam is celebrated in Tamil Nadu.The lamps are lit when
the moon is in conjunction with the Kartigai(Pleiades) and is a full moon. This constellation is a
group of six stars in the shape of an ear ornament. This day is called as Kartik Poornima and
observed by Hindus across India with lighting of lamps. It is also known as Dev Deepavali and
is celebrated in Benaras or Varanasi by lighting of all the ghats on the river Ganges. It is believed
that the Gods descend on earth on this auspicious day, to bathe in the Ganga river. Devotees take
a dip in the river and offer lamps to the Goddess Ganga in the evening and perform Ganga aarti.
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Nilavilakku lit up for Karthikai deepam, Tamil Nadu.
Image of chromolithograph ‘Indian woman floating lamps on the Ganges’ by William

Simpson,1867.
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Ganga aarti at Varanasi, Uttar Pradesh.
Lamp with swan motif, Kerala.
A diya, diyo, deya, divaa, deepa, deepam, or deepak is an oil lamp usually made from clay,
with a cotton wick dipped in ghee or vegetable oils. Diyas are native to the Indian subcontinent
often used in Hindu, Sikh, Jain and Zoroastrian religious festivals such as Diwali or
the Kushti ceremony.
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Clay Diyas are often used temporarily as lighting for special occasions, while diyas made
of brass are permanent fixtures in homes and temples. Especially in Diwali, diyas or candles are
representing of enlightenment, knowledge or wisdom.
 Diwali: The lighting of diyas forms a part of celebrations and rituals of the festival. Houses
are decorated with small diyas placed at boundaries and entrances.[3] In fact, the name of
Diwali is derived from the Sanskrit word Deepavali, which means the row of lights ("deep"
means Diya and "avali" means row).
 Karthikai Deepam: Diyas, also known as deepam in Tamil Nadu, can be lighted, especially
during the Karthikai Deepam.
Worship and prayers
A diya placed in temples and used to bless worshippers is referred to as an aarti.
A similar lamp called a butter lamp is used in Tibetan Buddhist offerings as well.
Hindu Rituals
Birth: The lighting of diya is also part of the Hindu religion rituals related to birth.
Types:
Top of the ornamental Nachiarkoil or Annam lamp of Tamilnadu.

In terms of the choice of material, the kiln fired earthenware lamps followed by the metallic
lamps with multiple wicks, mostly of brass known as Samai, are the most common, though other
materials are also used such as patravali floating lamp made from leaves or permanent lamps
made of stones.
In terms of wick design, lamps with one wick are most common followed by the four wick
styles, other variations such as two, five or sevel wick, etc also made.
In terms of overall lamps design, the ornamental lamps come in various designs. The
iconic Nachiarkoil lamp, also known as "Annam lamp", is produced exclusively in by the Pather
(Kammalar) community in Nachiyar Koil of Tamil Nadu.
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Other lamps
o Butter lamp
o Nachiarkoil lamp
o Nilavilakku lamp
o Sky lantern
o Types of Indian oil lamps
Related topics
o Aarti
o Diwali
o Rangoli
o List of light sources
Nilavilakku is a traditional lamp used commonly in Kerala as well as in Tamil nadu (called
Kuthuvillakku). The traditional lamps which is lit during every auspicious occasions; in temples
before the worship starts; at the official and unofficial functions.
a Nilavilakku
Syrian Christian Nilavilakku
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lighted up nilavilakku/Bronze lamp used in Temples.
Nilam in the Malayalam/Tamil language means floor or the ground and vilakku means lamp.
Original usage in Hinduism
The Nilavilakku is integral to several rituals and ceremonies in Hindu families in Kerala. As the
sun sets, young girls of the family bring the lighted lamps to the verandah of the house,
continued with evening prayers. In the evening the ritual is repeated alongside evening prayers.
In Hindu temples, various types of Nilavilakku like 'Kutthuvilakku', 'Thookkuvilakku' etc are
used and are very much related to the traditional beliefs and activities in Kerala.
Lighting the Nilavilakku on any occasion is believed to be auspicious. Nilavilakku plays an
important role in the presentation of various art forms. The art forms are performed after lighting
the lamp. In Kerala, many functions are inaugurated by lighting Nilavilakku.
Nilavilakku is usually made of bronze or brass. Usually cotton wicks doused in oil or ghee are
used for lighting the lamp. There are three ways of lighting the lamp. In one, only one wick is lit
and is directed towards the deity or sacred space and in another there are two lit wicks in two
directions. The third alternative is with five wicks in five directions.
Adoption by other religions
Christianity[
With the reach of Christianity in Kerala, Saint Thomas Christians (or Syrian Christians) also
started keeping Nilavilakku in their churches and homes. Traditionally, the nilavilakku is lighted
and kept at the main front entrance of a home. Syrian Christian art forms
like Margamkali and Parichamuttukali are performed around nilavilakku. A special type of
Nilavilakku, called Aal Vilakku is used in Temples of South India, especially in Kerala
Islam
It can find in some of the Muslim mosques like Ponnani Al Maqtoom Juma Masjid and Jarams
(holy caves) in
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Paavai Vilakku (lamp), simply translating to “Lady with a lamp” is a beautiful brass artefact
that has been evolving with the rich culture of Tamil Nadu. Although the exact age of this lamp
is not known, it features exquisitely detailed adornments on the lady and a thick braid down her
back. The lamp also deviates from traditional Paavai Vilakku in terms of the oval shape. The
history behind these lamps is fascinating, with the first of them being an attempt to embody the
form of the “Yavanas” or Greeks.
Through the years, these lamps have evolved and adapted with time, reflecting cultural changes
in their design and decoration. Some personally commissioned Pavai lamps replicate the features
of their owners holding the lamp as an offering to the deities. Pavai lamps are believed to
“remove the darkness of ignorance with the light of knowledge.”Styling and Usage -A great
addition to your home, these lamps can be used to initiate auspicious rituals or integrate
themselves into your household decor.Significant feature – Exquisite detailing, oval-shaped
Vilakku
Significance of diyas
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On Diwali people light millions of diyas. These beautiful diyas hold a deep significance
and are symbolic of our journey to enlightenment.
The oil in the diya symbolises negatives in the human mind. The wick is symbolic of the atma.
Lighting of diyas signifies getting rid of selfish thoughts.
In India, almost every household has a custom of lighting a deepam or diya twice a day — in the
morning and evening. This is a part of prayer. All ceremonies, daily worship rituals, auspicious
functions, religious occasions as well as new ventures start with lightning of the lamp. Diya is
essential in Hinduism because it signifies purity, goodness, good luck and power. The presence
of light means the non-existence of darkness and evil forces.
Since, Diwali is celebrated on the new moon day when there is supreme darkness everywhere;
people light millions of lamps to get rid of the darkness. It is believed that evil spirits and forces
gain power and become active when there is no light. So diyas are lit in every corner of the house
to weaken those evil forces. There is a deeper significance to the diya. The oil in the diya
symbolises the dirt in the human mind — such as greed, jealousy, hatred, lust etc — which
human beings tend to nurture. The cotton in the diya is symbolic of the atma or the self or the
soul. The diya presents light when the oil is burnt by the wick. Hence, lighting of the diyas
signifies that one needs to get rid of the selfish and materialistic thoughts. This frees one from all
forms of sadness, guiding the path to enlightenment and to connect with the Supreme being.
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Incredible Benefits of Drinking Hot Water for Your Overall Health
You must have often heard about the health benefits of drinking water. You also know that
drinking hot water first thing in the morning or just before going to sleep is beneficial, don’t
you? But how often do you drink hot water in the morning or before going to bed?
Regularly drinking hot water can give you a whole lot of benefits, including nourishment for
your skin and hair, and it also takes care of your overall system.
How Does Drinking Hot Water Improve Your Health?
Drinking warm water on an empty stomach is a norm a lot of us follow. The ones who start their
day by doing so swear by its benefits. Let us delve a little and learn more about its benefits.
1. Detoxes the Body
Drinking hot or warm water detoxifies the body and cleanses the system by flushing out foreign
elements and toxins.
The waning crescent adorning the hair of Lord Shiva
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CHAPTER VIII
The 9 Graha Puja performed at Bantey Sarai( near Angkor
Wat) 1200 years ago
Dr. Uday Dokras Ph D SWEDEN
Discovery that a Satyanarayan (9 Graha) Puja was performed on 22nd of April 967 AD at
largest Temple in the world- Bantey Sarai part of the Angkor Vat complex.
In Planetary clustering and navagraha at Banteay Srei , Asger Mollerup found that an inscription at
Prasat Banteay Srey, 15 km north of Angkor Wat in Cambodia, dates the inauguration of this
Shivaite sanctuary to coincide with a planetary alignment. A planetary clustering or planetary
alignment is when the five planets visible to the naked eye are observable at dawn or dusk above
the eastern or western horizon. The five planets form together with the sun, the moon, Rahu and
Ketu the Indian concept the Navagraha. A close gathering of the five planets is an impressive
celestial event and has been described in ancient Indian and Chinese records and calculations.
https://www.academia.edu/41864223/Planetary_clustering_and_navagraha_at_Banteay_Sr
ei
The Navagraha Pooja is a time tested vedic ritual to enable the performer to attain success
in his life path and enable him to be the benefactor of good things and deeds. The pooja is
worship of 9 planets on the natal chart of the person as well as in the heavens( skies) that
control our deeds desires and results and outcomes of the same. The pooja creates a
favorable ambience in the context of the present and future of the persons performing and
guide them to success.
Bantey sarai part of the Angkor Wat complex, on the other hand, a -UNESCO world heritage
site - is an enormous temple complex located in northern part of the country Cambodia in South
East Asia. It was originally built in the first half of the 12th century as a Hindu temple in the
form of a mandala dedicated to God Vishnu on a site 400 sq acres. In those ancient days, to
commemorate the inauguration of the Bantey sarai part of the Angkor Wat- largest Hindu
temple in the world to Lord Śrī Tribhuvanamaheśvara-a Satyanarayan (9 Graha) Puja was
performed when the 9 planets were actually visible to the eye. An inscription presenting the
astronomical setting when the main deity of the shrine was consecrated, has been discovered 15
km north of Angkor Wat in Cambodia. At Bantey sarai as contemplated by Asger Mollerup
Independent scholar. This event he says is is mentioned in the inauguration inscription of the Sivaite
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Prasat Banteay Srey, not Angkor. The inscription is dated not in numbers but by a description of the
celestial sphere, which he reconstructed.
Dr Uday Dokras, Nagpur’s erudite Hindulogist and Vastu Purusha mandala (Astrology) expert
believes that Venus-Jupiter conjunctions are not rare; but beautiful. Two examples occured in
2019- 24 January and 24th of November at dusk. A very close encounter between Venus and
Jupiter will also occur on 2 nd May 2022 when the two planets will rise at 03:23 (local time). In
the end of May, 2022, four of the five-planets of the navagraha will be visible on the night sky
every night, culminating on 29 th May when Mercury and the moon joins the celestial show
before dawn.
According to Asger Mollerup The most magnificent celestial show of this century will take place
after dawn the 8th of September 2040, when the moon will resemble that on the matted hair of
God Shiva and all 9 planets grouped together with the Planetary clustering of a navagraha.
Every scientific theory starts as a hypothesis. A scientific hypothesis is a suggested solution for
an unexplained occurrence that doesn't fit into a currently accepted scientific theory. In other
words, according to the Merriam-Webster Dictionary, a hypothesis is an idea that hasn't been
proven yet. If enough evidence accumulates to support a hypothesis, it moves to the next step —
known as a theory — in the scientific method and becomes accepted as a valid explanation of a
phenomenon.
Ancient Indians and mathematicians developed many such hypotheses and made observations to
either accept or reject their hypotheses. They regularly measured things such as in which part of
the sky the so called navagrahas were to be seen, tracked down their movements such as
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trajectory, degree etc. They noted down these and performed mathematical calculations. If you
have certain good number of observations, as per statistics you may use the outcomes of the
calculations to either accept or reject your hypothesis. Note that theories evolve and change over
time. They are not set in stone. As new evidence comes out theories often change. Among many
other things, ancient Indians had developed algebra to perform calculations. The picture below is
of Aryabhata, the person who created the number zero. He was born in 476 AD. His
contributions include Place value system and zero, Approximation of π, Trigonometry,
Indeterminate equations, Motions of the solar system, Eclipses, Sidereal periods,
Heliocentrism. For his explicit mention of the relativity of motion, he also qualifies as a major
early physicist.
Aryabhata correctly insisted that the earth rotates about its axis daily, and that the apparent
movement of the stars is a relative motion caused by the rotation of the earth, contrary to the
then-prevailing view, that the sky rotated.
This is indicated in the first chapter of the Aryabhatiya, where he gives the number of rotations
of the earth in a yuga, and made more explicit in his gola chapter.
Because they did have access to some technology.
Ancient indians also had instruments to observe things. A living example of this is the current
Jaipur Jantar Mantar, a collection of nineteen architectural astronomical instruments and is
currently a UNESCO World Heritage site. The observatory consists of nineteen instruments for
measuring time, predicting eclipses, tracking location of major stars as the earth orbits around the
sun, ascertaining the declinations of planets, and determining the celestial altitudes and related
ephemerides.
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Jantar Mantar deploys all three ancient coordinate systems of the five celestial coordinate
systems known. In the image above, the red (ecliptic) and blue (equatorial) coordinate systems
are two of the three classical systems that feature in the monument's instrument.
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Many references of ancient scientific instruments used by Ancient Indians have been found. See
example below.
The most important aspect of this is that the ancient Indians knew that the grahas moved
in elliptical paths. This is also mentioned in the Rig Veda.
They knew about more than 9 grahas ( the Navgrahas mentioned are used for Astrology
and not for Astronomy)
The earliest astronomical text —named Vedānga Jyotiṣa, written somewhere around 1st
millennium BCE, also details astronomical calculations, calendrical studies, and establishes rules
for empirical observation. As per one historian, Twenty-seven constellations, eclipses, seven
planets, and twelve signs of the zodiac were also known at that time.
Our ancient seers first confirmed the existence of planets and their influence on human life
through Divya Drishti. Later, Indian astronomers(Bhaskara, Varahamihra, Aryabhatta)
developed mathematical correlations to find distant objects. Varahamihra developed Surya
Siddhanta that becomes the pioneer text of Indian astronomy.
The below answer is a bit philosophical concept, but trust me it will really inspire you.
The tool of confirmation
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According to Indian philosophy, the confirmation can be done in 3 ways
1. Katchi pramana - Visual confirmation

2. Anumana pramana - Confirmation by logics
3. Agama pramana - Confirmation by seers through Divya Drishti or Yoga katchi
Let us look into each one of these.
Katchi pramana - Visual confirmation
The visual confirmation may give literal meaning as confirmation through eyes, but visual
confirmation actually means that confirmation through sensory organs. Humans have 5 sensory
organs viz eyes(seeing), ears(hearing), nose(smelling), tongue (tasting) and body(touching) and
we use one or more than one of the sensory organs at a time to confirm the object or a situation.
For example, the shape of an object can be confirmed by seeing.
The process of Visual confirmation
We may generally think that our sensory organs will do the confirmation by itself. But the five
sensory organs are just an instrument to capture the data and send it to another source to confirm.
There are 4 more inner instruments that will help in the process of confirmation. They are
1. Manash - Mind
2. Buddhi - Intellect
3. Cittam - Pure intellect
4. Ahankara - Ego or identity
The sensory organs are external instruments and these four(Manas, Buddhi, Cittam and
Ahankara) are termed as inner instruments.
Let us look into the process of visual confirmation
When the sensory organs capture the data(through eyes or ears etc), it will send them to Manas.
The Manas is the silo of memory. These memories are from various sources such as Karmic
memory(memories from our past birth), evolutionary memory - memory gain through evolution
(for ex: calf immediately after birth know how to suck the milk), sensory memory, etc. So the
mind will process the data sent by sensory organs and list out the options from its memory. For
example, if you see an object(say a table). The sensory organ(in this case eyes) will capture the
solid form and will send it to Manas. The Manas will list down the options(table, chair, door etc)
from its memory. The buddhi will collect the information from Manas, and it will confirm the
object using intellect.
What is the limitation of this process?
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This process may look flawless, but there is a huge limitation in this process. The limitation of
buddhi is that it will use the intellect according to the ahankara(identity) ie; if you have an
identity or belief about something then your intellect will work according to your belief. For
example, if you believe in God then your intellect will filter out the information that is
supportive to the belief of God.
Secondly, each of these sensory organs has certain limitations. Our eyes can physically see only
up to a certain distance, ears can hear the sound with certain frequency. So the visual
confirmation is not the best source of confirmation.
Anumana pramana - confirmation by logics
There are certain things that we can confirm through logic. Say if you see lightning then you can
confirm that you will hear thunder in few secs. If you see a smoke then you can confirm there
was a fire. This logical conclusion will not give correct results in all the situation and hence this
confirmation is also not the best source of confirmation.
Who is the true seeker?
The 5 external sensory organs and 4 internal instruments we discussed so far are just instruments,
who is the real seeker of the information from the outside world? The answer is Atma or soul.
The soul gets the data from the external world through 5 sensory organs and it is processed and
confirmed through 4 internal instruments.
What if the seeker is able to seek without instruments? - Divya Drishti
We just said that the true seeker is the soul and these internal and external sensory organs are just
instruments in collecting and processing the data similar to what a computer does it for us.
Our ancient seers with the power of deep meditation were able to directly interact with the
universe without the internal and external sensory organs and that is called Divya Drishti. The
Divya Drishti don’t have any physical limitation, and hence the soul can visualize the distance
objects(planets) and its influence without any internal and external sensory organs.
The distinction of faraway objects
With the power of Divya Drishti, our ancient seers were clearly able to visualize the distant
objects including its proximity to Earth. Thus there were able to clearly identify the objects that
can influence life on Earth and the objects that have negligible influence in life on Earth. Thus
the Indian astrology ignored the distant planet Uranus, Neptune, and Pluto but they included the
north and south nodes ie; Rahu and Ketu.
The nine planets (Nava Graha) according to ancient Indian Mythology are
Surya - Sun
Chandra - Moon
Mangala - Mars
Budha - Mercury
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Brihaspati/Guru - Jupiter
Shukra - Venus
Shani - Saturn
Rahu & Ketu.
So, clearly these are not the planets that we have today, at-least not all of them. There was no
need for any Scientific technology to see any of these because they are all directly visible to
naked Eye. Though, now a days Saturn is bit tricky to find (because of light pollution), it is still
one of the brightest objects in the night sky and is clearly distinguishable from other stars. It
would be even more brighter and more clearly visible several hundred years ago.
Their definition of a Planet is different from what we have now. They just categorized
everything that's not a Star as a planet. As Sun appears different from other stars (bigger and
brighter), they thought that it qualifies to be a planet, a special entity.
Rahu and Ketu are the weird outliers in this aspect. They are not actual bodies in space, but are
simply the points of intersection of Earth and Moon's orbits. These are noticeable during Eclipses
and they decided to group them as Planets too.
So, As you can see there is not really much thought put in to this. Earth is no where to be found
in this list because they just took it for granted. They didn't realize we are another entity floating
in the space. Even Neptune, Uranus are missing from this list. They are not visible without the
aid of powerful Telescopes (which are absent then) and hence they didn't exist in the Indian
mythology.
Therefore to answer your question, there is no scientific technology involved in this. They just
grouped the 9 things that are visible in the sky and each of that is called a Graha (planet).
Indians did not find that there are 9 planets orbiting the Sun. They only knew of 6. Budha
(Mercury), Shukra (Venus), Bhumi (Earth), Mangal (Mars), Brihaspati (Jupiter), and Shani
(Saturn).
They knew that Earth orbited the Sun. This is evident from the values used for the calculation of
epicycles of the other planets and the use of the orbital period of Sun in these calculations.
They believed that the solar system extended upto and slightly beyond the orbit of Saturn.
As to how ancient man figured out about planets as distinct from stars.
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By observing the north sky it becomes evident pretty soon that there is a diurnal motion of the
dome of the sky.
Over thousands of years of observing the night sky, our ancestors must have figured out that
although everything in the sky moves around from East to West over the course of the night,
Mars, Jupiter and Saturn has a secondary motion in the opposite direction over the course of
larger periods of time.
Figuring out that Mercury and Venus are two objects rather than four (2 morning objects and 2
evening objects) must have been the next eureka moment in ancient astronomy.
This much could be achieved by meticulous observation over very many years and by reasoning.
Mathematics developed along with astronomy so some knowledge of trigonometry helped too.
In the meanwhile observation of moon was important for religious and administrative
applications. By the time of Surya Siddhanta and Bhagavata purana the phenomena of the phases
of the moon and of the eclipses was understood in their modern sense. The fact that the orbit of
moon was inclined with respect to the ecliptic was understood as well.
This knowledge of Earth casting a shadow can be extended to planets and that is how Surya
Siddhanta explains occultations.
However, we see in the Surya Siddhanta that the diameter of the orbit of the outer planets were
figured out correctly. This I believe could only be achieved by applying some form of parallax
measurements.
Navagraha are nine heavenly bodies (as well as deities) that influence human life on Earth
in Hinduism and Hindu astrology. The term is derived from nava ("nine") and Graha (planet,
seizing, laying hold of, holding).
The Navagraha are
1. Surya: the Sun

2. Chandra: the Moon
3. Mangala: Mars
4. Budha: Mercury
5. Bṛhaspati: Jupiter
6. Shukra: Venus
7. Shani: Saturn
8. Rahu: Shadow body associated with the ascending (or north) lunar node
9. Ketu: Shadow body associated with the descending (or south) lunar node
10.
Muthuswami Dikshitar, a Carnatic music composer from southern India composed
the Navagraha Kritis in praise of the nine planets. Each song is a prayer to one of the nine
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planets. The sahitya (lyrics) of the songs reflect a profound knowledge of
the mantra and jyotisha sastras.
Navagraha temples devoted to Navagraha—the nine (nava) major celestial bodies (Grahas)
of Hindu astronomy.These temples are made of stones and are very beautiful. These celestial
bodies are
named Surya (Sun), Chandra (Moon), Mangala (Mars), Budha (Mercury), Brihaspati (Jupiter), Shukr
a (Venus), Shani (Saturn), Rahu (North Lunar Node) and Ketu (South Lunar Node). Many temples in
South India contain a shrine dedicated to the Navagrahas. However, the term Navagraha temples
refers to a cluster of nine separate temples, each an abode of one of the Navagrahas.
The Temple as a Mandala- Avittathur Mahadeva Temple

Chola Temples-The Navagraha temples in Tamil Nadu are a cluster of Navagraha Temples
dating from the Chola dynasty. During the Chola dynasty near Kumbakonam in Tamil Nadu
many temples were built. The Angkor Wat is a reflection of the Chola Religio-cultural traditions
albit on a grander scale .
As per Hindu legend, Sage Kalava was suffering from serious ailments along with leprosy. He
prayed to the Navagrahas, the nine planet deities. The planets were pleased by his devotion and
offered cure to the sage. Brahma, the Hindu god of creation, was angered as he felt that the
planets have no powers to provide boons to humans. He cursed the nine planets to suffer from
leprosy and were sent down to earth in Vellerukku Vanam, the white wild flower jungle - the
modern time Suryanar Kovil. The planets prayed to Shiva to relieve them off the curse. Shiva
appeared to them and said that the place belonged to them and they would have to grace the
devotees worshipping them from the place. Each temple is located in a different village, and is
considered an abode of one of the Navagrahas. However, eight among these temples are
dedicated to Shiva. The Surya temple is the only one dedicated to the Graham. In fact, it is
dedicated entirely to the worship of the Sun-God and the other navagrahas, the former being the
object of worship as the principal deity and the latter as attendant deities. It was built around the
11th or 12th century. The other temples were built earlier, ranging back to 7th-9th century.
1. Surya Navagrahastalam -- Sooriyanar Kovil (Thanjavur District)
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2. Chandra Navagrahastalam -- Thingalur (Thanjavur District)
3. Angaarakan Navagrahastalam -- Vaitheeswaran Kovil (Mayiladuthurai district)
4. Budha Navagrahastalam -- Thiruvenkadu (Mayiladuthurai district)
5. Guru Navagrahastalam -- Alangudi(Thiruvarur District)
6. Sukra Navagrahastalam -- Kanjanur (Thanjavur District)
7. Shani Navagrahastalam -- Thirunallar (Karaikal)
8. Raahu Navagrahastalam -- Thirunageswaram (Thanjavur District)
9. Ketu Navagrahastalam -- Keezhperumpallam (Mayiladuthurai district)
10. Angineeshwar temple -- Birth place of Lord Sanieeswarar and Lord Yematharmar,
Kodiyalur, Thirumeyachur, Thiruvarur District.
Legand- As per Hindu legend, Sage Kalava was suffering from serious ailments along with
leprosy. He prayed to the Navagrahas, the nine planet deities. The planets were pleased by his
devotion and offered cure to the sage. Brahma, the Hindu god of creation, was angered as he felt
that the planets have no powers to provide boons to humans. He cursed the nine planets to suffer
from leprosy and were sent down to earth in Vellurukku Vanam, the white wild flower jungle -
the modern time Suryanar Kovil. The planets prayed to Shiva to relieve them off the curse. Shiva
appeared to them and said that the place belonged to them and they would have to grace the
devotees worshipping them from the place. This is the only temple where there are separate
shrines for each of the planet deities.
Nine Grahas Temples (Navagraham temples) in Tamil Nadu is a set of nine Hindu temples,
each dedicated to one of the nine planetary deities, the Navagraham in various places around
the South Indian own of Kumbakonam in Tamil Nadu, India.[1] The presiding deity in most of
the temples is Shiva, with a shrine dedicated to the planetary deity.[2] Leaving Tirunallar
Saniswaran Temple which is located in Karaikkal, all the other temples are located in Tamil
Nadu.
The present masonry structure for most of the temples were built during the reign of Medieval
Cholas between the 7th and 11th centuries with later additions from the Vijayanagar period.
Constructed in the Dravidian style of architecture, most of the temples have a five-tiered
rajagopuram, the gateway tower and a granite wall enclosing all the shrines of the temple.
The temples are a part of the popular Navagraham pilgrimage in Tamil Nadu. It is believed that
the planetary deities were cursed by Brahma to dwell in Vellurukku Vanam, the white wild
flower jungle and were blessed by Shiva to make it their abode to devotees. The temples have six
daily rituals at various times from 5:30 a.m. to 9 p.m., and two yearly festivals on its calendar.
The temples are maintained and administered by the Hindu Religious and Charitable
Endowments Department of the Government of Tamil Nadu.
Suryanar Kovil is located to the East of Kumbakonam, 2 km (1.2 mi) from Aduthurai and the
Kumbakonam - Mayiladuthurai road. The temple has direct connectivity from lower Anicut and
Thiruppanandal. Kanjanoor, the temple for Sukran, is located 3 km (1.9 mi) from Suryanar Kovil
in the Aduthurai - Kuthalam road. Thingalur is located 35 km (22 mi) to the west of
Kumbakonam in the Kumbakonam - Tiruvvayyaru Road. Vaitheeswaran Kovil is located
50.5 km (31.4 mi) away from Kumbakonam on the Kumbakonam - Sirkazhi Road and 14.5 km
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(9.0 mi) away from Mayiladuthurai. Swetharanyeswarar Temple is located 24 km (15 mi) from
Mayiladuthurai and 13 km (8.1 mi) to the East of Vaitheeswaran Kovil. Ketu Stalam is located
close to Poompuhar, 9 km (5.6 mi) to the South of Thiruvenkadu and 23 km (14 mi) to the South
West of Vaitheeswarn Kovil. Alangudi is located 18 km (11 mi) to the South of Kumbakonam
on the Kumbakonam - Mannargudi road. Rahu Stalam is located 6 km (3.7 mi) to the West of
Kumbakonam on the Kumbakonam - Karaikal road and Saniswarar temple is located 46 km
(29 mi) further on the same road. Out of the nine temples, six are located on the northern bank of
river Kaveri, while the remaining three in the southern bank. Padal petra stalam - where the
three of the most revered Nayanars (Saivite Saints), Appar, Sundarar and Tirugnana
Sambandar have glorified the temples in Tevaram during the 7th-8th centuries.
Name of the Deit Grah Da

Location Photo
temple y a y
Hindu
Suryanar Kovil Sun Sun Aduthurai
Sun-God
Kailasanathar
Temple
Chandran Moon Mon Thingalur
Vaitheeswaran
Vaitheeswaran Koil Angaragan Mars Tue
Koil
Swetharanyeswara
r Temple
Budha Mercury Wed Tiruvenkadu
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Name of the Deit Grah Da
Location Photo
temple y a y
Apatsahayesvarar
Temple
Guru Jupiter Thur Alangudi
Agniswarar
Temple
Sukran Venus Fr Kanjanur
Tirunallar
Saniswaran Temple
Shani Saturn Sat Karaikal
Rahu Stalam Rahu Tirunageswaram
Nagannathaswamy
Temple, Keelaperumpalla
Ketu
Keezhaperumpalla m
m
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History- The Suryanar Kovil was built during the reign of Kulottunga Choladeva (AD 1060-
1118) and was called Kulottungachola-Marttandalaya. The current granite shrine is believed to
have been built by the Vijayanagara Empire. In modern times, all the temples are maintained and
administered by the Hindu Religious and Charitable Endowments Department of
the Government of Tamil Nadu. The Suryanar temple is mentioned in the songs of Muthuswami
Dikshitar, who has composed a song starting with "Suryamurthe" in Saurashatra ragam.
The temple of Thingalur is associated with the legend of Appar bringing back the life of the son
of Appoothi Adigal. The idol of moon is made of black granite and clad in pure white.
Vaitheeswaran Koil has five inscriptions mainly belonging to the period of Kulothunga Chola
I (1070-1120 CE. The inscription on the steps of Subramanya shrine records the shutter of the
sluice at Sattainathapuram measures 35 inches in length and 8 inches in breadth. The one on the
right of the temple tank indicates the tank, Nachiyar shrine, and its hall were completely
renovated when Kanderayar was governing the Sigali Simai, and during the management of the
temple by Muthukumaraswami Tambiran, a disciple of Sivagnanadesikar-Sambandar of the
Dharmapuram Adheenam.[8] On the wall of the second precinct, the inscriptions state that the
courtyard of Thayalnayagi shrine, the sacred steps and Tattisuri hall were built during Tamil year
4868 corresponding to 1689 CE. On the floor near accountant's seat registers a deed granted by
Sankarabaragiri Rengopanditar by Ambalavanatambiran, an agent of the temple. The Easter
gateway inscription indicates the gift of taxes from Manipallam in Tiruvalipparu.
There is no specific architecture pattern that uniquely identifies these temples. But all of the
temples have a rectangular plan with compound walls, pierced by a tiered raja gopuram (entrance
tower). Leaving the Suryanar Kovil, the central shrine is usually that of Shiva in the form
of lingam and the shrine of the planetary deity is located in the precinct around the main shrine.
All the other eight shrines of the Navagrahas are arranged facing the shrine of Suryanar.
The Navagraha or Satyanarayan (VISHNU) Puja
Bn,
A painting of Narayana (Viṣṇu) seated on lotus. A peetha
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The Satyanarayan Puja is a religious worship of the Hindu god Vishnu.The Angkor wat is also
a temple built to reverate the God VISHNU. Satya means “truth” and narayana means, “The
highest being” so Satyanarayan means “The highest being who is an embodiment of
Truth”. Vrat or Puja means a religious vow, religious observance, or obligation. Hindus
throughout perform Sri Satyanarayan Vrat for the divine blessings of health, wealth, prosperity,
opulence, education; relief from troubles and sickness. It can also be performed because of
success in business or career growth; during social functions like marriages, house-warming
ceremonies, naming of the children and so on.
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Legand: This puja is first mentioned in Skanda Purana, Reva Kanda by Suta Puranik to the
rishis in Naimisharanya. The details are part of the Katha (Story) that is usually read during the
ritual
Sri Satya Narayana puja is a very popular ritual in most parts of India including Gujarat,
Maharashtra, Assam, Bengal, Karnataka, Andhra Pradesh,Telangana,Bihar, Odisha, Manipur.
The ritual is usually performed on the Full moon day of every month, Ekadashi (11th day after
full moon or new moon), Kārtika Pūrṇimā, Vaiśākhā Pūrṇimā, solar eclipse day or on Saṅkrānti
except during Āṣāḍha Chandra Masa. It is also performed on special occasions and during times
of achievements, as an offering of gratitude to the Lord. These occasions could include marriage,
graduation, start of a new job, purchase of a new home, to name a few. In addition, the
performance of this most auspicious puja generally confers a child to couples trying to start a
family.
The Satyanarayan puja can be performed on any day for any reason. It is not a puja confined to
any festivities, but Purnima (full moon day) is considered specifically auspicious for this puja.
Performing this puja in the evening is considered more appropriate. However, one can perform
this puja in the morning as well as puja is very simple, can be performed by anyone, and it does
not require a priest to perform it. The original concept was instructions given by rishi Narada
Muni while on tour of earth he noticed tremendous amounts of sufferings all around due to
malnutrition. He went to lord Vishnu and described the situation and was told with instructions
to perform Pooja and the other stories to be narrated. One of the key instruction was to invite as
many friends, relatives and neighbors to attend the ceremony and to feed them and to offer as
many types of fruits as possible and the sufferings will be eliminated, and this was due to being
well fed and consumption of fruits.
Holy Preparations: The previous night, think of Lord Sri Satyanarayana and mentally decide to
perform puja the next day. Invite your relatives and friends. Tradition mandates to abstain from
worldly pleasures.
On the puja day, early in the morning keeping the same thoughts of worshiping the Lord, take a
head bath. If performing the evening, again take a head-bath. This should be done by both
husband and wife. Wear a clean dress.
Observe Fast (if possible).
Keep all the things for puja ready, near the altar. The total duration of the puja - start to finish –
will be around 3 hours.
Decorate the front door with mango leaves. The place near the altar is cleaned (with cow dung,
where possible).
The Altar is placed in an East-West direction such that the devotees performing the puja will be
seated facing east. It is decorated with floral designs, usually using rice flour and other coloured
powders. A new white cloth is spread on the Altar and layered with raw rice.
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Peeta
A Kalash (small pot made of Silver, Copper, Brass, or even earthen) is placed in the middle of
Altar. That small pot should add one betel nut, one rupee coin, some jwar or wheat and then
filled it with holy water like gangajal, if not available you can use clean water .A coconut is
placed on top and wrapped with a cloth.5 Mango or ashok leaves are placed between the coconut
and the pot. After this a red thread (kalava or moli) is tied 3 round in neck of pot . Make a
symbol of swastik in pot, it is a good and positive symbol .This too is decorated with Chandan
(Sandal paste) and kumkum. This process is called kalash sthapna .
A framed picture of Lord Satyanarayana is placed on the far side of the Altar. Flowers and
garlands can be placed on this frame.
Place all the puja items near the Altar.
The devotees performing the puja will be seated facing the Altar.
Prasad
The food is cooked as normal, usually rice, dal and vegetables; avoiding any non-vegetarian
(egg, meat, and fish dishes) and also avoid onion and garlic.
Make sure the kitchen is kept clean and devoid of impurities.
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The main Prasad [offering] (is also called as Sapatha, Sheera or Sapaada Bhakshya made with
equal parts (usually one and one-forth parts) of sugar, Semolina, and Ghee. Popularly, it is
cooked to blanch. Cardamoms, cashews, raisins, and/or bananas may be added while cooking or
as garnishing. Some people avoid cooking and merely mix the ingredients together.
Various regional variations exist in the way it is cooked. It also has various names - Telugu
Prasadam, Marathi Sheera, Gujarati Sheera,Bengali Sinni, Punjabi Panjiri, etc.
The main Prasad is offered together with daily food, various fruits, and Panchamrutam
(uncooked mixture of Milk, Yogurt, Ghee, Honey, and Sugar).
The following is a list of items needed for the puja.

 Haldi (Turmeric powder)
 Kumkum ( Red vermillion or Sindoor )
 Navadhanya ( a mixture of nine herbs offered to navagraha ( nine planets ) )
 Incense sticks
 Camphor
 Sandal paste
 A photoframed picture of Lord Satyanarayana
 A small idol (or coin) of Lord Satyanarayana (optional)
 wheat or jwar (not rice)
 Grass
 Betel leaves (100)
 Betel nuts (50)
 Coins (40)
 Dry Dates/ Almonds (50)
 Coconuts (8)
 Flowers, tulasi leaves
 Garland and floral garlands
 Two jars (Silver, Copper, Brass, or even earthen) – one for Kalash and another for the ritual
 Two flat plates
 A bell
 A large pidha table (for use as Altar)
 A large yellow cloth (to cover the Altar) pit is the favorite color or Satnarayan he wears
pitambar or yellow clothes
 A piece of yellow or red cloth (for the kalash)
 A ghee lamp (with at least three wicks)
 An oil lamp
 Cotton wicks
 Panchamrita (Uncooked mixture of milk, yogurt, honey, sugar, and ghee)
Essentials
 Conch shell
 One thousand Tulasi (Indian Basil) leaves.
 Tulasi manjari (flower of tulasi)
 Banana tree/leaves as a canopy
 White tila two table spoons (White tila or white sesame seeds is favorite of Lord Satnarayan.
Rose is his preferred flower)
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Procedure: The following procedure is as prescribed by and performed in Andhra Pradesh.
Several regional and traditional variations occur as mentioned in the following section.
Sri Satyanarayana Puja at home

The devotee begins by purifying oneself (achamniyam) and sankalpam (a vow that the named
devotee is performing the puja on such time and era, to attain such cause).
The puja starts with a prayer to Gaṇesha, to remove all obstacles that may occur as a result of
incorrectly performing the puja. This is done by the sixteen upacharas, chanting the names of
Lord Gaṇesha and offering prasada (offering usually consisting of banana, coconut, modak, a
sugar and coconut mixture, or laddu) and the showering of flowers. Subsequently, Varuna puja
(kalash puja) is performed.
A uniqueness of this puja is the invoking of pancha lokapalaka, navagrahas along with their
companion and co-companions, and the eight dikpalakas. This totals to 40 (5+9+(9*2)+8). Each
God has a vedic symbol of a unique metal. Since these are difficult to obtain by the common
means, and since the modern currency coins by minted with multiple metals, each Guest God is
represented by a coin. They are placed on a betel leaf. The betel nut, akshit and dry dates are the
offerings. Thus, the requirement of 40 coins, betel leaves and dry dates.
The main puja commences with the worship to Lord Satyanarayana. The idol (or coin) of Lord
Satyanarayana is bathed and cleaned with panchamritam. After placing the deity in the correct
position, 1008 names of Sri Satyanarayana are chanted.
This is followed by offering of Prasada and flowers (Mantra Pushpam).
Another requirement of the puja is that the story be heard among all those observing and
partaking in the puja.[19]
The puja concludes with an Aarti which consists of lighting camphor in the vicinity of an image
of the Lord.
After the puja is over, participants and observers of the puja are required to partake the prasad
that was offered and blessed by the Lord.
Regional and Traditional Variations to the ceremony:
 Many places the Varuna/ Kalash puja is done while invoking Ganesh at the start of the puja.
 The number of Athitis (divine guests) invoked varies substantially. Thus, the number of
coins and betel leaves count varies.
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Srai Satyanarayan Katha or story of Satyanarayan: An essential part of this puja is listening
to the Sri Satyanarayana Swami Katha (narrative).
Chapter 1 narrates the origins of the puja. Sri Satyanarayana Katha comes from the Skanda
Puraṇa, Reva khaṇḍa. Suta Maharṣhi is the one narrating this account to Saunaka Muni, in
Naimiṣaraṇya to the ṛiṣhis who were performing a thousand-year yajna for the benefit of
humanity. The procedure itself was narrated my Sriman Narayana to Narada.
Chapter 2 narrates the benefits of the puja. A poor Brahmin was approached by Lord Himself in
disguise and He advised him of the puja. Upon successful completion of the puja, the Brahmin
could overcome his difficulties and enjoy eternal bliss. It also narrates about the good fortune of
a woodcutter who witnesses the Brahmin performing the puja and continues to gain prosperity
after performing the puja.
Chapter 3 narrates the mishaps that may occur for dishonoring the vow to perform the puja. A
merchant, with an intention to establish family, vows to perform the puja upon having a child.
He adjourns the vow to complete it during the child's marriage. Upon forgetting the vow, the
Lord puts the merchant in hardship. The merchant is falsely accused and imprisoned. His entire
business is confiscated by the king. His household goes bankrupt. He is freed when his wife
recollects the promise and performs the puja.
Chapter 4 narrates about the Lord's benevolence and the importance of the Prasad. This is a
continuation of the previous chapter. During an incident, the merchant puts off the Lord about
his merchandise, thereby losing all its value. Realizing his folly, the merchant regrets his
intemperance and seeks forgiveness. On hearing that the merchant reached the dockyard, his
wife and daughter, who were performing the puja at that time, forget to take the Prasad. Angered
with the disrespect, He makes the boats sink into the sea, only to be restored when they have the
Prasad.
Chapter 5 narrates about the importance of the puja and not that of the devotees. A group of
backwoodsmen was performing the puja. King discards and disregards the offerings, thereby
invoking the wrath of Sri Satyanarayana. The king loses his kingdom, wealth, and family, only to
be restored upon realizing his recklessness and seeking forgiveness to Sri Satyanarayana and
accepting the offerings.
Satyanarayana Puja at home

The rituals concludes with the Puja participants including the story audience
singing Invocation prayers (Aarti) to Satya Nārāyaṇa.
Margazhi dawn with 12 pieces of trivia on the Sun God.
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1. The Sun is known in Hindu mythology by twelve names: Mitra, Ravi, Surya, Bhanu,
Kha, Pusha, Hiranyagarbha, Marichin, Aditya, Savitr, Arka and Bhaskara.
2. Suryanamaskar or the sun salutation exercise in Yoga has twelve postures dedicated to
each one of these forms.
3. Sauram or worship of the Sun is one of the ‘Shanmathams’ or six schools of Hindu
religion.
4. The Sun is the presiding deity among the Navagrahas, the set of nine celestial bodies
deified in Indian astrology.
5. The Suryanar temple in Kumbhakonam is dedicated to the Sun God. Muttuswami
Dikshitar has composed ‘Suryamurthe’ in Saurashtra ragam on this deity.
6. Several temples in North and East India, such as the ancient temple of Konark in
Orissa are dedicated to the ‘Arka’ form of the Sun.
7. Worship of a solar deity was also prevalent in the ancient civilizations of Egypt,
Greece and Mesopotamia.
8. Key festivals in India dedicated to the sun include Makara Sankranti or Pongal, Chhat
and Ratha Saptami.
9. Surya is associated with the great Indian epics. Lord Rama is said to have
descended from the Suryavansha dynasty, while the Mahabharata warrior Karna
was the sun God’s son
10. ‘Aditya’ is the name of the 12th chakra in the sampurna mela raga scheme in
Carnatic music.
11. In multiple music compositions, the resplendence of the deity is compared
with the brilliance of the sun, through phrases such as ‘bhanu koti’ and ‘dinakara
koti’ prakasham.
12. The Aditya Hridayam is a well- known hymn in praise of the Sun, while the
Gayatri mantra bears reference to the sun or ‘savitr’.
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ANNEXURE I
Why does Lord Vishnu deity or painting in Thailand carry a trident (trishul) in one of His
4 hands, not a club?
Because the Thais are way more into Vaishnavism than Shaivism. Shaivism is not popular in
Thailand. So they took a trishul of Shiva and gave it to Vishnu which means they took some
power of Shiva to Vishnu. Well, it’s just my own theory but it’s quite possible. Anyway, even
though Vishnu is holding a trishul, Shiva is still holding a trishul too. We didn’t remove Shiva’s
trishul, but just gave a trishul to Vishnu as well.
But no, our Vishnu does hold a club (called Kataa in Thai from Gadda), but the one that he
usually doesn’t hold is a lotus/an earth but hold a Trisul instead.
Shiva (Left) and Vishnu (Right) from Sukhothai period.
Anyway, there was Shaivism in the past but Vaishnavism was getting more and more popular,
especially in Ayutthaya (from Ayodhya) period. If you look at early Thai art like Sukhothai, they
even created Shiva statue. Also, if you look closely to Vishnu’s lower left hand, it looks like he
is holding something (but it’s gone) which many people think it’s a lotus. That’s mean in pre-
Ayutthaya era, Vishnu didn’t hold a trishul yet because Shiva was still quite popular. The
iconography of Vishnu is still correct,
ฺBut nowadays, Vishnu iconography in Thailand is confusing. Sometimes they remove a lotus
or a club and put a trishul or whatever they want. And even change things in his hands lelf to
right, right to left.
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Some modern Thai Vishnu:
261
262
263
264
Trishul is the must!
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ANNEXURE II
ANGKOR THE SATYANARAYAN TEMPLE IN
CAMBODIA
ANGKOR THE TEMPLRE OF SATYNARYANThe bas-relief of the Churning of the Sea of

Milk shows Vishnu in the centre, his turtle Avatar Kurma below, asuras and devas to left
and right, and apsaras and Indra above.
The original name of the temple was Vrah Viṣṇuloka or Parama Viṣṇuloka (Sanskrit), Barom
Visnulōk) which means the sacred dwelling of Vishnu. Angkor Wat was built in the first half of
the 12th century (113-5BC). Estimated construction time of the temple is 30 years by King
Suryavarman II. He was one of the greatest ones from Khmer Empire. It was build as a state
temple. Although originally build as a Hindu temple dedicated to Supreme Lord Vishnu, later on
it got converted as Buddhist temple, when Khmers adopted Buddhism as a state religion.
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At the western entrance of Angkor Wat stands 5 meters tall statue of Lord Vishnu, known locally
as Ta Reach. It is carved from a single piece of sandstone and is draped with colorful clothing
and offerings from pilgrims visiting the site. This standing stone statue has eight arms and the
head of Buddha. When Angkor Wat became a Buddhist temple, the head of Lord Vishnu was
replaced with the head of Buddha.It is a temple complex in Cambodia and the largest religious
monument in the world by land area, on a site measuring 162.6 hectares (1.626 km2; 402 acres).
Originally constructed as a Hindu temple dedicated to the god Vishnu for the Khmer Empire, it
was gradually transformed into a Buddhist temple towards the end of the 12th century, and as
such it is also described as a "Hindu-Buddhist" temple It was built by the Khmer
King Suryavarman IIin the early 12th century in Yaśodharapura ( Angkor), the capital of
the Khmer Empire, as his state temple and eventual mausoleum. Breaking from
the Shaiva tradition of previous kings, Angkor Wat was instead dedicated to Vishnu. As the best-
preserved temple at the site, it is the only one to have remained a significant religious centre
since its foundation. The temple is at the top of the high classical style of Khmer architecture. It
has become a symbol of Cambodia, appearing on its national flag, and it is the country's prime
attraction for visitors.
Though Tamil rulers did not build Angkor Wat. However, it was built under Tamil (Chola) rule.
Suryavarman II built the Angkor Wat. Like many other expeditions, Rajendra Chola decimated
Sri Vijaya empire (modern day Indonesia) at the request of Sailendra . Sri Vijaya was a mightly
empire controlling the Strait of Malacca (present day Chinese nightmare, Lol!). They started
monopolizing the trade route which Cholas and the surrounding kingdoms found difficult to
trade. Though Cholas were friendly with Srivijaya during the Raja Raja chola rule, relationship
deteriorated when they started controlling the trade route impacting Chola trade with China.
The decimation of Sri Vijaya and the successful expedition and conquest of Malaysia, Indonesia,
Thailand, Burma, some parts of Cambodia and Vietnam earned Rajendra Chola the title
‘Gadaram vendran (one who conquered Gadaram)’ and also made all the kings his vassals. Like
most other far off expeditions, Cholas did not rule the areas directly, rather installed vassals and
collected tributes. This continued for the next 150 or so years though it slowly went down.
It was during the reign of Kulothunga I (Rajendra Chola’s son) that Suryavarman II ascended the
throne in Cambodia. He too maintained friendly relations and had lot of trade relationships. The
South east Asia was abundant with Tamils reining control in trade and polity by and large.
Though all the kingdoms were Saivists (followed God Shiva), the Khmer king Suryavarman II
however, followed Vishnu.
The architecture of Angkor Wat is therefore heavily influenced by and resembles the South
Indian Temple architecture. Like all temples in South India, Angkor Wat also was built to
function as a garrison. The temples are all built like a city in themselves. They provided shelter
and protection for the people during emergencies like war or calamities. That is the reason they
have layered defense structures (wall inside wall inside wall with water and other obstacles in
between) similar to forts. However, Angkor Wat was built as a city in itself to celebrate the
victory of Suryavarman II over the expeditions. This is also characteristic of the chola empire
(Rajendra chola II built Gangai konda cholapuram to celebrate his victory over the Ganges
country). It is a fusion of Chola and Khmer architecture.
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Before the Cholas, the Pallavas were quite influential in the South east Asia.
So for the question, No. Tamils did not build the Angkor Wat, it was built by Khmer king but
was built under the Tamil rule.
Angkor Wat combines two basic plans of Khmer temple architecture: the temple-mountain and
the later galleried temple. It is designed to represent Mount Meru, home of the devas in Hindu
mythology: within a moat more than 5 kilometres (3 mi) long and an outer wall 3.6 kilometres
(2.2 mi) long are three rectangular galleries, each raised above the next. At the centre of the
temple stands a quincunx of towers. Unlike most Angkorian temples, Angkor Wat is oriented to
the west; scholars are divided as to the significance of this. The temple is admired for the
grandeur and harmony of the architecture, its extensive bas-reliefs, and for the
numerous devatas adorning its walls.
The modern name, Angkor Wat (alternate name: Nokor Wat means "Temple City" or "City of
Temples" in Khmer; Angkor meaning "city" or "capital city", is a vernacular form of the
word nokor (Khmer: នគរ), which comes from the Sanskrit word nagara (Devanāgarī:
नगर) Wat is the Khmer word for "temple grounds", also derived
from Sanskrit vāṭa (Devanāgarī: िाट), meaning "enclosure".
King Suryavarman II, the builder of Angkor Wat

Angkor Wat lies 5.5 kilometres (3.4 mi) north of the modern town of Siem Reap, and a short
distance south and slightly east of the previous capital, which was centred at Baphuon. In an area
of Cambodia where there is an important group of ancient structures, it is the southernmost of
Angkor's main sites.
According to a myth, the construction of Angkor Wat was ordered by Indra to serve as a palace
for his son Precha Ket Mealea. According to the 13th-century Chinese traveller Zhou Daguan,
some believed that the temple was constructed in a single night by a divine architect.
The initial design and construction of the temple took place in the first half of the 12th century,
during the reign of Suryavarman II (ruled 1113 – c. 1150). Dedicated to Vishnu, it was built as
the king's state temple and capital city. As neither the foundation stela nor any contemporary
inscriptions referring to the temple have been found, its original name is unknown, but it may
have been known as "Varah Vishnu-lok" after the presiding deity. Work seems to have ended
shortly after the king's death, leaving some of the bas-relief decoration unfinished The term Vrah
Viṣṇuloka or Parama Viṣṇuloka literally means "The king who has gone to the supreme world of
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Vishnu", which refer to Suryavarman II posthumously and intend to venerate his glory and
memory. Bas reliefs galleries of the third tier :
The third tier is surrounded by long concentric galleries. Its walls contain some of the finest and
best preserved bas reliefs of Angkor Wat, including:
The battle of Lanka, a story from the epic Ramayana, where Rama fights Ravana who abducted
his wife Sita
The battle of Kurukshetra from the epic Mahabharata, between the Kauravas and the Pandavas,
depicting soldiers and commanders on elephants or riding chariots
A 90 meter panel of the Royal Procession. Two sections depict King Suryavarman II and a
procession of court ladies, another section shows a procession of soldiers on foot or on horses
and elephants and a parade of Brahmin priests
The Heavens and Hells and the Judgement of Sinners by Yama, the Hindu God of Death.
Depictions of the 37 heavens with palaces with servants and the 32 hells and the punishments
and tortures received there, each one for a specific sin committed
The churning of the ocean of milk, a 50 meter long panel. This story from the Mahabharata tells
how an elixir of immortality over which the Gods and the demons fight is produced by churning
the ocean with Mount Meru used as the churning rod
Vishnu and his incarnation Krishna
The victory of Vishnu over the asuras
The abduction of Sita by Ravana
Other scenes from the Ramayana
Within the third enclosure, right after passing the main entrance on the West end are galleries
that delimit four courtyards. Its walls are decorated with devatas, apsaras and rishis, while the
pediments contain carvings of Vishnu and Krishna, one of Vishnu’s incarnations. The galleries
also contain a number of Buddha images, placed there after Angkor Wat was converted into a
Buddhist temple.
The platform with 5 lotus bud shaped towers
The second tier measuring 100 by 115 meters is enclosed by galleries. On each of its four corners
are towers that have partly collapsed. On top of the structure is a square platform about 55 meters
wide that contains five towers shaped like lotus buds. The platform is surrounded by galleries,
with a sanctuary tower on each if its corners.
In the middle stands the 42 meter high central sanctuary on each side opening to a vestibule in
which Buddha statues are found. The walls of the tower are decorated with well preserved
devatas. Inside is the cella, a chamber that enshrined a large statue of Vishnu.
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The classic Seven Wonders of the Ancient World list includes only monuments around the
Mediterranean Sea. There are several other wonders of the world lists, among them wonders of
nature, engineering and the industrial world. Although not on any of these lists, Angkor Wat is
often considered “the 8th Wonder of the World”.
In 1177, approximately 27 years after the death of Suryavarman II, Angkor was sacked by
the Chams, the traditional enemies of the Khmer. Thereafter the empire was restored by a new
king, Jayavarman VII, who established a new capital and state temple (Angkor Thom and
the Bayon respectively) a few kilometres to the north.
Towards the end of the 12th century, Angkor Wat gradually transformed from a Hindu centre of
worship to Buddhism, which continues to the present day. Angkor Wat is unusual among the
Angkor temples in that although it was largely neglected after the 16th century it was never
completely abandoned. Fourteen inscriptions dated from the 17th century discovered in Angkor
area testify to Japanese Buddhist pilgrims that had established small settlements alongside
Khmer locals. At that time, the temple was thought by the Japanese visitors as the
famed Jetavana garden of the Buddha, which originally located in the kingdom of Magadha,
India. The best-known inscription tells of Ukondayu Kazufusa, who celebrated the Khmer New
Year at Angkor Wat in 1632.
One of the first Western visitors to the temple was António da Madalena, a Portuguese friar who
visited in 1586 and said that it "is of such extraordinary construction that it is not possible to
describe it with a pen, particularly since it is like no other building in the world. It has towers and
decoration and all the refinements which the human genius can conceive of." In 1860, the temple
was effectively rediscovered by the French naturalist and explorer Henri Mouhot, who
popularised the site in the West through the publication of travel notes, in which he wrote:
One of these temples, a rival to that of Solomon, and erected by some ancient Michelangelo,
might take an honorable place beside our most beautiful buildings. It is grander than anything
left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the
nation is now plunged
There were no ordinary dwellings or houses or other signs of settlement, including cooking
utensils, weapons, or items of clothing usually found at ancient sites. Instead there is only the
evidence of the monuments themselves. An exploration commission began drawing up a list of
principal monuments. Subsequent missions copied inscriptions written on Angkor buildings so
scholars might translate them and learn something of Angkor's history.
The splendid artistic legacy of Angkor Wat and other Khmer monuments in the Angkor region
led directly to France adopting Cambodia as a protectorate on 11 August 1863 and invading
Siam to take control of the ruins. This quickly led to Cambodia reclaiming lands in the
northwestern corner of the country that had been under Siamese (Thai) control since AD 1351
(Manich Jumsai 2001), or by some accounts, AD 1431.
By 1885 they had worked up a chronology of the rulers and developed the outlines of a
description of the civilization that had produced the temple complex. In 1898 the French decided
to commit substantial funds to Angkor's preservation. Centuries of neglect had permitted the
jungle to recapture many of the more significant structures, and unless efforts were made to free
the buildings from the embrace of huge banyan and silk-cotton trees, they might soon be crushed
to destruction.
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Angkor Wat's aesthetics were also on display in the plaster cast museum of Louis
Delaporte called musée Indo-chinois which existed in the Parisian Trocadero Palace from c.1880
to the mid-1920s. The 20th century saw considerable restoration of Angkor Wat. Gradually
teams of laborers and archeologists pushed back the jungle and exposed the expanses of stone,
permitting the sun once again to illuminate the dark corners of the temple. Angkor Wat caught
the attention and imagination of wider audience in Europe when the pavilion of French
protectorate of Cambodia, as part of French Indochina, recreated the life-size replica of Angkor
Wat during Paris Colonial Exposition in 1931.
Cambodia gained independence from France on 9 November 1953 and has controlled Angkor
Wat since that time. It is safe to say that from the colonial period onwards until the site's
nomination as UNESCO World Heritage in 1992, this specific temple of Angkor Wat was
instrumental in the formation of the modern and gradually globalised concept of built cultural
heritage.[28]
Restoration work was interrupted by the Cambodian Civil War and Khmer Rouge control of the
country during the 1970s and 1980s, but relatively little damage was done during this period.
Camping Khmer Rouge forces used whatever wood remained in the building structures for
firewood, and a shoot-out between Khmer Rouge and Vietnamese forces put a few bullet holes in
a bas relief. Far more damage was done after the wars, by art thieves working out of Thailand,
which, in the late 1980s and early 1990s, claimed almost every head that could be lopped off the
structures, including reconstructions
The temple is a powerful symbol of Cambodia, and is a source of great national pride that has
factored into Cambodia's diplomatic relations with France, the United States and its neighbour
Thailand. A depiction of Angkor Wat has been a part of Cambodian national flags since the
introduction of the first version circa 1863. From a larger historical and even transcultural
perspective, however, the temple of Angkor Wat did not become a symbol of national pride sui
generis but had been inscribed into a larger politico-cultural process of French-colonial heritage
production in which the original temple site was presented in French colonial and universal
exhibitions in Paris and Marseille between 1889 and 1937.
In December 2015, it was announced that a research team from University of Sydney had found
a previously unseen ensemble of buried towers built and demolished during the construction of
Angkor Wat, as well as massive structure of unknown purpose on its south side and wooden
fortifications. The findings also include evidence of low-density residential occupation in the
region, with a road grid, ponds and mounds. These indicate that the temple precinct, bounded by
moat and wall, may not have been used exclusively by the priestly elite, as was previously
thought. The team used LiDAR, ground-penetrating radar and targeted excavation to map
Angkor Wat.
Plan of Angkor Wat
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General layout of Angkor Wat with its central structure in the middle/Detailed plan of the central
structure
Site and plan

Angkor Wat, located at 13°24′45″N 103°52′0″E, is a unique combination of the temple
mountain (the standard design for the empire's state temples) and the later plan of
concentric galleries. The construction of Angkor Wat also suggests that there was a celestial
significance with certain features of the temple. This is observed in the temple's east–west
orientation, and lines of sight from terraces within the temple that show specific towers to be at
the precise location of the sunrise on a solstice. The temple is a representation of Mount Meru,
the home of the gods: the central quincunx of towers symbolises the five peaks of the mountain,
and the walls and moat symbolize the surrounding mountain ranges and ocean. Access to the
upper areas of the temple was progressively more exclusive, with the laity being admitted only to
the lowest level.
Unlike most Khmer temples, Angkor Wat is oriented to the west rather than the east. This has led
many (including Maurice Glaize and George Coedès) to conclude that Suryavarman intended it
to serve as his funerary temple. Further evidence for this view is provided by the bas-reliefs,
which proceed in a counter-clockwise direction—prasavya in Hindu terminology—as this is the
reverse of the normal order. Rituals take place in reverse order during Brahminic funeral
servicesThe archaeologist Charles Higham also describes a container which may have been a
funerary jar which was recovered from the central tower. It has been nominated by some as the
greatest expenditure of energy on the disposal of a corpse. Freeman and Jacques, however, note
that several other temples of Angkor depart from the typical eastern orientation, and suggest that
Angkor Wat's alignment was due to its dedication to Vishnu, who was associated with the west.
Drawing on the temple's alignment and dimensions, and on the content and arrangement of the
bas-reliefs, researcher Eleanor Mannikka argues that the structure represents a claimed new era
of peace under King Suryavarman II: "as the measurements of solar and lunar time cycles were
built into the sacred space of Angkor Wat, this divine mandate to rule was anchored to
consecrated chambers and corridors meant to perpetuate the king's power and to honour and
placate the deities manifest in the heavens above." Mannikka's suggestions have been received
with a mixture of interest and scepticism in academic circles.[38] She distances herself from the
speculations of others, such as Graham Hancock, that Angkor Wat is part of a representation of
the constellation Draco.[42]
The Angkor Wat temple's main tower aligns to the morning sun of the Spring Equinox
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Style
Angkor Wat as viewed from the side

Angkor Wat is the prime example of the classical style of Khmer architecture—the Angkor Wat
style—to which it has given its name. By the 12th century Khmer architects had become skilled
and confident in the use of sandstone (rather than brick or laterite) as the main building material.
Most of the visible areas are of sandstone blocks, while laterite was used for the outer wall and
for hidden structural parts. The binding agent used to join the blocks is yet to be identified,
although natural resins or slaked lime has been suggested.
The temple has drawn praise above all for the harmony of its design. According to Maurice
Glaize, a mid-20th-century conservator of Angkor, the temple "attains a classic perfection by the
restrained monumentality of its finely balanced elements and the precise arrangement of its
proportions. It is a work of power, unity and style."
Architecturally, the elements characteristic of the style include: the ogival, redented towers
shaped like lotus buds; half-galleries to broaden passageways; axial galleries connecting
enclosures; and the cruciform terraces which appear along the main axis of the temple. Typical
decorative elements are devatas (or apsaras), bas-reliefs, and on pediments extensive garlands
and narrative scenes. The statuary of Angkor Wat is considered conservative, being more static
and less graceful than earlier work. Other elements of the design have been destroyed by looting
and the passage of time, including gilded stucco on the towers, gilding on some figures on the
bas-reliefs, and wooden ceiling panels and doors.
Features
Outer enclosure
The outer wall, 1,024 m (3,360 ft) by 802 m (2,631 ft) and 4.5 m (15 ft) high, is surrounded by a
30 m (98 ft) apron of open ground and a moat 190 m (620 ft) wide and over 5 kilometres (3 mi)
in perimeter. The moat extends 1.5 kilometres from east to west and 1.3 kilometres from north to
south Access to the temple is by an earth bank to the east and a sandstone causeway to the west;
the latter, the main entrance, is a later addition, possibly replacing a wooden bridge. There
are gopuras at each of the cardinal points; the western is by far the largest and has three ruined
towers. Glaize notes that this gopura both hides and echoes the form of the temple proper. Under
the southern tower is a statue of Vishnu, known as Ta Reach, which may originally have
occupied the temple's central shrine. Galleries run between the towers and as far as two further
entrances on either side of the gopura often referred to as "elephant gates", as they are large
enough to admit those animals. These galleries have square pillars on the outer (west) side and a
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closed wall on the inner (east) side. The ceiling between the pillars is decorated
with lotus rosettes; the west face of the wall with dancing figures; and the east face of the wall
with balustered windows, dancing male figures on prancing animals, and devatas, including
(south of the entrance) the only one in the temple to be showing her teeth.
The outer wall encloses a space of 820,000 square metres (203 acres), which besides the temple
proper was originally occupied by the city and, to the north of the temple, the royal palace. Like
all secular buildings of Angkor, these were built of perishable materials rather than of stone, so
nothing remains of them except the outlines of some of the streets. Most of the area is now
covered by forest. A 350 m (1,150 ft) causeway connects the western gopura to the temple
proper, with naga balustrades and six sets of steps leading down to the city on either side. Each
side also features a library with entrances at each cardinal point, in front of the third set of stairs
from the entrance, and a pond between the library and the temple itself. The ponds are later
additions to the design, as is the cruciform terrace guarded by lions connecting the causeway to
the central structure.
Central structure
Aerial view of the central structure; in front of the central structure lies the cruciform terrace.
The temple stands on a terrace raised higher than the city. It is made of three
rectangular galleries rising to a central tower, each level higher than the last. Mannikka interprets
these galleries as being dedicated to the king, Brahma, the moon, and Vishnu. Each gallery has
a gopura at each of the points, and the two inner galleries each have towers at their corners,
forming a quincunx with the central tower. Because the temple faces west, the features are all set
back towards the east, leaving more space to be filled in each enclosure and gallery on the west
side; for the same reason the west-facing steps are shallower than those on the other sides.
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The outer gallery measures 187 m (614 ft) by 215 m (705 ft), with pavilions rather than towers at
the corners. The gallery is open to the outside of the temple, with columned half-galleries
extending and buttressing the structure. Connecting the outer gallery to the second enclosure on
the west side is a cruciform cloister called Preah Poan (the "Hall of a Thousand
Gods"). Buddha images were left in the cloister by pilgrims over the centuries, although most
have now been removed. This area has many inscriptions relating the good deeds of pilgrims,
most written in Khmer but others in Burmese and Japanese. The four small courtyards marked
out by the cloister may originally have been filled with water North and south of the cloister
are libraries.
Beyond, the second and inner galleries are connected to each other and to two flanking libraries
by another cruciform terrace, again a later addition. From the second level
upwards, devatas abound on the walls, singly or in groups of up to four. The second-level
enclosure is 100 m (330 ft) by 115 m (377 ft), and may originally have been flooded to represent
the ocean around Mount Meru. Three sets of steps on each side lead up to the corner towers and
gopuras of the inner gallery. The very steep stairways represent the difficulty of ascending to the
kingdom of the gods. This inner gallery, called the Bakan, is a 60 m (200 ft) square with axial
galleries connecting each gopura with the central shrine, and subsidiary shrines located below the
corner towers. The roofings of the galleries are decorated with the motif of the body of a snake
ending in the heads of lions or garudas. Carved lintels and pediments decorate the entrances to
the galleries and to the shrines. The tower above the central shrine rises 43 m (141 ft) to a height
of 65 m (213 ft) above the ground; unlike those of previous temple mountains, the central tower
is raised above the surrounding four. The shrine itself, originally occupied by a statue of Vishnu
and open on each side, was walled in when the temple was converted to Theravada Buddhism,
the new walls featuring standing Buddhas. In 1934, the conservator George Trouvé excavated
the pit beneath the central shrine: filled with sand and water it had already been robbed of its
treasure, but he did find a sacred foundation deposit of gold leaf two metres above ground level.
Decoration
Devatas are characteristic of the Angkor Wat style./The bas-relief of the Churning of the Sea of
Milk shows Vishnu in the centre, his turtle Avatar Kurma below, asuras and devas to left and
right, and apsaras and Indra above.
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Integrated with the architecture of the building, and one of the causes for its fame is Angkor
Wat's extensive decoration, which predominantly takes the form of bas-relief friezes. The inner
walls of the outer gallery bear a series of large-scale scenes mainly depicting episodes from the
Hindu epics the Ramayana and the Mahabharata. Higham has called these, "the greatest known
linear arrangement of stone carving”. From the north-west corner anti-clockwise, the western
gallery shows the Battle of Lanka (from the Ramayana, in which Rama defeats Ravana) and
the Battle of Kurukshetra (from the Mahabharata, showing the mutual annihilation of
the Kaurava and Pandava clans). On the southern gallery follow the only historical scene, a
procession of Suryavarman II, then the 32 hells and 37 heavens of Hinduism.
On the eastern gallery is one of the most celebrated scenes, the Churning of the Sea of Milk,
showing 92 asuras and 88 devas using the serpent Vasuki to churn the sea under Vishnu's
direction (Mannikka counts only 91 asuras, and explains the asymmetrical numbers as
representing the number of days from the winter solstice to the spring equinox, and from the
equinox to the summer solstice). It is followed by Vishnu defeating asuras (a 16th-century
addition). The northern gallery shows Krishna's victory over Bana (where according to Glaize,
"The workmanship is at its worst").
Angkor Wat is decorated with depictions of apsaras and devata; there are more than 1,796
depictions of devata in the present research inventory. Angkor Wat architects employed small
apsara images (30 cm (12 in)–40 cm (16 in)) as decorative motifs on pillars and walls. They
incorporated larger devata images (all full-body portraits measuring approximately 95 cm
(37 in)–110 cm (43 in)) more prominently at every level of the temple from the entry pavilion to
the tops of the high towers. In 1927, Sappho Marchal published a study cataloging the
remarkable diversity of their hair, headdresses, garments, stance, jewellery and decorative
flowers, which Marchal concluded were based on actual practices of the Angkor period.
Construction techniques
Corridor
The stones, as smooth as polished marble, were laid without mortar with very tight joints that are
sometimes hard to find. The blocks were held together by mortise and tenon joints in some cases,
while in others they used dovetails and gravity. The blocks were presumably put in place by a
combination of elephants, coir ropes, pulleys and bamboo scaffolding. Henri Mouhot noted that
most of the blocks had holes 2.5 cm (0.98 in) in diameter and 3 cm (1.2 in) deep, with more
276
holes on the larger blocks. Some scholars have suggested that these were used to join them
together with iron rods, but others claim they were used to hold temporary pegs to help
manoeuvre them into place.
Decoration on the corner

The monument was made out of 5 to 10 million sandstone blocks with a maximum weight of 1.5
tons each. In fact, the entire city of Angkor used up far greater amounts of stone than all the
Egyptian pyramids combined, and occupied an area significantly greater than modern-day Paris.
Moreover, unlike the Egyptian pyramids which use limestone quarried barely 0.5 km (0.31 mi)
away all the time, the entire city of Angkor was built with sandstone quarried 40 km (25 mi) (or
more) away. This sandstone had to be transported from Mount Kulen, a quarry approximately 25
miles (40 km) to the northeast. The route has been suggested to span 35 kilometres (22 mi) along
a canal towards Tonlé Sap lake, another 35 kilometres (22 mi) crossing the lake, and finally 15
kilometres (9.3 mi) against the current along Siem Reap River, making a total journey of 90
kilometres (56 mi). However, Etsuo Uchida and Ichita Shimoda of Waseda
University in Tokyo, Japan have discovered in 2011 a shorter 35-kilometre (22 mi) canal
connecting Mount Kulen and Angkor Wat using satellite imagery. The two believe that the
Khmer used this route instead.
Virtually all of its surfaces, columns, lintels and even roofs are carved. There are miles of reliefs
illustrating scenes from Indian literature including unicorns, griffins, winged dragons pulling
chariots as well as warriors following an elephant-mounted leader and celestial dancing girls
with elaborate hair styles. The gallery wall alone is decorated with almost 1,000 square metres of
bas reliefs. Holes on some of the Angkor walls indicate that they may have been decorated with
bronze sheets. These were highly prized in ancient times and were a prime target for robbers.
While excavating Khajuraho, Alex Evans, a stonemason and sculptor, recreated a stone sculpture
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under 4 feet (1.2 m), this took about 60 days to carve. Roger Hopkins and Mark Lehner also
conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about
400 tons of stone. The labour force to quarry, transport, carve and install so much sandstone
must have run into the thousands including many highly skilled artisans. The skills required to
carve these sculptures were developed hundreds of years earlier, as demonstrated by some
artefacts that have been dated to the seventh century, before the Khmer came to power.
As with most other ancient temples in Cambodia, Angkor Wat has faced extensive damage and
deterioration by a combination of plant overgrowth, fungi, ground movements, war damage and
theft. The war damage to Angkor Wat's temples however has been very limited, compared to the
rest of Cambodia's temple ruins, and it has also received the most attentive restoration.
The restoration of Angkor Wat in the modern era began with the establishment of the
Conservation d'Angkor (Angkor Conservancy) by the École française d'Extrême-Orient (EFEO)
in 1908; before that date, activities at the site were primarily concerned with exploration. The
Conservation d'Angkor was responsible for the research, conservation, and restoration activities
carried out at Angkor until the early 1970s, and a major restoration of Angkor was undertaken in
the 1960s. However, work on Angkor was abandoned during the Khmer Rouge era and the
Conservation d'Angkor was disbanded in 1975.[74] Between 1986 and 1992, the Archaeological
Survey of India carried out restoration work on the temple as France did not recognise the
Cambodian government at the time. Criticisms have been raised about both the early French
restoration attempts and particularly the later Indian work, with concerns over damage done to
the stone surface by the use of chemicals and cement.
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In 1992, following an appeal for help by Norodom Sihanouk, Angkor Wat was listed in
UNESCO's World Heritage in Danger (later removed in 2004) and World Heritage Site together
with an appeal by UNESCO to the international community to save Angkor. Zoning of the area
was set up to protect the Angkor site in 1994, APSARA was established in 1995 to protect and
manage the area, and a law to protect Cambodian heritage was passed in 1996.
A number of countries such as France, Japan and China are currently involved in various Angkor
Wat conservation projects. The German Apsara Conservation Project (GACP) is working to
protect the devatas, and other bas-reliefs which decorate the temple, from damage. The
organisation's survey found that around 20% of the devatas were in very poor condition, mainly
because of natural erosion and deterioration of the stone but in part also due to earlier restoration
efforts.Other work involves the repair of collapsed sections of the structure, and prevention of
further collapse: the west facade of the upper level, for example, has been buttressed by
scaffolding since 2002, while a Japanese team completed restoration of the north library of the
outer enclosure in 2005.
World Monuments Fund began conservation work on the Churning of the Sea of Milk Gallery in
2008 after several years of studies on its condition. The project restored the traditional Khmer
roofing system and removed cement used in earlier restoration attempts that had resulted in salts
entering the structure behind the bas-relief, discoloring and damaging the sculpted surfaces. The
main phase of work ended in 2012, with the final component being the installation of finials on
the roof of the gallery in 2013.
Microbial biofilms have been found degrading sandstone at Angkor Wat, Preah Khan, and the
Bayon and West Prasat in Angkor. The dehydration- and radiation-resistant filamentous
cyanobacteria can produce organic acids that degrade the stone. A dark filamentous fungus was
found in internal and external Preah Khan samples, while the alga Trentepohlia was found only
in samples taken from external, pink-stained stone at Preah Khan. Replicas have been made to
replace some of the lost or damaged sculptures.
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ANNEXURE III ( From academia.edu and researchgate.net)
Ranganathaswamy Temple at Srirangam
The biggest Satyanarayan Temple in the World- bigger than
Angkor Wat
Ms.SRISHTI DOKRAS
B.Arch. (Institute for Design Education and Architectural Studies) Nagpur India
Visiting Architect, Australia & USA
Consultant - Design and Architecture, EsselworldGorewada International Zoo- Largest in Asia
DrUdayDokras
B.Sc., B.A.(Managerial Economics), LLB. Nagpur University,India
Graduate Studies,Queen’s University, Canada
MBA (CALSTATE,USA)
Graduate Diploma in Law, Stockholm University,Sweden
Ph.D (Management) Stockholm University, Sweden
Currently- CONSULTANT- Gorewada International Zoo, Nagpur,India- Largest Zoo and Safari
in Asia
_____________________________________________________________
FORMER HEAD OF HUMAN RESOURCES AND ADMINISTRATIONVSPM
LataMangeshkar Hospital and associated educational institutions and Hospitals in Medicine,
Nursing,Dentistry and PT & OT belonging to V.S.P.M., Nagpur India and visiting Faculty at the
Central Institute of Business Management and Research,Nagpur
280
Whenever righteousness wanes and unrighteousness increases I send myself forth.
For the protection of the good and for the destruction of eviland for the establishment of
righteousness,I come into being age after age.
— Bhagavad Gita 4.7–8
ABSTRACT
The biggest living temple complex in the world- is in India and this paper deals with how it was
founded and its design and Architecture. It is smaller than Angkor Wat but it is still living temple
as opposed to the Wat which is not.
This paper is a detailed study of the morphology of this site, considering that there is very little
literature on the temple on the WWW.
"One cannot attain to the God. One cannot see him; one can only hope for his future
manifestation, with certain exceptions. One cannot have full knowledge of him; but it is possible
to venerate him in his shrine; This is the deep significance of a pilgrimage to Srirangam.”
JhannieAuboyer, "Sri Ranganathaswamy - A Temple of Vishnu in Srirangam Madras, India,

Paris, June 1969, p.8.
Land of Temples: India is a country which has earned the privilege of being called a land of
temples. Big and small temples are virtually littered all over its territory, especially in South
India. These sacred places emerged not out of chance but through choice. Temples rose out of
devotion of the commoners and with donations from the public. Piety also caused the appearance
of small pillar temples at almost all streetcorners. People believed that temples for Gods would
bring them peace and prosperity. Small Amman Koils or shrines also sprang in all places with
monotonous regularity, because people considered “Shakthi“to be the embodiment of power and
protection. Even these small temples generated extensive economic, commercial and other
activities, paving the way for the emergence of villages, and small towns. Legends, stories and
miracles came into circulation, creating awe and discipline among the inhabitants. Social
cohesion was achieved as various castes and communities started living harmoniously.
Rulers built temples: A large cohesive unit emerged out of the territorial ambitions of Rulers.
While occupying other kingdoms, they fulfilled their individual, egotistic aspirations by
constructing temples of gigantic dimensions in places considered appropriate. They deployed
immense financial and human resources to build places of worship and fine arts. This temple-
raising activity gained historic importance as each temple became a permanent testimony to the
devotional fervour and artistic sensibilities of the Rulers. The historic significance of the Rulers'
predilections was that Shiva and Vishnu temples adorned the Indian landscape in large numbers.
Inscriptions found on the walls of these holy shrines offer eloquent proof of the history of their
origin. The Prahadeeswarar Temple (Big Temple) at Tanjavur is a concrete example: Eaja Raja
Chola oversaw the construction activities and earned a niche in the annals of history. The historic
temple brought fame to Tanjavur then, and, now, it has developed into a tourist centre. Whatever
be the reasons, historic compulsions or religio-social necessities, the fact remains that the temple
has been the centre of activities influencing human life from the ancient times to the present day.
Sculptured inscriptions on the Pillars and walls of the temples provide us an insight into the
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social fabric of the period. In ancient times, the village was an economic unit and the temple
became the hub of activities. An excerpt from a Government Publication throws light on the role
of the temple in the economic sphere: "The temple deity was a leading landowner and received
generous gifts from kings, chiefs, merchants, and the common people, in addition to some local
taxes. Temples thus became rich enough to function as banks and could even lend money to
needy agriculturists. The daily routine of temple ritual gave assured employment to a large
number of people - priests, learned men, musicians, dancing girls, teachers, florists, tailors,
clerks, accountants, and functionaries of various kinds.
Ranganathaswamy Temple at Srirangam: Is a Hindu temple dedicated to Ranganatha, a

reclining form of the Hindu deity Maha Vishnu, located in Srirangam, Tiruchirapalli, Tamil
Nadu, India. It is a major pilgrimage destination for Hindus (especially Srivaishnavites) and the
largest temple complex in India.Constructed in the Dravidian Architecture, this temple is
glorified by Alvars in their DivyaPrabhandaand has the unique distinction of being not only the
foremost among the 108 DivyaDesams dedicated to Vishnu, but also the largest
functioning Hindu temple in the world as opposed to Angkor Wat which is dysfunctional though
at No.1 Rank.
It is one of the most illustrious Vaishnava temples in South India rich in legend and history. The
temple has played an important role in Vaishnavism history starting with the 11th-century career
of Ramanuja and his predecessors Nathamuni and Yamunacharya in Srirangam. Its location, on
an island between the Kollidam and Kaveri rivers, has rendered it vulnerable to flooding as well
as the rampaging of invading armies which repeatedly commandeered the site for military
encampment. The temple was looted and destroyed by the Delhi Sultanate armies in a raids in
early 14th century. The temple was rebuilt in late 14th century, the site fortified and expanded
with many more Gopurams in the 16th and 17th centuries.It was one of the hubs of early Bhakti
movement with a devotional singing and dance tradition, but this tradition stopped during the
14th century.
Ranganāthar, also known as Sri Ranganatha, Aranganathar, Ranga and Thenarangathan, is
a Hindu deity, more well known in South India, and the chief deity of the Sri Ranganathaswamy
Temple, Srirangam. The deity is a resting form of Lord Vishnu, recumbent on the great form of
the serpent god Adisesha, one of the foremost of Hindu gods. His consort is Goddess Lakshmi,
also known as Ranganayaki. His two other consorts seen next to his recumbent figure
are Bhudevi and Nila Devi. Most of the deities portray a 'smiling' lord in a sleeping or reclining
position over the celestial serpent Adisesha in the sea of cosmic dissolution (pralaya). This is the
form in which he is open to listening to all of his devotees' woes, and blesses them. Apart from
being worshipped by all Hindus, this form is of particular importance to the Sri
Vaishnava community. His name in Sanskrit means "leader of the place of assembly", coined
from two Sanskrit words ranga (place) and natha (Lord or leader).
Symbolic representation of Ranganatha and Nataraja has been compared as the meaning of both
is the same except for their locations. In Ranganatha, ranga means "stage" and which in the
broadest sense refers to "the world, the cosmos or better still of the body and the senses".
Nataraja also means the "Lord of the Stage" and in this case his stage is in ‘Chidambaram’
meaning the "sphere of wisdom", while Ranganatha rests on the Ocean of milk or Paarkadal,
which is a metaphysical or esoteric concept which is not easy to interpret as it is perceived in
different ways by different people. The name "Nataraja" is more usually taken to mean Lord of
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the Dance in reference to the dance of dissolution, or pralaya, or alternatively the dance of
illusion by which the material sphere is manifested, and is therefore a name for Lord Shiva, as
distinct from Lord Vishnu.
The PancharangaKshetrams are the five most sacred Ranganatha temples which are located on
the banks of the Kaveri River, also spelled as Cauvery. The five PancharangaKshetrams in the
order of their successive locations, on the banks of the Kaveri River are: The Srirangapatna
(Karnataka) called the AdiRanga, the first temple on the banks of the Kaveri River from the
upstream side; the Srirangam, Trichy in Tamil Nadu known as AnthaRanga (the last temple),
Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, and Vatarangam near Sirkazhi, also
listed as Sri RenganathaPerumal Temple, Vadarengam, Tamil Nadu, 609108. The Sarangapani
temple at Kumbakonam is mentioned in place of Vatarangam in some references.
ParasaraBattar, well known poet of the times who has written a commentary on "Vishnu
Sahasranama" (thousand names of Lord Vishnu) has noted the beautiful image of Ranganatha at
Srirangam temple as ornamented with basil (tulsi) garland on the chest (favorite of
Vishnu), Kaustubha, Vaijayanthihara (a necklace) and a few other ornaments, which once
formed the divine jewelry of Krishna, the avatar (incarnation) of Vishnu, are also decorating the
image of Ranganatha.
The Ranganatha temple is also the religious center of Sri Vaishnavism propagated by
Saint Ramanuja from Srirangam. The temple worship at the RanganathaSwamy temples is done
traditionally in the Tamil and Sanskrit scriptures written by the 12 Alvars and Ramanuja.
Also, Kaveri River forms three small sacred islands in its river stretch in Karnataka and Tamil
Nadu at AdiRanga, at Srirangapatna, Madhya Ranga at Sri Ranganathaswamy Temple,
Shivanasamudra and AntyaRanga or AdyaRanga at Srirangam where Ranganatha temple is
located.
Also among the 108 DivyaDesams (sacred places of worship of Lord Vishnu), the reclining
posture of the God can be found in many temples. Some of these temples are
at Thirumayam, Thirukoshtiyur, Koviladi, Kapisthalam, Thiruneermalai, Tiruvallur, Anbil, Appo
kudathan, Mayiladuthurai, Srivilliputhur, and Padmanabhaswamy temple at Tiruvanathapuram.
There are many other Ranganatha temples spread over many towns and villages of South India
and to mention a few are: PallikondaRanganatha where his three consorts Shri
Devi, Bhudevi and Nila Devi are also deified next to Ranganatha; At Singavaram, a rock cut
reclining image of Ranganatha, which measures 7.5 metres (25 ft. Other notable temples of
Ranganatha are at Nellore, Namakkal and Bangalore, {Sri
Varadhahasthaaanjaneyaswamysamethasriranganathaswamy temple}, {Narasambhudhi},
{AgaliMandal}, {Ananthapuramu District}, {AP}.There are also temples dedicated to Lord
Ranganatha outside of South Asia.
Vishnupeethas( Temples of Vishnu) in India
No. Place Deity Location

1. Srirangam Ranganathaswamy Srirangam<Trichi district<Tamilnadu
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2. Venkatadri Venkateswaraswamy Tirupati<Chittore district<Andhra pradesh
3. Srimushnam Bhuvarahaswamy Srimushnam<Cuddalore district<Tamilnadu
4. Totaparvatam Vanamamaliperumal Nanguneri<Tirunelveli District<Tamilnadu
5. Salagramam Chakrapani Muktinath<Dhavalgiri<Nepal
6. Pushkaram Vishnu Pushkar<Near Ajmeer<Rajasthan
7. Naranarayanashramam BadariNarayanaswamy Badrinath<Near Nainital<Uttarakhand
8. Naimisham Chakranarayana Nimsar<Near Lucknow<Uttar pradesh
Myth and Mythology:

Lord Rama performed aradhanam (pooja) to Vishnu's idol (deity in a reclining posture). As a
symbol of love he gifted the idol to Vibishana (brother of Ravana of the Hindu epic Ramayana)
to take back with him to Lanka. There was a condition that he could not set the idol on earth and
if he did it would seat itself permanently. Vibishana took this idol and while travelling towards
Lanka, came upon the banks of the river Kaveri. He placed the idol on banks of river Kaveri,
while an utsavam was in progress. When the utsavam got over, the Lord refused to move as he
loved the place (Srirangam). When Vibhishana requested him to come along with him, the lord
refused but promised to bless Vibhishana by always facing South (the direction of Lanka, home
to Vibhishana). Hence it is due this reason the deity (in a reclining posture) faces South. The
Chola kings Dharmavarcholan and Killivalavan developed the shrine into the big temple seen
now. They built the basic foundations and main buildings.
Srirangam became important during the invasion of Muslim emperors when it was captured and
the riches were looted. A temple at Srirangam is mentioned in Tamil literature of the Sangam
era - 6th century BC to the 4th century ADin the epic Silapadikaram "the Tale of an Anklet"
(book 11, lines 35–40):
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in
an islet surrounded by Kaveri with billowing waves,is the lying posture of the one who has
Lakshmi sitting in his chest
Silapadikaram (book 11, lines 35–40)
āyiramviritteḻutalaiyuṭaiaruntiṟaṟ pāyaṟpaḷḷippalartoḻutētta viritiraikkāviriviyaṉperuturuttit tiru
vamarmārpaṉkiṭantavaṇṇamum
ஆயிரம் விரித்பதழுதலலயுலடஅருந்திறற்
ொயற் ெள் ளிெ்ெலர்பதாழுமதத்தவிரிதிலரக்காவிரிவியன் பெருந்துருத்தித்
திருவமர்மார்ென் கிடந்தவண்ணமும்
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Archaeological sites from Chola, Pandya, Hoysala and Vijayanagar dynasties -1st millennium
AD exists. Other inscriptions range in date between the 9th and 16th centuries during invasion
and plunder by the Alaud Din Khilji's Muslim general Malik Kafur and his Delhi
Sultanate forces in 1311.The texts in Arabic state of a raid on a "golden temple" on river
"Kanobari" (Kaveri) which was destroyed,looted and the loot ferried to Delhi together with a
Golden Idol.
The Tamil texts that followed offer various inconsistent legends on how the temple regained the
Vishnu icon. According to one found in KoilOluku, a young girl had vowed to fast till she had
seen the icon. She followed the Muslim army as it returned with the loot back to Delhi. There she
sneaked into the palace and saw that the Sultan's daughter had fallen in love with the image. The
young girl returned to Srirangam and told the priests about what she had seen in Delhi. The
priests went with musicians to Delhi, found the icon in capriciously playful possession of the
Sultan's daughter, day and night. They sang and danced before the Sultan to return the icon, and
he gave it back which upset his daughter. To console the daughter, the Sultan sent in his army
again to bring it back, but this time they were not successful. According to other versions, the
Muslim daughter followed the icon from Delhi to Srirangam on a horse, symbolizing that love
brought back the icon after the war had taken it away.
Beyond these legends, there was a more severe second invasion of South India including
Srirangam in 1323 AD. The sanctum's Vishnu image with its jewelry was pre-emptively
removed by the Hindus before the Delhi Sultanate troops reached Srirangam by a group led by
the Vaishnavite Acharaya Pillai Lokacharyar to Tirunelveli in Tamil Nadu. The
Goddess Ranganayaki (Lakshmi) was also taken away to another location by a separate group.
The temple was defended and according to the Tamil tradition some 13,000 Sri
Vaishnavas devotees of Srirangam, died in the fierce battle.
After nearly six decades when Madurai Sultanate ruled after the Chola rulers were ousted after
the repeated Delhi Sultanate's invasions, the Vijayanagara Empire ousted the Madurai Sultanate
in 1378. Thereafter, the Vishnu and Lakshmi images were brought back to Srirangam by Swami
Vedanta Desika. Before then, for decades the deity and the priestly wardens wandered and
secretly carried the temple's icon through villages of Tamil Nadu, Kerala and Karnataka. They
finally went to the hills of TirumalaTirupati, where they remained until the temple was rebuilt in
1371. The icon was consecrated again according to the legends. This time, in memory of the
first Sultan's daughter which tradition calls ThulukhaNachiyar, a niche in the temple was built
for her. The niche shows her as a girl sitting on a horse that carried her to Delhi. Her legend is
still remembered. During contemporary processions when the icon is taken out of sanctum and
then returned to it after its journey, ThulukhaNachiyar is dressed in Muslim garments and food
offerings are made to her in the form of butter and chappathis (wheat bread).
Thereafter, under the Vijayanagara Empire, the temple site saw over 200 years of stability,
repairs, first round of fortifications, and addition of mandapas.The Vishnu and Lakshmi images
were reinstalled and the site became a Hindu temple again in 1371 CE under Kumara Kampana,
a Vijayanagara commander and the son of Bukka I. In the last decade of the 14th century, a
pillared antechamber was gifted by the Vijayanagara rulers. In the 15th century, they coated the
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apsidal roofs with solid gold sheets, followed by financing the addition of a series of new
shrines, mandapas and gopuras to the temple, according to George Michell.
After the destruction of the Vijayanagara in late 16th century, geo-political instability returned.
The site became the focus of bitter wars between the Hindu Nayakas and the Muslim Mughals in
the 17th century. The Nayakas fortified the temple town and the seven prakaras. It was taken
over by Muslim Nawabs of Arcot as a lucrative source of revenues, and thereafter attracted a
contest between the French and British military powers. Srirangam temple site and the
neighboring city of Tiruchirappalli (Trichy) became an intense center of Christian and Muslim
missionary activity during the 18th and 19th centuries. With the establishment of the Madras
Presidency within the British Empire, geo-political stability returned and the Ranganathaswamy
Temple site attracted interest in archeological and historical studies.
Puranical Story about the temple
Ranganatha painting (not from the temple )

The temple and its artwork are a subject of numerous different Tamil legends covered in
regional Puranic texts such as SrirangaMahathmiyam.One of the temple mythology about its
origins is that God Brahma was performing austerities during the samudramanthan (churning of
cosmic ocean), and SrirangamVimanam emerged as a result. It remained in Satyaloka for ages,
was brought to Ayodhya by king Ikshvaku. After Rama, an Avatar of Vishnu had killed the evil
demon Ravana, he gave it to King Vibhishana who wanted to be with Rama.
1. On route to SriLanka when Vibhishana passed through Trichy his aerial vehicle would
not move from the island so he gave it to a local king called Dharma Varma. On
consecrating the vehicle faced the south cardinal direction eternally, blessing him and
Lanka. Hence the deity is in a reclining posture and faces South, Its body aligned to the
east-west axis.
2. As per another legend, Sanaka, the four child sages, came for a darshana of Ranganatha
in Srirangam. They were stopped by Jaya and Vijaya, the guardians of Vaikuntha. In
spite of their pleadings, they were refused entry. In anger, all four of them cursed the
guardians in one voice and left. The guardians approached Vishnu and told him about the
curse. Ranganatha said that he would not be able to revert the curse and gave them two
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options: be born as demons opposing Vishnu in three births or good human beings in the
following seven births.
Hiranyaksha & Hiranyakasipu, Ravana & Kumbakarna and Sisupala & Dantavakra are
the forms of guardian demons. Vishnu took four avatars -Varaha, Narasimha, Rama, and
Krishna respectively – to kill the demons in each one of those births.
Vaishnavism the main teneat of the temple: The tradition is known for the loving devotion to
an avatar of Vishnu (often Krishna), and it has been key to the spread of the Bhakti movement in
South Asia in the 2nd millennium CE. Key texts in Vaishnavism include the Vedas, the
Upanishads, the Bhagavad Gita, the Pancaratra (Agama) texts, divyaprabhadameavand the
BhagavataPurana.
It originates in the latest centuries BCE and the early centuries CE, with the cult of the heroic
Vāsudeva, a leading member of the Vrishni heroes, which was then amalgamated with the cult of
Krishna, hero of the Yadavas, and still several centuries later with the "divine child" Bala
Krishna of the Gopala traditions, followed by a syncretism of these non-Vedic traditions with the
Mahabharata canon, thus affiliating itself with Vedism in order to become acceptable to the
orthodox establishment. Krishnaism becomes associated with bhakti yoga in the medieval
period. Vaishnavism is one of the major Hindu denominations along with Shaivism, Shaktism
and Smartism. It is also called Vishnuism, its followers are called Vaishnavas or Vaishnavites,
and it considers Vishnu as the Supreme Lord.The tradition is notable for its avatar doctrine,
wherein Vishnu is revered in one of many distinct incarnations. Rama, Krishna, Narayana, Kalki,
Hari, Vithoba,Kesava,Madhava,Govinda, Srinathji and Jagannath are among the popular names
used for the same supreme being. The tradition has traceable roots to the 1st millennium BCE, as
Bhagavatism, also called Krishnaism. Later developments led by Ramananda created a Rama-
oriented movement, now the largest monastic group in Asia. The Vaishnava tradition has many
sampradayas (denominations, sub-schools) ranging from the medieval era Dvaita school of
Madhvacharya to Vishishtadvaita school of Ramanuja.
Historical Vishnuism in Southern India: Devotion to southern Indian Mal (Tirumal) may be an
early form of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some
elements of Vishnu. The Alvars, whose name can be translated "sages" or "saints", were
devotees of Mal. Their poems show a pronounced orientation to the Vaishnava, and often
Krishna, side of Mal. But they do not make the distinction between Krishna and Vishnu on the
basis of the concept of the Avatars. Yet, according to Hardy the term "Mayonism" should be
used instead of "Krishnaism" when referring to Mal or Mayon.
In Vishnu-centered sects Vishnu or Narayana is the one supreme God. The belief in the
supremacy of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the
Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga.
To the devotees of the SrivaishnavaSampradaya "Lord Vishnu is the Supreme Being and the
foundation of all existence."
In Vaishnava mythology, such as is presented in the BhagavataPurana and the Pancaratra,
whenever the cosmos is in crisis, typically because the evil has grown stronger and has thrown
the cosmos out of its balance, an avatar of Vishnu appears in a material form, to destroy evil and
its sources, and restore the cosmic balance between the everpresent forces of good and evil. The
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most known and celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism,
are Krishna, Rama, Narayana and Vasudeva. These names have extensive literature associated
with them, each has its own characteristics, legends and associated arts. The Mahabharata, for
example, includes Krishna, while the Ramayana includes Rama.
Historical Vishnuism in the temple town of Srirangam

The epigraphical evidence suggests that these Hindu dynasties — Cholas, Pandyas,
Hoysalas, Nayaks, Vijayanagara – assisted with rebuilding, renovation and supported the
traditional customs in the Temple. Some gave substantial gifts to the temple. A Chola
king,RajamahendraChola, for example, presented agolden serpent couch. This temple has
witnessed and played a key role in the early Sri Vaishnavism history, particularly the centuries
that followed the major Hindu philosopher Ramanuja (1017–1137 AD), and his predecessors
Nathamuni and Yamunacharya. It witnessed the debate between the Dvaita (dualistic) and
Advaita (non-dualistic) sub-traditions within Vaishnavism. Centuries later, it was a key site in
the debate and disagreements between the northern Tamil and southern Tamil traditions, also
called as the Vadakalai and Thenkalai. The early rulers such as the Pallavas, Cholas and
Pandiyas supported it as a hub of the Bhakti movement with a devotional singing and dance
tradition, but this tradition stopped during the 14th century and was revived in a limited way
much later.
Krishna showing his vishvarupa universal form to Arjuna before the Kurukshetra War. From
Malaysia
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Srirangam (also known as Thiruvarangam)where
the
temple is located is a neighbourhood of the city of Tiruchirappalli, Tamil Nadu, India. A river
island, Srirangam is bounded by the Kaveri on one side and its distributary Kollidam on the other
side. Considered as the first among the 108 DivyaDesams,( Divine Kingdoms)Srirangam is home
to a significant population of Sri Vaishnavites (followers of Lord Vishnu).
self-manifested": Srirangam is among a few "self-manifested" shrines

(SwayamVyaktaKshetras) of Lord Vishnu. Svayambhu (स्वयम्भू) is a Sanskrit word that means
"self-manifested", "self-existing", or "that is created by its own accord". Often, the word
swayambhu is used to describe a self- manifested image of a deity, which was not made by
human hands, but instead is naturally arisen, or generated by nature. The word etymology of
swayambhu is 'Svayam' (स्वयम्) which means 'self' or 'on its own' and 'bhu' (िू ) which means 'to
take birth' or 'arising'
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This is applicable to the physical and tangible idols of Gods that we see or to the intangible yet
existing God whom we cannot see. For example, the jyotirlingas are considered swayambhu- the
idol of Venkateshwara at Tirumala and some other ones are considered Swayambu- which means
they are not installed by any person but they exist on their own. The word Swayambhu is also
applicable to Gods- for example- Brahma is described as swayambhu in Ramayana, Vishnu is
called swayambhu in Matsyapurana.
After the rise of Vijayanagara Empire, Krishna Deva Raya realized the importance of this sacred
city and treated it on par with Tirupati and bequeathed plenty of treasures, jewels and lands to the
Srirangam temple. During his period the Srirangam temple was reformed and many plans were
executed for its growth and welfare of the people.
Due to the famous temple, Srirangam has a thriving economy based on tourism. Devotees come
from all parts of India and abroad. The number of devotees to the town increases greatly during
the festivals.There are many other famous temples near Srirangam. Along the banks of Kaveri in
areas near Srirangam and Tiruchirappalli there are other famous temples of Lord Vishnu most of
which house the reclining form of him, namely the Sri VadivazhagiyaNambiPerumal Temple
(ThiruAnbil) and housing the deity Appala Ranganathar, also called the Appukudaththan Temple
at Koviladi.
Another temple of Lord Vishnu is at Tiruchirappalli itself, the AzhagiyaNambi Temple
at Woraiyur which is part of the Sri Ranganathaswamy Temple at Srirangam.Srirangam town is
also home to several hundred people who work in offices and industries located
in Tiruchirappalli.
The Srirangam temple is the largest temple compound in India and one of the largest religious
complexes in the world. Some of these structures have been renovated, expanded and rebuilt
over the centuries as a living temple. The latest addition is the outer tower that is 67 metres
(220 ft) tall, completed in 1987. Srirangam temple is often listed as one of the largest
functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing
temple. The temple occupies an area of 155 acres (63 ha) with 81 shrines, 21 towers, 39
pavilions, and many water tanks integrated into the complex making it the world's largest
functioning Hindu temple.The temple town is a significant archaeological and epigraphical site,
providing a historic window into the early and mid- medieval South Indian society and culture.
Numerous inscriptions suggest that this Hindu temple served not only as a spiritual center, but
also a major economic and charitable institution that operated education and hospital facilities,
ran a free kitchen, and financed regional infrastructure projects from the gifts and donations it
received.
The temple is an active Hindu house of worship and follows Thenkalai tradition of Sri
Vaishnavism. The annual 21-day festival conducted during the Tamil month
of Margazhi (December–January) attracts 1 million visitors. The temple complex has been
nominated as a UNESCO World Heritage Site, and is in UNESCO's tentative list.
The temple site is on a large island bounded by the Kaveri River and Kollidam River. It is vast
and planned as a temple town with Sapta-Prakaram design where the sanctum, gopuram,
services and living area are co-located in seven concentric enclosures. Rampart walls were added
after medieval centuries that saw its invasion and destruction. The temple monuments are located
inside the inner five enclosures of the complex, surrounded by living area and infrastructure in
outer two enclosures. Numerous gopurams connect the Sapta-Prakaram enclosures allowing the
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pilgrims and visitors to reach the sanctum from many directions. The site includes two major
temples, one for Vishnu as Ranganatha, and other to Shiva as Jambukeshvara. The island has
some cave temples, older than both.
Alignment: Of particular sanctity in India are the rivers, among which the Ganges stands first.
This river, personified as a goddess, originally flowed only in heaven until she was brought
down by Bhagiratha to purify the ashes of his ancestors. She came down reluctantly, cascading
first on the head of Shiva in order to break her fall, which would have shattered the
Earth. Confluences are particularly holy, and the confluence of the Ganges with the Yamuna
at Allahabad is the most sacred spot in India. Another river of importance is the Sarasvati, which
loses itself in desert; it was personified as a goddess of eloquence and learning.
All major and many minor temples and sanctuaries have their own myths of how they were
founded and what miracles were wrought there. The same is true of famous places of pilgrimage,
usually at sacred spots near and in rivers; important among these are Vrindavana (Brindaban) on
the Yamuna, which is held to be the scene of the youthful adventures of Krishna and the cowherd
wives. Another such centre with its own myths is Gaya, especially sacred for the funerary rites
that are held there. And there is no spot in Varanasi (Benares), along the Ganges,that is without
its own mythical history. Srirangam, a temple town set in an island in the Kaveri River in Tamil
Nadu, is considered to be heaven on earth (bhulokavaikuntham).There are Three promised lands
in Indian mythology - Swarga, Mount Kailash and Vaikuntha. Swarga has the Kalpataru tree
which gives you what you ask for. There is infinite return without investment. Indra, the king of
heaven, is prosperous but Swarga is always under attack. Indra is always worried and insecure.In
contrast, Vaikuntha, where Vishnu prevails, is both peaceful and prosperous. It is like a
playground. Vishnu is said to engage with the others- he is participative.
The temple complex has been created like Vaikunthan the abode of Vishnu. It is the celestial
abode of Vishnu who is the principal deity of the Universes and known to be Godhead, as
revered by all of pre-Battle Of Kurukshetra, and the supreme being in Vedic, Hinduism, and
its Vaishnavism traditions.
Vaikuntha is an abode presided over on high exclusively by him, accompanied always by his
feminine partner, consort and goddess Lakshmi, his other expansions as well, represented
by Balarama or brother. There are also many places sacred to followers of Vishnu, Shiva, or
other deities. The temple is aligned to the north-south and east-west axis, on an island
surrounded by the Kaveri River. The river has long been considered sacred, and called
the Daksina Ganga or the "Ganges of the South".
hfxzThe Sri Ranganathaswamy Temple, dedicated to the Hindu deity Ranganatha, is
primarily Vaishnavite but is also holy to Shaivites. The temple is composed of seven rectangular
enclosures, one within the other, the outermost having a perimeter more than 2 miles (3 km) in
length.Each with a courtyard. Srirangam is one of the most frequently visited pilgrimage centres
in southern India..Of the 7 the outer two prakarams (outer courtyard) are residential and markets
with shops, restaurants and flower stalls. The five inner courtyards have shrines to Vishnu and
his various avatars such as Rama and Krishna. Major shrines are additionally dedicated to
goddess Lakshmi and many saints of Vaishnavism. In particular, these shrines celebrate and
commemorate the Bhakti movement poet-saints called the Alvars, as well Hindu philosophers
such as Ramanuja and Vedantadesika of Sri Vaishnavism tradition.
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A remarkable feature of the temple is the Hall of a Thousand Pillars with its colonnade of rearing
horses. The temple and the 1,000-pillared hall were constructed in the Vijayanagar period (1336–
1565) on the site of an older temple. Termed prakarams or mathilsuvar. Each of the 7 layers has
walls and gopurams, which were built or fortified in and after the 16th century. These walls total
32,592 feet (9,934 m) or over six miles. The temple has 17 major gopurams (towers, 21 total), 39
pavilions, 50 shrines, 9 sacred water pools, Ayiramkaal mandapam (a hall of 1000 pillars) and
several small water bodies inside
The temple is enclosed by 7 concentric enclosures with courtyards
(termed prakarams or mathilsuvar). Each layer has walls and gopurams, which were built or
fortified in and after the 16th century. These walls total 32,592 feet (9,934 m) or over six miles.
The temple has 17 major gopurams (towers, 21 total),39 pavilions, 50 shrines, 9 sacred water
pools, Ayiramkaal mandapam (a hall of 1000 pillars) and several small water bodies inside.
Despite the construction of various mandapas and gopuras over a span of many centuries, the
architecture of the Ranganathaswamy temple is one of the better illustrations of Hindu temple
planometric geometry per agama design texts in the Tamil tradition. According to George
Michell, a professor and art historian on Indian architecture, the regulating geometry and plan of
Srirangam site takes on "a ritual dimension since all the architectural components, especially the
focal gopuras and the most important colonnades and mandapas, are arranged along the axes
dictated by the cardinal directions". This alignment integrates the routes that devotees follow as
they journey into the innermost sanctum.
Shrines[
The temple complex includes over 50 shrines. These are dedicated to Vishnu, Lakshmi as well as
various Vaishnava scholars and poets. The shrines to Vishnu display him in his various avatars,
as well as his iconography. For example, the Ranganathaswamy temple shrines and symbolism
include those to Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna.
The Chakrathazhwar shrine is in the east facing on the south side of Akalanka. The sanctum is
approached through a Mukamandapa (six rows of pillars) built during the Cholas and a
Mahamandapa with six rows of eight pillars built during the period of Vijayanagar Empire.
There is a circumambulation passage around the sanctum. The image of Chakrathazhwar is
sculpted with Narasimha on the rear side and can be viewed from the passage around the
sanctum. The Venugopala shrine, one of the most elaborately carved, is in the south-west corner
of the fourth enclosure of the temple was built by ChokkanathaNayak, according to an
inscription dated 1674.
The main shrine for Ranganatha is in the innermost courtyard. The sanctum has a
golden vimanam (crown tower over the sanctum sanctorum). It is shaped like the
Tamil omkara (om symbol), shows anthropomorphic Paravasudeva on its gable, has an etching
of Ramanuja as well on it, and is plated with gold. Inside, a 6-metre (20 ft) edifice of Sri
Ranganthar reclining on Adisesha, the coiled serpent, can be seen. Adisesha has five hoods and
is coiled into three and a half rounds. Vishnu's head rests on a small cylindrical pillow and his
right palm which faces upwards rests next to his head. Neither Sridevi (goddess Lakshmi) nor
Bhudevi (goddess Earth) are depicted near his feet, as is found in late medieval era paintings.
The sanctum does not show Brahma coming out of or connected to his navel either. However,
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the procession images of Sridevi, Bhudevi and Alagiyamanavalan reside within the sanctum in
different places to ease their darshana (viewing).
The sanctum can be entered through the south gateway, one the reclining Vishnu is facing. The
doorway as one enters from the mukhamandapam, also called the Gayatrimantapa, is flanked by
Jaya and Vijayadvarapalas. The sanctum chamber is round, even though the vimana above is an
oval projection. The circumambulation path (pradakshina-patha) is set in a square, to journey
clockwise. This garbha-griya is surrounded by a raised square Tiruvunnali, encircling pillars and
another inner square. As the visitor completes the circumambulation around the resting Vishnu,
one sees four additional images.On the western wall inside the core sanctum is Vighnesvara (son
of Shiva and Parvati, Ganesha, Shaivism), on the northwestern corner is Yoga-Ananta (Vishnu
seated in yoga asana on Sesha, Vaishnavism), on the northeastern side is Yoga-Narasimha
(Narasimha seated in yoga asana, Vaishnavism), and on the eastern wall is Durga (an aspect of
Parvati, Shaktism).
The golden Vimana over the sanctum at Srirangam midst its gopurams, its gable with
Paravasudeva image.
The exterior of the vimana and attached mandap (hall) have intricately carved pilasters with
fluted shafts, double capitals, and pendant lotus brackets. Sculptures are placed in the niches of
three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is
punctuated with a secondary set of pilasters that support shallow eaves at different levels to cap
larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a
hemispherical roof. The double-curved eaves of the entrance porch on the east side are concealed
in a later columned hall.Dhanvantari, a great physician of ancient India is considered to be
an avatar of Vishnu – there is a separate shrine of Dhanvantari within the temple.
Ranganayaki (Lakshmi) shrine is in the second precinct of the temple. During the festival
processions, Ranganayaki does not visit Ranganatha, but it is he who visits her. Ranganathar
visiting Ranganayaki and being with her is called as 'Saerthi' during 'PanguniUthiram'. There are
three images of Ranganayaki within the sanctum.
There are separate shrines for major saints in the Vaishnava tradition, including Ramanuja.
Mandapams (Halls)
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Sesharayarmandapam artwork
The Ranganathaswamy Temple has many mandapams:
1. Thousand pillar mandapam is a theatre like structure made from granite. It was built
during the Vijayanagara rule period. It has a central wide aisle with seven side aisles on
each side with pillars set in a square pattern.
2. Sesharayamandapam is the intricately carved hall built duringtheNayaka rule period. It is
found on the east side of the fourth prakaram courtyard. The northern side of this
community hall has 40 leaping animals with riders on their back, all carved out of
monolithic pillars.
3. Garuda Mandapam is named after the vahana (vehicle) of Vishnu, named Garuda. It is on
the south side of the third prakaram courtyard. It too is dated to the Nayak rule era.
Inside the community hall, on its pillars, are portrait sculptures. In the middle is a free-
standing seated Garuda figure, identifiable by his eagle-head, wings and him facing the
Vishnu shrine.
4. Kilimandapam is found inside the innermost (first) prakaram courtyard. It is next to the
Ranganatha sanctum. Here walking elephant balustrades line the steps that lead into the
gathering hall. This is dated to the 17th century Hindu rulers. The hall and structural
elements are carved with animals, and in its center is a raised square platform with four
carved pillars.
5. RangaVilasamandapam is one of the larger community halls designed for large spaces
between the pillars for the pilgrim groups and families to sit together and rest. It is
covered with Hindu mythology murals and narratives from the Ramayana.
6. The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like
structure and opposite to it is the "SeshaMandap". The 1000-pillared hall made of
granite was constructed in the Vijayanagara period (1336–1565) on the site of the old
temple. The most artistic halls that the Nayaks added to the complex is
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the SeshaMandap on the east side of the fourth enclosure.The hall is celebrated for the
leaping animals carved on to the piers at its northern end. The pillars consists of
sculptures of wildly rearing horses bearing riders on their backs and trampling with their
hoofs upon the heads of rampant tigers, seem only natural and congruous among such
weird surroundings.The great hall is traversed by one wide aisle in the centre for the
whole of its greater length, and intersected by transepts of like dimension running across
at right angles. There still remain seven side aisles on each side, in which all the pillars
are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of
Vishnu, garuda) located on the south side of the third enclosure is another Nayak
addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the
piers lining the central aisle. A free-standing shrine inside the hall contains a large seated
figure of garuda; the eagle-headed god faces north towards the principal
sanctum. The Kilimandapa (Hall of parrot) is located next to the Ranganatha shrine, in
the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to
a spacious open area. This is bounded by decorated piers with rearing animals and
attached colonettes in the finest 17th-century manner. Four columns in the middle define
a raised dais; their shafts are embellished with undulating stalks.
1. A Vaishnava devotee in namaste posture
2. Thousand pillar hall
3. A mandapa
4. Garuda mandapa
GopuramsGopurams are widespread in south Indian temples, predominantly in Tamil Nadu.
Hei Consec
ration Not
Temple Image ght Location
es
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Year
Talles
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Sri templ Srirangam, Ta
239.5
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Temple tower Nadu, India
in
India.
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Vellai gopurams (tower)
There are 21 gopurams (tower gateways), among which the towering Rajagopuram (shrine of the
main gateway) is the tallest temple tower in Asia. The 13-tiered Rajagopuram was built in 1987
by AhobhilaMatha, a historic Srivaishnava Hindu monastery. This tower dominates the
landscape for miles around, while the remaining 20 gopurams were built between the 12th and
early 17th centuries. The gopurams have pronounced projections in the middle of the long sides,
generally with openings on each of the successive levels. The Vellaigopura (white tower) on the
east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of
almost 44 metres (144 ft). The structure of the Rajagopuram remained incomplete for over 400
years. Started during the reign of Achyuta Deva Raya of Vijayanagara Empire, the construction
stopped after the fall of Vijayanagara in late 16th century and wars thereafter. The Rajagopuram
(the main gopuram) did not reach its current height of 73 metres (240 ft) until 1987, when the
44th Jiyar (acharya, chief counsellor) of AhobilaMatha began collecting donations to complete it.
The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated
on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 and 97 feet
(50.6 and 29.6 m), while the length and breadth at the top is 98 and 32 feet (29.9 and 9.8 m). The
13 glistening copper 'kalasams' atop the tower weigh 135 kg (298 lb) each, are 3.12 m (10 ft 3 in)
high with a 1.56 m (5 ft 1 in) diameter vessel.
4.A 13-storey gopura
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5.A 7-storey gopura with colorful figurines on each tier; with gods in center and other dolls on
either side
Inscriptions and frescoes

The 800 historic inscriptions at the Ranganathaswamy Temple are in six major Indian
languages: Tamil, Sanskrit, Kannada, Telugu, Marathi and Odia. Many in Grantha characters.
640 are on temple walls and monuments. Many of these relate to gifts and grants by rulers or the
elite, while others relate to the temple's management, scholars, dedication and general operation.
The inscriptions have been a source of information about South Indian history, culture, economy
and social role.These range from the late 9th century to the rule of Aditya Chola I, to the last
historical ones from the 16th century. Others are from the times of Cholas, Nayakas, Pandyas,
Hoysalas and the Vijayanagara era.
Some of the mandapam and corridors of the Temple complex have frescoes, of which some have
faded. These narrate Hindu legends and mythologies, or scenes relating to Vaishnava scholars.
Granaries, tanks and other monuments
The granaries were built on the temple premises, apparently for storing spices, rice and other
food material for contingency purposes to be used for temple needs - Naivedhyam - preparation
of divine food, Annadhanam (free feeding) in the event of scarcity after natural disasters &
unexpected foreign invasions.The Ranganathaswamy Temple complex includes huge medieval
era Kottarams or granaries. These provided food reserves and security to the temple town and
supplies to its kitchen serving the needy travelers, pilgrims and local population. The temple has
many other structures, participating and supporting various aspects of social life. Some
mandapams and temple compounds were devoted to education, both religious and secular such
as of musicians and dancers. The temple inscriptions state that its premises had
an arokyashala (hospital) for those needing medical care. Several 11th and 12th century
inscriptions describe a gift of land to support recitation of Hindu texts in the temple and for
feeding Sri Vaishnavas.
The temple has twelve major water tanks. Of these, the Surya Pushkarini (sun pool) and Chandra
Pushkarani (moon pool) are two of the largest that harvest most of rainwater. They have a
combined capacity of two million liters of water.
The temple has wooden monuments that is regularly maintained and used for festive processions.
These have intricate carvings of Hindu legends, and some are plated with silver or gold foils. The
most significant of the temple chariots are the Garuda vahana, the Simhavahana, the
Yanaivahana, the Kudiraivahana, the Hanumanthavahana, the Yazhivahana, the Seshavahana,
the Annapakshivahana, the Otraivahana and the Prabhaivahana.
.
The temple is maintained and administered by the Hindu Religious and Endowment Board of
the Government of Tamil Nadu. A scheme, which provides free food to 200 devotees, is
implemented in the temple by the Board. The temple celebrates numerous festivals around the
year including processions. These are called utsavam (celebrations).
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The Srirangam temple complex is composed of 7 concentric walled sections and 21
towers gopuram. The southern gopuram of the temple, called the Rajagopuram, is 239.5 feet tall
and, as of 2016, is the tallest in Asia. The construction of the Rajagopuram began during the
reign of Achyuta Deva Raya of the Vijayanagaraempire. However, construction was halted after
his death and the structure of the Rajagopuram remained incomplete for over 400 years. The
monumental task of completion of the Rajagopuram was undertaken and completed successfully
by Sri Vedanta DesikaYatheendraMahadesikan, the 44th jeeyar of Sri AhobilaMatha. The
construction spanned 8 years before it was consecrated on 25 March 1987.
The temple has seven prakaras with gopurams articulating the axial path, the highest at the
outermost prakara and the lowest at the innermost. In historic times, just after the construction of
this temple, the city of Srirangam lived completely within the walls of this temple and hence is
quoted as an example of Hindu religious utopia – during its peak of existence.
The Srirangam temple is one of the three temples of the God Ranganatha (AntyaRanga) that are
situated in the natural islands formed in the Kaveririver. The other two are:
 AdiRanga: the Ranganathaswamy temple at Srirangapattana

 Madhya Ranga: the Ranganathaswamy temple at Shivanasamudra
There is a gopuram fully made of gold, which is protected by an electrical fence. Clothes such as
silk sarees, dhoti and towels, which are used for religious purposes are auctioned here.The
famous and influential Indian Theologian Ramanuja's body is said to come out of the Earth after
he was buried and was preserved at this temple. Although, Ramanujar hailed
from Sriperumbudur and a pivotal point in his lifetime, receiving the Ashtaksharamantram,
happened in Thirukoshtiyur, he made Srirangam his
home after the demise of his Acharya in spirit, Alavanthar or Yamunacharya.
Inside the temple complex, there is a separate temple dedicated to the goddess Andal.
Additionally, there is a museum, a library and a bookshop.
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AMAZING FACTS ABOUT THE SRIRANGAM - SRI RANGANATHA SWAMY TEMPLE
IN TRICHY (TIRUCHIRAPPALI)
The Sri RanganathaSwamy temple located at Srirangam in Trichy (or Tiruchirapali) in

Tamilnadu is one of the most famous temples in South India. Built in the Dravidian architectural
style, the temple is spread across a total area of 156 acres, and is dedicated to the Hindu deity,
Lord Vishnu or Ranganatha. There are many other Sannnathis and 53 upa-sannathis alongside
the main diety or Moolavar. This temple is one among the 108 Vishnu temples in the country,
out of which 105 temples are found in India, one in the neighbouring country of Nepal and two
are believed to exist outside the Earthly walls. The River Kaveri (also spelled Cauvery) flows on
one side of the temple; there is a distributary of the river running on the other side called the
Kollidam. Here are some intriguing facts on the temple:
1. Sri Ranganathaswamy temple is also called by other names like Periyakoil,
ThiruvarangaTirupati, BhoologaVaikundam and Bhogamandabam.
2. This temple is the largest Hindu temple and the largest working temple in India.
3. The temple’s Gopuram is made of gold that is well protected by an electric fence.
4. There are totally seven concentric prakaras or enclosures or walls. These walls, which measure
32,592 feet in length, enclose the entire sanctum’s sanctorum. It is the only temple in this part of
the world to have seven enclosures. Seven is believed to be an auspicious number by most
Vaishnava believers. According to the Vaishnava traditions, seven signifies the seven Yogic
centres of consciousness (chakras) of the body located at the base of the spin.
5. There are 21 towers (gopurams) in the temple. In addition, it also houses 50 shrines and 39
pavilions.
6. The entry of non-hindus is restricted at the gold-topped sanctum sanctorum and second
prakaram.
7. There is a shrine located above the sanctum sanctorum designed in the shape of the Hindu
symbol ‘Om’ which is fully gold plated.
8. The second enclosure has the Ranganayaki shrine, actually the Goddess of Lakshmi.
Therefore, during festival times the deity remains inside the shrine, but is called on by
Ranganthar.
9. Inside the temple there is a hall having 953 pillars made of granite. The most intriguing, yet
fascinating feature of the hall is the intricate sculptures. This hall was constructed by the
Vijanagara rulers who ruled between 1336 and 1565.
10. The Sri Ranganathaswamy Temple contains 21 tower gateways. The shrine has a main
gateway which measures 236 feet in height. Not surprisingly, it is Asia’s second tallest temple
tower.
Pilgrimage
Koil or koyil in Tamil means the house of the Master and thus refers to the temples. Srirangam is
the most prominent among such temples. For many Vaishnavas the term Koyil exclusively refers
to this temple, indicating its extreme importance for them (for saivas and all other Tamil people
the term koyil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding
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deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in
Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).
The temple is considered in the Alwar traditions as one of the eight Sywayambu Kshetras of
Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in
the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai
Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath
Temple in North India.
Vaishnava scholarship
Many of the medieval Sri Vaishanava scholars like Nathamuni, Ramanuja, Pillai
Lokacharya, Vedanta Desika and Manavala Mamunigal are associated with the
temple.[80] Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen
by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition
(after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder
of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu
philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the
pontificate – Srirangam became the stronghold of him and his disciples.
The purportedly preserved mortal remains of Ramanuja in Upadesa Mudra inside the temple. Sri
Ramanuja Shrine at The Ranganathasamy Temple in Srirangam
The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by
Ramanuja over a period of time in this temple town. During his stay in Srirangam, he is said of
have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni
Uttaram) of the festival of Adi brahmotsavam. The temple is a center for
the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with
great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic
body) is preserved and offered prayers even today after eight centuries.] The disciples of
Ramanuja got his permission to install three metallic images, one each
at Sriperumpudur, Melukote and the third, at Srirangam. The shrine is found in the
fourth prakaram (outer courtyard) of the temple and the icon is preserved in the temple by
applying saffron and camphor every six months in a ritualistic style.
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He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-
Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all
temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after
receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is
installed in the Arya patal vasal (main gate before the first precinct).
Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or
Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the
god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of
their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the
Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri
Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam
or Koviladi at Tiruppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram
at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani
temple at Kumbakonam is mentioned in place of Vatarangam in some references.
The temple is maintained and administered by the Hindu Religious and Endowment Board of
the Government of Tamil Nadu. An Executive officer appointed by the Board manages the
temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at
Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil.
There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which
provides free food to devotees, is implemented in the temple by the Board. Under the scheme,
free food is offered to two hundred devotees every day in the temple and the expenditure is fully
funded by the contributions from devotees.
The temple celebrates numerous festivals around the year including processions. These are
called utsavam (celebrations).
Vaikunta Ekadashi
Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month
of Margazhi (December–January) for twenty days. The first ten days are referred as Pagal-
Pathu (10-day time festival) and the second half as Ra Pathu (10 day night-time festival). The
first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Hindu
calendar is called ekadasi and the holiest of all ekadasis as per vaishnavite tradition is
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the Vaikunta Ekadashi. During the festival, through song and dance, this place is affirmed to
be Bhooloka Vaikuntam (Heaven on Earth). Araiyar Sevai is a divine colloquim of araiyars,
who recite and enact Nalayara Divya Prabanda, the 4000 verses of Alvars. Araiyars are born
to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar
Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni during
10th century. It is believed as per Hindu mythology that 33 crores of gods come down to witness
the event. The processional deity is brought to the 1000-pillared hall on the morning of Vaikunta
Ekadashi through the Paramapada Vasal (gate to paradise) Lakhs of pilgrims rush to enter it
after the gate is opened and the deity passes through it as it is believed that one who enters here
will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Ra
Pathu (10-day night-time festival). On the last day of the festival, the poet Nammazhwar is said
to be given salvation. The performance is enacted by priests and images in the temple depicts
Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that
point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the
centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form
in the temple will continue to inspire and save the devotees. Following this performance of the
salvation of Nammazhwar, the cantors are taken in procession round the temple.
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ANNEXURE IV
International Presence of Satyanarayan
Ancient Vishnu idol found in Russian town
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Origin of all Religions and Civilizations - Sanatan
Dharma, Hinduism
यदा यदा नह िमूस्य ग्लानिभूवनत भारत ।

अभ्युत्थािमिमूस्य तदात्मािं सृजाम्यहम् ॥४-७॥
पररत्राणाय सािू िां नविाशाय च दु ष्कृताम् ।

िमूसंस्थापिाथाूय सम्भवानम यु गे यु गे ॥४-८॥
Translation by Swami Vivekananda:
"Whenever virtue subsides and wickedness prevails, I manifest myself. To establish virtue, to destroy
evil, to save the good I come from Yuga (age) to Yuga."
Sanatan Dharma is The Origin of all Religions and Civilizations

Hinduism is originated from “Sanatan Dharma”, Vedism and Brahmanism. As it is already
known that Hinduism is oldest civilization on this planet, according to official and proven
records Indus Valley Civilisation was around 7000 year old from now. It is also known as The
Harappa Civilization and the Indus-Saraswati Civilization covered a span of 500,000 sq miles
and has approximately 2,600 sites, many of these settlements were along the Saraswati River.
The Harappa seal shows a figure sitting in meditation showing a clear link with yoga and
meditation as practiced today by followers of Sanatana Dharma. Along with the construction,
whose style follows Stapatya Veda and Vastu Shastra.
Due to some researcher Sumerians were the people who migrated from northern india (ancient
Sarswati river area). When the river Sarswati started drying in nearly 7000 BCE - 4500 BCE
people of nearby Indus Valley Civilization started moving towards either east or west directions.
People who walked eastward were called Devas (India, China, Japan, Russia, & America) and
the people who moved westward were called Asura (Middle East, central Asia & Europe).
As known Buddhism, Jainism & Sikhism evolved from Hinduism and Christianity, Islam &
Moses evolved from Judaism like Abraham was the founder of Judaism and he was born
between Sumerians (an ancient civilization of central Asia). Sumerian was the migrated from
northern India to central Asia as there several proof that Sumerian gods and their values are
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similar to Hinduism. Like the story of Garuda (eagle) and Amrita is in Hindu mythology and
Sumerian civilization are same. Lord Garuda and Eagle headed genie from Assyria 883 BCE.
In ancient era, the entire human beings were divided into two groups at one time. They were
Eagle people and Snake (Nagas) people. We can see this division in Hindu, Egyptian, Mayan
Civilizations and the Middle East. Rig Veda also has hymns praising Garuda (eagle) as Suparna,
Syena etc same as Sumerian. Most important, the etymology of the word ‘Sumeru’ is a pure
Sanskrit word: Su + Meru – ‘Great Mount Meru’ where God was living, which is prised in
Hinduism.
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Pictures: 1. Eagle was the symbol of Roam Empire, Stamp from Italy (ancient Rome) 2.
Egyptian Tutankhamen mask with snake like Hindu God Shiva. 3. Picture of falcon, snake,
Temple of Hathor in Egypt.
Human origin and Migration to whole world
Scientists have argued that human was originated in Africa before moving to other regions
150,000 to 200,000 years ago. Homo sapiens discovered in Middle Awash, Ethiopia from
160,000 years ago were believed to be the oldest 'modern' human beings. The ancient
black Indians, known as "Dravidians", who in ancient times were also known by the Greeks
and Egyptians as "Ethiopians" built and laid out ancient Egyptian civilization and, no doubt, in
the process also mixed with their black brethren in Africa. Dravidians are native speakers of any
of the Dravidian languages of South Asia currently India.
Comparison of all Religions
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Early civilization & India map at Indus valley civilization
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In ancient times all continent was connected to each other and India was near to Africa’s
Ethiopia. As continents gets separated species also moved to different area. India was real place
of human origin because it got separated in ocean and got saved human life from big creature
like dinosaur etc. India travelled in ocean and after so many years it get emerges with china
which creates great Himalaya, ancient Sarswati River and Sindhu Indus River. As per
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archaeological records first civilized people living on planet were found in Indus Valley
Civilisation.
European History says that Asia served as a sort of reservoir for Humans to migrate from. In
migration, people came in waves from Asian, through the Urals and Russia, through the
landmass of Mideast. The group that came through Russia settled down and mingled with people
over there. The other group, first wave settled in Spain Pyrenees, North of Africa, in England,
Scotland and Wales and in Gaul. The second wave settled in Bulgaria, Hungary. The third wave
Huns, settled finally in Germany, after raiding all the ethnic groups settled before them.
The Vedas are the first Literature of Mankind and were in existence at least from 5000 BC.
Puranas quote Tamils, Tamil Kings. Ramayana and Mahabharata do the same. References are
found in Sanskrit Literature, Tamil Literature, Vedas Puranas, Ramayana and Mahabharata about
people and places which are now Europe, US, Africa, Russia, Middle East, Iran, Southeast Asia,
Polynesia. Now people have to understand that Indus Valley civilisation and Sarswati Valley
Civilisation were there origin of modern humans.
Lord Shiva in whole world
To prove it we can take reference of lingam statue of Lord Shiva, the greatest God of Sanatan
Dharma Hinduism. Throughout the world, everywhere, whenever researchers, archaeologists
find Shiva lingam from earth, they reach to the decision that Hindu people may lived here before
some time. Shiva lingam is found from Omsk city Russia, Africa, Afghanistan, Ireland, Greece,
Mongolia, Siberia, Vatican Rome, Vietnam, Italy, Petra Jordan, Sri-lanka, India, Nepal, Mexico,
and Cambodia. There is a Ancient Shiva temple in Tashkent, Uzbekistan. Ancient Vishnu Statue
was found in Russia. Shiva Lings are excavated in Italy. There is a Hindu Temple in Baku,
Azerbaijan. Most of the Shiva lingams found are minimum 1000-5000 and some <5000
according="" archaeologists.="" old="" p="" to="" years="">
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Islam also considers Shiva as god, in Mecca there is a Shiva lingam whom they call Noor-e-ilahi,
Noor means light, we call the same jyoti, and ilahi means god, Jyotirlingam or Noor -e ilahi.
Also Namas become Namaz (both means pray), Shraddhaa become Shahada both mean faith,
crescent moon symbol of lord shiva and islam both, Shaivites (who follow shiv) become Shiites,
Rama-dhyana becomes Ramadan, Garbha become kaba both means house of God. ISLAM from
ISA-ALAYAM means Temple of place of God.
In church you will find candles, Christ said God is light, the shape of candle's fire is the same
shape of Shivalingam, we call it Jyotirlingam, jyoti means shape of fire. In Sikh, guru said, Shiva
is maha guru. Tang Dynasty in South Eastern China worshipped God Shiva. Japan too worships
Ganesh, Shiva, Yam and Sarswati.
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Whole world was Hindu before 2400 years-Ancient Russia was Vedic Sanatan Dharma
Ancient Russia was a Hindu nation, an ancient Vishnu idol has been found during excavation in
an old village in Russia's Volga region. The idol found in Staraya (old) Maina village dates back
to VII-X century AD. Staraya Maina village in Ulyanovsk region was a highly populated city
1700 years ago, much older than Kiev, so far believed to be the mother of all Russian cities.
In his book ‘Proof of Vedic Culture’s Global Existence’ Stephen Knapp confirms that the Vedic
culture was once global. “The Russian Veda” Interrupted Indradyumna Marharaj.
Name Sanskrit Sanskrit meaning

Russia Rishiya Land of the Rishis
Moscow Moksha Salvation, goal of all Rishis
Bolshevik Bal-sevik Rishis seeking spiritual power
Rubble Raya-bal Strength of the realm
Krasnoyorak Krsna Russian town named after Lord Krsna
Agone (fire) Agni Vedic fire God
Andropov Indra Vedic demigod
Siberia Shibeerya The locals still call their land Shibir
Soviet Svet White as in white snow covered region
Svetlana Svetanana Svetlana, the name of Stalins daughter is
from the Sanskrit word svetanana meaning
fair faced
Ancient Europe originated from Vedic culture
Deutschland Daityasthan Land of the Daityas. ( Daitya refers to mother
Diti and Kashyapa muni, the Dutch also share
this link.)
Danube river Danuv The Daityas were also known as the Danuv
community due to Kashyapa munis marriage to
Danu, who is also known as one of the primary
Goddesses of the celts.
German Sharman A common hindu surname
Hindenberg Hindu-durg The fort of the Hindus
Heidelberg Haya-dal- Fort garrisoned by horses
durg
Stein Stan Place
Ramstein Ramstan Place of Lord Rama
Rome Rama Lord Rama
Ravenna (Italian Ravanna Demon killed by Lord Rama
city)
Budapest Buddaprastha City dedicated to Lord Buddah
Paris Parameshwari Vedic Goddess
Amsterdam Antardham Region below sea level
Scandinavia Skanda Skanda is the son of Lord Siva. Naviya is
Sanskrit for naval settlement. Scandinavians were
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the mariner descendants of the Vedic ksatriyas
who worshipped Skanda
"Ancient romans use to worship lord Ganeshai, elephant headed son of lord Shiva and mata
parvati. Romans were, are and will always belong to Sanatan Dharma." Fr. Philippus Baldaeus
(Philips Baelde). Lord Ganesh is the first worship God in Sanatan Dharma.
Judaism was originated from Hinduism
Judaism Yaduism The Yadu dynasty which Lord Krsna
appeared in. It is common for the y and j to
become interchangeable hence, Yaduism,
Yeduism and finally Judaism
Jerusalem Yadu-isha- The township of Lord Krsna. Yadu – dynasty
layam of Lord Krsna, Isha – God, alayam – abode or
place
Israel Ishwaralaya The abode of Isha – God
Shalome Ishalayam The abode of God. (Ishalayam – shalayam –
shalome)
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Talmud (jewish Tal is Sanskrit for palm. Mud comes from
scripture) mudra which means imprint or script, hence
Talmud is Sanskrit for palm leaf manuscript
Syria Surya Vedic sungod
Palestine Palustin Vedic sage
Ramallah (Palestine The city of Lord Rama
city)
Adam aadim The first or most ancient man
Abraham Brahma Vedic demigod
Star of David A simplified version of the sri yantra,
connected to the Goddess Laxmi Devi.
Drawn in front of many Hindu homes
David Devi-d Bestowed by the mother Goddess
Semites Shyam Semites were the descendants of Shem which
originates from Shyam, Lord Krsna
Horites Harites Worshipers of Hari (Krsna)
Greece – The Vedic civilization

Zeus Indra king of heaven, ridding six-horse chariot &
wielding a thunderbolt
Parthia Partha Arjuna, devotee of Lord Krsna
Hercules Hari-culeesh In the lineage of Hari (Krsna)
Hari-tutay Greek greeting May Hari (Krsna) bless you
Prometheus Pramathes Lord Siva
Demetrius Deva-mitra Friend of the Gods
Pythagoras Peeth-guru Peeth means place of education
Aristotle Arishta-taal God, the warder of calamities
Socrates Sukrutus One whose conduct is meritorious
The Heliodorus column, erected in 113 BC by the ambassador of Greece, Over 2000 years ago
the Greek ambassador worshiped Vishnu. Greek Silver coins made by Agathaclose, a Greek
ruler from the 2nd century B.C., bear the imprint of Krishna and Balrama and are displayed in
several museums.
Few more country name and there Sanskrit meanings:

Korea Gauriya Gouri, Vedic Goddess
Casseopeans Kashyapa muni Followers of the Vedic sage
Kashmir Kashyapa muni Named after the Vedic sage
Caspean sea Kashyapa muni Named after the Vedic sage
Iran Ariana Land of the Aryans
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Guatamala Guatam Abode of the Vedic sage Guatam
Egypt Ajapati Lord Rama, the illustrious scion of Aja. Their
kings were named Ramses meaning Rama the
God
Persia Parasu Vedic warrior Parasurama
Mexico Maghico Vedic demigod Lord Indra
Babylonia Bahubalaneeya Realm of Vedic king Bahubal
Mauritius Marichi Vedic warrior from Ramayana
Australia Astral-alaya Land of the missiles
America Amaraka Land of the immortals
Devonshire Devaneshwar Land of the Gods
Canterbury Shankapury Township of Lord Siva
Anglesey Angulesh Visnu, Lord of the Anguli country
England Angulistan Angulistan-Anguliand-England
Britain Brihat-sthan Great land or islands
China - The ancient Hindu country

Ancient china was a Hindu nation, in Mahabharata Chinese kings was participated. Recently The
Chinese discover bundle of strange documents in the mountains of Tibet and Lhasa. The
documents are sent to Dr. Ruth Reyna, University of Chandigarh, for translation and special
comments. Dr. Reyna’s declares that the manuscripts contain the following.
1. Directions for building interstellar spaceships with a method of propulsion that are essentially
anti-gravitational. The method was similar to that of laghima, the power of man’s ego. It is
described as ‘a centrifugal force strong enough to counteract all gravitational pull’. Hindu Yogis
claim it is a man’s laghima that allows for his body to levitate (rise defying gravity). These
machines are called Astras.
2. The text also contains claims that ancient Indians could have sent detachments of men on to
any planet.
3. The secrets of antima (cover of invisibility) and of garima (method of making one’s body as
heavy as a mountain of lead) are revealed. The Chinese are including certain parts of this data in
their space program research and study.
4. It has mentioned a planned trip to moon.
Lord Narasimha (Shri Vishnu’s 4th Avatar) found around the world
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Due to some researcher, as evidence has found which tell us whole world was Hindu before 2400
years before. The global worship of the Supreme Lord in His Man-Lion Form as Time,
associated with His Serpent of Infinity Form as Eternity, can easily be traced through the ancient
Sacred Art of the various civilizations. In above picture, here is some examples of how the
Supreme Lord of Time and Eternity was worshiped and depicted by various civilizations in the
ancient World. He was Nara-Hari or Krishna-Vishnu's Man-Lion Form as Kalah / TIME and
Lord Shiva also called "Kalah" TIME. The Pure Land (Mahayana) Buddhists say that Kalah-
Bairab or Mahadeva (Shiva) is the Wrathful Transformation of Hari or Avalokiteshvara
[Vishnu]. Among the many Names of Nara-Simha or Nara-Hari, the Wrathful Man-Lion Form of
Hari (Krishna-Vishnu), are the Names of Kalah/Time, Shiva, Mahadeva, Bairava (Bairab) and
other Names of Baladeva and Shiva from various cultures and languages. It also shows that
whole world was worship same God and Sanatan dharma was the Origin of all Religions &
Civilizations.
Common ‘Ark & Flood’ story from around the world
The Mahabharat declares: "Manu was imbued with great wisdom and became the progenitor of a
line. And in Manu's race have been born all human beings, who have, therefore, been called
Manavs (Human)". According Matsya Puraan, Satyavrat (Manu) was found a tiny minnow
(shafari) in his hands and that too, a talking one at time of morning prays in a river. The tiny fish
requested for shelter and Satyavrat obliged the creature. The tiny fish continued to grow over the
next day while Satyavrat took the fish from one pond to another and finally to the ocean, but
soon it grew as large as the ocean itself! Then Satyavrat realizes the magical creature is Lord
Vishnu Himself!
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The Lord Vishnu told him that he was to be the Manu for the next Manvantar. Lord told him to
construct a ship & the responsibility of saving all species of life for their continuation in the next
eon also lay with him. The Lord told him that exactly seven days after that day, Pralaya or the
Great Deluge will come and everything will be swallowed by the mighty ocean waves. As
instructed Lord Matsya (Vishnu) appeared, Manu along with his consort Shradha, the
Saptarishis, chosen animals and plants was safe aboard the ship being buffeted by waves as large
as mountains.
Vaivasvat Manu is the counterpart of Noah, whom the Hebrew Bible, declares to be the tenth and
last of the ante-diluvian Patriarchs. In Jewish or Christian bible, Satyavarman, Shem, Sham, and
Jyapeti are clearly mentioned. There Satyavarman and his sons are Noah, Shem, Ham, and
Japhet.
The Qur'an contains 43 references to Noah and declares that he received a revelation to build an
Ark, after his people refused to believe in his message and hear the warning.
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In Greek Mythology, Deucalion is forewarned of the flood and he builds an ark and staffs it with
creatures. Similar legends exist in Norse Mythology, African legends and the foundational myths
of the Quiché and Mayas, and the story of Utnapishtim in the Mesopotamian Epic of Gilgamesh.
Sumerian: The gods had decided to destroy mankind. The god Enlil warned the priest-king
Ziusudra ("Long of Life") of the coming flood by speaking to a wall while Ziusudra listened at
the side. He was instructed to build a great ship and carry beasts and birds upon it.
Babylonian: Enlil advised the gods to destroy all humans with a flood, but Enki had Atrahasis
build an ark and so escape. Also on the boat were cattle, wild animals and birds, and Atrahasis'
family.
Tamil: Half of the land mass Kumari Kandam, which was south of India, sank in a great flood,
destroying the first Tamil Sangam. The lone survivor was a Tamil prince named Thirumaaran.
China: The Supreme Sovereign ordered the water god Gong Gong to create a flood as
punishment and warning for human misbehaviour.
There are many more other theories in each and every country and religion those are similar to
Manu or Noah/Deucalion and other Hindu kathas etc. All are copied and influenced from
Sanatan Dharma’s Veda & Puranas.
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Finally I can say Sanatan Dharma or Hinduism (or Vedism/ Brahmanism) is the oldest Religion,
Culture and civilization around the world. It is also the Origin of all Religions & Civilizations.
There is need to explore more fact and proof to prove it, I will keep finding more methodology to
regain glory of Sanatan Dharma/Hinduism.Thanks for valuable time and reading, ‘The Origin of
all Religions & Civilizations, Sanatan Dharma Hinduism’.Author: Mr Uma Shanker, B. Tech,
MBA,Blog http://sanatanspace.blogspot.com/2016/10/origin-of-all-religions-civilizations.html
PTI | Jan 4, 2007, 11:09 IST

MOSCOW: An ancient Vishnu idol has been found during excavation in an old village in
Russia's Volga region, raising questions about the prevalent view on the origin of ancient Russia.
The idol found in Staraya (old) Maina village dates back to VII-X century AD. Staraya Maina
village in Ulyanovsk region was a highly populated city 1700 years ago, much older than Kiev,
so far believed to be the mother of all Russian cities.
research," Reader of Ulyanovsk State University's archaeology department Dr Alexander
Kozhevin told state-run television Vesti.
Dr Kozhevin, who has been conducting excavation in Staraya Maina for last seven years, said
that every single square metre of the surroundings of the ancient town situated on the banks of
Samara, a tributary of Volga, is studded with antiques.
Prior to unearthing of the Vishnu idol, Dr Kozhevin has already found ancient coins, pendants,
rings and fragments of weapons.
He believes that today's Staraya Maina, a town of eight thousand, was ten times more populated
in the ancient times. It is from here that people started moving to the Don and Dneiper rivers
around the time ancient Russy built the city of Kiev, now the capital of Ukraine.
An international conference is being organised later this year to study the legacy of the ancient
village, which can radically change the history of ancient Russia.
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1700 year OLD VISHNU Idol FOUND In Russia
EXCLUSIVE PROOF ! ! ! Hinduism The Mother of RUSSIANS. 1700 year OLD VISHNU Idol
FOUND .
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Ancient Indian UFO 's EXCLUSIVE ! ! ! MIND BOGGLING PROOF !
Raising questions about the prevalent view on the origin of ancient Russia.Staraya Maina village
in Ulyanovsk region was a highly populated city 1700 years ago, much older than Kiev, so far
believed to be the “ Mother of all Russian cities ” Which means the very orgin of RUSSIAN
Civilization were Hindus settlers from Ancient India .
MOSCOW: An ancient Vishnu idol has been found during excavation in an old village in
Russia's Volga region, raising questions about the prevalent view on the origin of ancient Russia.
research," Reader of Ulyanovsk State University's archaeology department Dr Alexander
Kozhevin told state-run television Vesti .
He believes that today's Staraya Maina, a town of eight thousand, was ten times more populated
The legacy of this ancient village, can radically change the history of ancient Russia.
Hinduism/ Sanatana Dharma The Mother of all Civilizations and Religion
7th century AD Hindu God Vishnu’s Statue found at Russia’s Volga region during excavation.
Idol was found in Staraya Maina village in Ulyanovsk region (this ancient region was highly
populated city 1700 years ago.Older than current oldest city Kiev, believed to be mother of all
Russian cities). Photo: Booksfact.com
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Did ancient Indians immigrate to the Russian Caucasus?
MARCH 11 2017-AJAY KAMALAKARAN
Mount Indyuk in Russia’s Krasnodar Territory. Source: Roman.m63/ wikipedia
A mountain in the Russian internal republic of Adygea was named after the Hindu Kush
range, and the people of the region practiced a set of exercises and meditations that closely
resemble yoga.
While it’s obvious that there’s a strong and deep-rooted spiritual connection between India and
Russia, several theories have been doing the rounds as to when these cultures came into direct
contact with each other.
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A cursory search online will lead one to see claims about Russia being the ancient land of the
rishis. In 2007, the Indian media went ballistic when an archaeologist from Ulyanovsk found an
idol of Vishnu that dates back to the 10th century in a small village. While no one knows for sure
how the idol ended up in a small village in the Ulyanovsk Region, my personal guess would be
that Indian traders made their way to the Middle Volga.
Migration from north to south and vice-versa has been taking place since time immemorial. So,
it is likely that Indians ended up in modern day Russia hundreds of years before Afanasy Nikitin
turned up in Maharashtra.
While watching a documentary recently on southern Russia and the Caucasus, I came across an
interesting piece of information. Close to the Russian internal republic of Adygea, which is an
enclave in the Krasnodar Territory, there is a small village called Indyuk. The village gets its
name from a nearby mountain, which stands at 860 metres above sea level. Geologists believe
the mountain to be an underwater volcano that went extinct over one hundred million years ago.
An Indian community
It is widely believed that the mountain was named Indyuk by a tribe that migrated over a
thousand years ago to Adygea from what was then the frontier of India.
People of Adygea in traditional dress. Source: Lori/Legion-Media

“Scientific studies have shown that a percentage of Adygean people are genetically related to
northwestern Indians,” says Ivan Griko, a historian based in Moscow. “These people probably
moved to the areas around the modern Krasnodar territory and named the mountain after the
Hindu Kush range, which is now on the Pakistan-Afghanistan border.”
Griko adds that the name Hindu Kush originally meant “mountains of India,” and not “Hindu
killer” as Persian scholars believe. “The beautiful mountain which provides some of the most
stunning views in the Caucasus was probably of some initial spiritual significance for the Indian
people who migrated to Adygea.”
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The word Indyuk also means turkey in Russian. Coincidentally, the Russian word for the bird
was adopted from the Turkish language. The Turks called India ‘Hindistan,’ meaning the land of
the turkey!
When a Russian doctor tried to crack the mystery of the abode of Lord Shiva
“Hindu Kush was probably shortened and Russianized and that is most likely how the mountain
got its present name,” Griko adds.
Vedic beliefs and yoga
It’s also likely that the immigrants from India brought a Vedic practice that has yoga-like
exercises and mediation that is called Uork Khabze. This practise predates the arrival of Islam in
the Caucasus.
Uork Khabze, which literally means “path for the chosen” is undergoing a revival in Adygea. It
was taught to those who demonstrated a potential to be outstanding human beings, although it
was largely restricted to the elite. As is the case with yoga, a diet that is in harmony with nature
is an integral part of the Adygean system of physical, mental and spiritual well being.
A cursory glance at the brilliant book ‘Adyghe Khabze’ by Kadir I. Natho is enough to know that
the Adygean tradition and culture has a lot of similarities with India.
“It’s no coincidence that the Adygeans practise something so close to yoga that it involves both
spiritual and mental exerices using meditation,” Chirko says. He adds that Indian influence
spread far and wide into the Caucasus, with the existence of a Hindu community in countries like
Azerbaijan and Armenia. “The spread of the Abrahamic religions led to the death of Hinduism in
these countries. It’s only the Adygeans who managed to preserve many of the traditions.”
While there is no written proof of Indian immigration to the Russian Caucasus, it’s hard to deny
the clearly visible links that exist between these places, where manmade borders did not impede
the movement of people and ideas.
https://www.rbth.com/blogs/tatar_straits/2017/03/11/did-ancient-indians-immigrate-to-the-
russian-caucasus_717193
The Chants of Harey Ram Harey Krishna in Russia
by Nidhi
Known as the Sanatana Dharma, “the eternal law”, Hindu religion has been the oldest religion
to be followed in the world. Being the oldest religion it is also the vastly followed religion
among people. From India and Nepal, it has now reached to countries like Russia, China, Sri
Lanka, Indonesia and many other countries. No doubt it has gazillion followers today. Talking
specifically about Russia, Buddhism has spread its root in the country widely. According to
Religious Census 2010, there were 140,000 Hindus reported in the country. Mainly the Hinduism
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in Russia has been spread with the expansion of Missionaries. Here are a few facts that will
surely add to your knowledge about the bond between the religion and the country.
1.The Ancient Vishnu Idol
ISKCON
PARIS
In an old village of Russia’s Volga Region, an idol of Hindu deity Vishnu was found. The idol
found in Staraya Maina Village dates back to 7th – 10th centuries and hence confirms Vedic
presence. In Rig Veda, Staraya Maina has been told as the land of 45 rivers which was a home to
several horse sacrifices by ancient Rishis.
2. Hindu Organizations
Ramakrishna Ashram in Moscow. Source: Belur Math
Several Hindu Organizations like International Society for Krishna Consciousness, Brahma
Kumari, Ramakrishna Mission and Ananda Marga are based in Russia. Also, ISKCON and
Brahma Kumari are believed to be a part of Russian community since a long time. These
organizations spread teachings of Hinduism in Russia.
3.CITY OF ARYANS
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Obsidian Forum
4000 years old Aryan city was unveiled when archaeologists of Russia found some ancient and
virtually unknown settlements which they believed to be built by Aryans. Reportedly, they have
found 20 spiral-shaped settlements in southern Siberia bordering Kazakhstan. These buildings
date back to the beginning of Western Civilization in parts of Europe. The language of Aryans
has been the predecessor of a number of languages in European tongue, as said by TV historian
Bettany Hughes, “We are all told that there is this kind of mother tongue, proto-Indo-European,
from which all the languages we know emerge.”
4. Artifacts found
Hindu Terminal
Archaeologists have found make-up equipment, a chariot, and numerous pieces of pottery. The
artifacts have Swastika signs all over them. In ancient times, Swastikas were the sign of Sun and
Eternal life which later, Nazis took as a symbol of their master-race.
5. Presently in Russia
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International Yoga Day at Brahma Kumari Center in Russia. SOURCE: One Link
The Federal Registration Service of Russia registered 84 Krishnaite communities in December
2005. Russians also follow Slavic Vedism as their religion which has similarities with Hinduism.
Moreover, the country has AN ISKCON TEMPLE, whose construction was debatable,
in Moscow. Brahma Kumaris have 20 centers in Russia. With the passing time, the impact of
religion is growing on Russians.
These discoveries speak a lot about the origination of Hinduism in Russia. Therefore, it could be
said that Hinduism which dated centuries back in Russia, still has its presence.
https://detechter.com/the-chants-of-harey-krishna-harey-ram-in-russia/
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Tag: vishnu
Pundalik was a devoted son to his parents Janudev and Satyavati, who lived in a forest called
Dandirvan. But after his wedding, Pundalik begins ill-treating his parents. Tired with their son’s
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misbehavior and ill treatment, the elderly couple decide to leave for Kashi. Legend holds that
people who die in the city of Kashi attain salvation and emancipation from the cycle of birth and
death; so, many pious Hindus in the bygone era would relocate to Kashi as their end drew near.
However, the elderly couple are not destined to escape their suffering so easily. Upon hearing his
parents’ plans, Pundalik and his wife decide to join them on pilgrimage. The ill treatment
continues. While the youthful son and his wife ride on horseback, the frail old couple walk in
bad weather. Pundalik even makes his old parents work to make his own journey comfortable.
Every evening, when the party camps for the night, the son forces his parents to groom the
horses and do other jobs.
On the way to Kashi, the group reaches the ashram (hermitage) of a pious and venerable sage,
Kukkutswami. Exhausted, the family decides to spend a few days there.
That night, when all were asleep, Pundalik by chance is awake and sees a remarkable vision. Just
before dawn, a group of beautiful young women, dressed in soiled clothes, enter the ashram; they
clean the floor, fetch water and wash the venerable sage’s clothes. After finishing their chores,
they go to the prayer-room. When they reappear after prayer, their clothes are spotlessly clean.
Then, they vanish as inexplicably as they had appeared.
Pundalik is not moved to raise an alarm, but feels a deep sense of peace witnessing the scene. It
remains on his mind the whole day and he resolves to remain awake the next night, and confirm
it was not merely a dream. This time, however, Pundalik is very curious. He approaches the
beautiful women and asks details.
They reply, they are the Ganga (Ganges), Yamuna and other holy rivers of India—revered for
their holiness. Pilgrims wish to take a dip in their holy waters to wash away their sins, which in
fact are soiling their clothes.
Then, the women say: “But O Pundalik, you, with your ill-treatment of your parents, are the
greatest sinner of them all!
Pundalik is utterly shocked and his consciousness transforms. He realizes his misdeeds, becomes
entirely devoted to his parents and ensures their comfort, even risking his own.Devotion in any
form reaches God swiftly. Impressed by Pundalik’s devotion to his parents, Lord Vishnu plans to
bless Pundalik immediately. So, He leaves Vaikuntha (His abode) for Pundalik’s ashram.
Lord Vishnu knocks at Pundalik’s door, when he is busy serving his parents food. Pundalik does
realize God is at his door. But such was his devotion to his parents, he wants to complete his
duties and only then attend the visitor. Then, Pundalik does something strange but out of real
devotion. He throws a brick outside for God to stand on and wait for him until he finishes
attending to his parents.
Seeing this act, Lord Vishnu is extremely impressed and the ever-loving God waits for his
devotee. When Pundalik comes out, he begs for pardon but far from being displeased, Vishnu is
taken over by Pundalik’s love for his parents and grants a boon. Pundalik requests Vishnu to stay
back on Earth and bless all his true devotees. He agrees to take the form of Vithoba, or God who
stood upon a brick, and a temple comes up there. Along with Vithoba, Rakhumai (Mother
Rukmini, the consort of Krishna, one of avatars of Vishnu) is also worshiped here.
Posted onFebruary 22, 2015FormatImageTagsavtaar, pundalik, vishnu, vithobaLeave a
commenton
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10 Avtars of Vishnu as depicted in 18th Century
Posted onFebruary 20, 2015FormatImageTagsAvtar, vishnuLeave a commenton
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Vettuvan Koil (English: a Sculptor’s paradise) is a Hindu temple built between the 8th and 9th
century. Kalugumalai is a priceless unfinished Pandyan monolith cave temple, part of the
iconographic richness that helped chronicle the burgeoning richness of the Tamil culture,
traditions, and sacred centres containing religious art.
About 7.5 meter of the mountain is excavated in a rectangular fashion and in the middle the
temple is sculpted from a single piece of rock. The carvings reflect the southern temple style of
the Pandya era. Only the top portion of the temple is completed. The temple has an entrance and
centre hall for the main deity. In the later days Ganesha’s idol is kept and worshipped. At the top
of the temple beautiful sculpture of Uma Maheswarar, Dakshinamoorthy, Vishnu and Brahma
can be found. There are around 122 sculptures in the rock cut temple. The intricately carved
statues are from fine granite.
Posted onMay 17, 2014FormatImageTagsBrahma, cave, Hindu, Tamil, Temple, Vettuvan
Koil, vishnuLeave a commenton
Posted onApril 20, 2014FormatImageTagsHinduism, vietnam, vishnuLeave a commenton
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Posted onApril 12, 2014FormatImageTagsBrahma, God, Hinduism, Shiva, vishnuLeave a
commenton
Evidence of ancient worldwide Vedic civilization- Ancient Vishnu idol found in Russian town
————————–————————–————
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There is much evidence—archeological and linguistic—to support the notion that the ancient
Vedic civilization was spread far beyond India, and that it was much earlier than the civilizations
we have been taught to believe were the first.
An ancient Vishnu idol has been found during excavation in an old village in Russia’s Volga
region, raising questions about the prevalent view on the origin of ancient Russia.
This particular archeological find reveals that ancient Russia was under Vedic influence, and
points to verse in the Rig Veda that hints of Russia.
The report says that the area in which the idol was found is called Staraya Maina. In the Rig
Veda, there is a passage that goes, Itham ascati pasyat syantham, ekam starayath mainaa-kaalam.
This translates into Staraya Maina is the name of the land of the 45 rivers (on whose banks the
noble Rishis conducted the famous Horse Sacrifices), where the sun god descends into one fifty
two forty seven. While the first line identifies a location, the second line talks about the exact
latitude and longitude at which the solar spectrum produces interference lines at one, fifty two,
and forty seven.
The extreme precision of the calculations show the advanced science of the Vedic period, and
also a thorough knowledge of SI units (it has been conclusively proven that French scientists
stole the system from the Indians.The discovery of the idol confirms the location in Russia,
identified in the Rig Veda as rus soviath sapthamahanagaratham (the ancient and holy land of the
722 flying vehicles). The ancient connections between the Russians and the Indians has been
unequivocally confirmed. In Russian orthodox Christianity, worship is conducted very much like
in Vishnu temples. The Russians refer to the feast of Vizhnyir Ekoratsya Vikhunh, directly
corresponding with Vaikhunda Ekhadasi.
The Russian language also owes a lot to Sanskrit, whose origins 50,000 years ago roughly
correspond with the language of the people of the Smritzyi archaeological site, along the banks
of the now-dried up Vernstokhlin (Varnasatyakhalini) river system.
He believes that today’s Staraya Maina, a town of eight thousand, was ten times more populated
Posted onFebruary 17,
2014FormatImageTagscivilization, Hinduism, Russia, Vedic, vishnuLeave a commenton
334
32000 year old Idol of Narasimha (Lord Vishnu’s Avatar) found in Germany
Many news about prehistoric founds and their possible meaning reached the world in the last
decades. One of them, found in South Germany, puts scientist around the world in amazement.
The centerpiece is the “lion man”, an idol that is made from the tusk of a mammoth in the form
of a human body with a lion head. Amazingly it
is dated back 32,000 years from now.
This discovery brought a lot of attention in the archaeological circles in Europe. In Excavations
around 1930-35 at the Lonetal area near Ulm, German scientist already found an immense cave
system with lots of prehistoric artifacts in it.
First, only representations of birds, horses, turtles and even single lions where found but not a
morphological combination of men and animal. Naturally the “lion man” was quite outstanding
and unique. It became also clear during the later examinations that the “lion-men” was used for
ritual purposes, unlike the other items which seemed to have accompanied the dead and so on.
The Idol was found exactly at the place in the cave where day and night meet, about 20 meters
away from the entrance and buried 1,20 meter deep under the ground. Many parts of the figure
were broken and where found a little away in this area. Therefore it took some time to finish the
work of completing and reconstructing the figure and to see it as a whole.
From the viewpoint of Vedic culture of ancient India, Lord Vishnu appeared in a divine human
form with a lion face to protect his devotee and to stop religiousness. A description of a standing
idol form of this lord is found in the agama silpa shastra and is called “kevala narasimha”. In
India still many ancient temples exist, where deities of Sri Narasimha Bhagavan are worshiped,
often at special locations like on high mountain peaks or in caves.
Many ancient, highly developed cultures had some kind of idols or pictures of lions with a
human face or torso. A purely ritualistic Relic, like for example the Sphinx of gizeh or the
Egyptian goddess of war sekhmetm, with a lion head, or Mithra, the Sun god of Persia, with a
lion face, the Assyrian Gate Guardians of Babylon or the Etruscan lion with wings at the
entrance of the Temple mountain at Troy are well known examples for this.
An now this amazing discovery in Lonetal in a deep cave which is directed to north east towards
the little river lone. Extraordinary is also the exact position of the found of the lion-man. It
immediately reminded me of the ancient story from the Puranas, known to all devotees of
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LordVishnu, where Hiranyakashipu, the great demon, achieved nearly immortality by the
blessings of Brahma. This demon asked for the boon that he could not be killed by a beast or
man, nor in the sky or on earth, not inside or outside a house, not in the day or in the night, not
with weapons or by hand and so on. Lord Vishnu then appeared out of a column to kill this
demon. But to fulfill the boon Brahma gave, he appeared at dusk and killed him on the doorsteps
of his palace with his sharp nails.
It is off course difficult or maybe impossible to finally judge if this idol was a part of a global
Vedic civilization but nonetheless our visit of the exhibition, where one can see the figure in a
cave like hall, and our later trip to the original place of discovery where very breathtaking and
mystical and made us meditate deeply about our predecessors and ancient times long ago where
god was present directly on earth, or later in his idol form in many temples all around the world.
#JaiNarsimhaBhagwan
Myth Making: Idol of Vishnu in Ancient Russia.

Romanticizing about the ancient Indian history, or rather, more precisely, about the
ancient Vedic civilization has spawned a veritable industry on the internet. The names of
“scholars”, “scientists”, “archaeologists”, and “historians” mingle easily in the narratives found
on host of websites that seem to work in tandem. Recently on a forum was shared an old news
(2007) of the archaeological find of Lord Vishnu idol at *Staraya (old) Maina village*dating
back to 7th-10th century. The message within its body gave link of a Time of India news item too.
The TOI report quoted a Reader of Ulyanovsk State University's archaeology department Dr
Alexander Kozhevin, who said that “we have ground to assert that Middle-Volga region was the
original land of Ancient Rus”. Principally, this is all that the TOI report has to say: the location
of “Land of Ancient Rus” and excavation of the “idol of Vishnu” among many other
archaeological finds. This could and would indicate at most trade or even cultural ties between
the two regions in the absence of any other conclusive evidence. But suitably charged
imaginative minds can build an edifice of whole castle out of a mere pebble. In the forum
message, not only the idol of Vishnu has become the idol of Lord Vishnu, but many other
spurious elements, which have no mention whatsoever in TOI report (but are part of another link
of questionable character), have gained a surreptitious backdoor entry below the radar of
unsuspecting readers.
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When I tried to search for the source of the image of the *idol of Vishnu* that was given on the
forum message, I was led to another site, which has more bizarre claims.
While the first line identifies a location, the second line talks about the exact latitude and
longitude at which the solar spectrum produces interference lines at one, fifty two, and forty
seven. The extreme precision of the calculations show the advanced science of the Vedic period,
and also a thorough knowledge of SI units (it has been conclusively proven that French scientists
stole the system from the Indians”. “The Russian language also owes a lot to Sanskrit, whose
origins 50,000 years ago roughly correspond with the language of the people of the Smritzyi
archaeological site, along the banks of the now-dried up Vernstokhlin (Varnasatyakhalini) river
system”. “The Vishnu idol is depicted with a hammer in one left hand while the deconglated
seventh arm on the right side holds a reticulated sickle. This hammer and sickle imagery is also
found in the Parashurama Sutra, conclusively placing the origin of great and popular Russian
political ideology in Vedic India”. I leave it to the readers’ discretion to decide if their credulity
would sustain the foregoing assault.
The search for the experts quoted in the news report do not –not surprisingly- lead to any
academic or peer reviewed scholarly websites, but point to the very same sources that want to
establish the antiquity of the Vedas in the time much before the human civilization began in any
sense of the word anywhere. Not just that, but they would like to claim too that it had spread
almost all over the ancient world. Regurgitating the same spiel tirelessly through different
but ideologically related websites looks like the new found way of establishing eternal
truth. The Google search for the *Reader of Ulyanovsk State University's archaeology
department Dr Alexander Kozhevin* throws up following top results. Kozhevin has made, it
must be said, no such outlandish claims going by the news-story in TOI. Yet his name and
reputation are abused in wholesale manner by implicating him in such dubious *scholarship*.
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The simple but nagging question that such wild claims leave behind and begs the answer is: Why
did such universal and peerless Vedic civilization decline at all?
Ancient 7th Century Vishnu Di ety Idol /Godess Kali found

in Russian Village
An ancient (7th century AD) hindu god, Vishnu’s idol was found during excavation in an old
village in Russia’s Volga region.
The idol found in Staraya (old) Maina village dates back to 7th century AD. Some readers raise
question if this is Goddess Kali. That is not what I want to explain here. Here I want to show
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how old Russia was connected with India and Hinduism even before 7 th century.
Staraya Maina village in Ulyanovsk region was a highly populated city 1700 years ago, much
older than Kiev, which was so far believed to be the mother of all Russian cities.
Prior to unearthing of the Vishnu idol, Dr Alexander Kozhevin, Reader of Ulyanovsk State
University’s archaeology department, has already found ancient coins, pendants, rings and
fragments of weapons.
He believes that today’s Staraya Maina, a town of eight thousand, was ten times more populated
The discovery of the idol confirms the location in Russia, identified in the Rig Veda asrus
soviath sapthamahanagaratham (ancient and holy land of the 722 flying vehicles).
Ancient connections between the Russians and the Indians has been unequivocally confirmed.
In Russian orthodox Christianity, worship is conducted very much like in Indian Vishnu temples.
Russians refer to the feast of Vizhnyir Ekoratsya Vikhunh, directly corresponding
with VaikhunTa Ekadasi.
Russian language also owes a lot to Sanskrit, whose origins 50,000 years ago roughly correspond
with the language of the people of theSmritzyi archaeological site, along the banks of the now-
dried up Vernstokhlin (Varnasatyakhalini) river system.
Vishnu idol is depicted in form of Varaha (Wild Boar), which is 3rd incarnation of Vishnu
among his 10 (Dasavataras), with a hammer in one left hand while the deconglated seventh arm
on the right side holds a reticulated sickle.
This hammer and sickle imagery is also found in the Parasurama Sutra, conclusively placing the
origin of great and popular Russian political ideology in Vedic India.
Parasurama, the 6th incarnation of Vishnu is depicted with Sickle/Axe in one hand.
Parasurama Sutra, the basis of all government policy in the erstwhile Kerala kingdom
of Vaazhappazhaa, contains the lines Sthulyam Kaamyunishancha kalanam brighahaha.
Links between the ancient Russians and Indians almost certainly aided by the 60,000 odd
scholars of the University of Vexalate(Sanskrit. Vekhshalatha, Russian. Vekholotsla), in modern-
day Central Afghanistan, in the 17th Century BCE, is said to have transferred political ideas
through the land of the Vanga (Russian. Vangnya) in modern-day West Bengal (vanga became
banga).
For many years, western historical study dominated by Greco-Capitalists, attributed the ideology
of Communism to the work done by Karl Marx, one of their own.
It has been well documented that Marx indeed visited Kerala and West Bengal, and had thorough
understanding of the Parasurama Sutra, a copy of which he picked up in the old-book-stall near
the Cochin (Kochi) airport.
Later on, as part of the larger Greco-centric Capitalist conspiracy, Karl Marx took all the credit
himself.
If one reads Parasurama Sutra or Parasurama Smriti now, they can understand communism
better.
Parasurama, killed all anachist rulers and established a new system to rule his country. He wrote
those rules and ideologies asParasurama Smriti.
During 1952, in Soviet Russia, an archaeologist, Prof. Varely Smirzkoff of Odessa University
found artefacts near the ancient Belarussian town of Kozhikodz.
He was the first to speculate that the ruling political ideology of his country could well have had
its origins in Vedic India rather than Modern Europe.
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Stalin funded Smirzkoff’s research until Smirrzkoff was suddenly found to have stolen over
500,000 paper clips from work over the course of his tenure at Odessa University.
He was sent to Siberia, and with him went almost all academic proof that would have certainly
brought Russia and India closer together.
Hinduism has been spread in Russia primarily due to the work of scholars from the religious
organization International Society for Krishna Consciousness (ISKCON) and by
itinerant Swamis from India and small communities of Indian immigrants. While ISKCON
appear to have a relatively strong following in Russia, the other organizations in the list have a
marginal presence in this country. There is an active Tantra Sangha operating in Russia.
According to a 2010 religious census, there are 240,000 Hindus in Russia, which account for
0.1% population of Russia.[1]
Early 19th century engraving depicting Hindu temple in Astrakhan, Russia.

The Human rights publication list to free Hare Krishnas in Soviet
The history of Hinduism in Russia dates back to at least the 16th century. When Astrakhan was
conquested in 1556, the small Indian community became part of the Moscow state. In the early
18th century, Peter the Great, the first Russian Emperor, met Astrakhan Hindus and on their
request asked the Russian Senate to issue a law for protecting the beliefs of Hindus. This was the
first law in Russia to protect foreign religion.
In 1971 A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for
Krishna Consciousness (ISKCON), introduced it to Russia. In 1988, ISKCON was first
registered as a religion. Later, it was re-registered in 1998. In the same year, there were 120
Krishna communities in Russia.
In 2007, the ancient idol of Vishnu was excavated in the Volga region which fueled the interest
for Hinduism in Russia.
Russian Hindus celebrating Rath Yatra./ISKCON Temple in Yessentuki
340
Vaishnavism
As of December 2005, the Federal Registration Service recorded 79 Hindu groups with a
particular orientation on Krishnaism. These are the International Society for Krishna
Consciousness, ISKCON Revival Movement, Science of Identity Foundation, Sri Chaitanya
Saraswat Math [ru], Sri Chaitanya Gaudiya Math [ru], Sri Krishna Chaitanya Mission [ru], Sri
Gopinatha Gaudiya Math [ru], International Pure Bhakti Yoga Society [ru], among others.
Shaivism
The followers of Shaivism in Russia are the Naths, Lingayats (Veerashaiva), and Tantra
Sangha [ru].
Hindu reform movements
Hindu reform movements which have presence in Russia are the Brahma Kumaris, Ramakrishna
Mission, Arya Samaj, Sri Aurobindo Ashram, International Sivananda Yoga Vedanta
Centres, Ananda Marga, Ananda Sangha, Self-Realization Fellowship, Sri Ramana
Ashram, Sahaja Yoga, Sri Chinmoy Centre, Sanatan Sanstha, Sathya Sai Baba
movement, Science of Identity Foundation, Shri Prakash Dham, the organizations associated
with Maharishi Mahesh Yogi and Haidakhan Babaji (Haidakhandi Samaj [ru]), and others.
Brahma Kumaris have 20 centres, Ramakrishna Mission has one centre, Ananda Marga has a
centre in Barnaul, Tantra Sangha has one registered branch in Moscow and another in Nizhniy
Novgorod was officially recognized in 1993.
Slavic Vedism[edit]
Slavic Vedism, Slavic Hinduism, Neo-Vedism or simply Vedism[8][9] are terms used to describe
the contemporary indigenous development of Vedic forms of religion in Russia, Siberia,
other Slavic countries, the Commonwealth of Independent States' members and generally all
the post-Soviet states.
Slavic Vedism involves the use of Vedic rituals and worship of ancient Vedic deities,
distinguishing from other groups which have maintained a stronger bond with modern Indian
Hinduism, although Krishnaite groups often identify themselves as "Vedic" too.
Also some syncretic groups within the Slavic Native Faith ("Rodnovery") such as Peterburgian
Vedism use the term "Vedism"and worship Vedic gods, but mainstream Rodnovery is
characterised by its use of indigenous Slavic rituals and Slavic names for the gods.
Hinduism in Russia
According to the 2012 official census, Hinduism is practised by 140,000 people, or 0.1% of the
total population. It constitutes 2% of the population in the Altai Republic, 0.5% in Samara
Oblast, 0.4% in Khakassia, Kalmykia, Bryansk Oblast, Kamchatka, Kurgan Oblast, Tyumen
Oblast and Chelyabinsk Oblast, 0.3% in Sverdlovsk Oblast, 0.2% to 0.3% in Yamalia, Krasnodar
Krai, Stavropol Krai, Rostov Oblast and Sakhalin Oblast, and 0.1% to 0.2% in other federal
subjects.
In 2006, the Russian capital Moscow has an estimated 10,000 Hare Krishna devotees and at least
5,000 Indians, Sri Lankans, Nepalese, and Mauritians following Hindu denominations.[13]
The number of ISKCON followers in Russia is disputed. According to the Sanjeet Jha of the
Association of Indians of Russia, Russia's Krishna population is estimated to be as high as
250,000, while Filatov of the Institute of Oriental Studies estimates Russia's Krishna population
to be 15,000.[14] According to Bhakti Vijnana Goswami, a Russian Iskcon guru, there were
50,000 active Hare Krishna devotees in Russia in 2011.
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Prominent Russian Hindus
 Indra Devi, Russian yoga teacher
 Yekaterina Lisina, Russian basketball player who competed for the Russian National Team
at the 2008 Summer Olympics
 Sati kazanova, Russian singer
Vishnu Idol Found in Russia By Mystery Of India1 Share on Facebook Tweet on Twitter There
is much evidence—archeological and linguistic—to support the notion that the ancient Vedic
(Aryan) civilization was spread far beyond India, and that it was much earlier than the
civilizations we have been taught to believe were the first. Controversial historian and author
P.N. Oak has pushed the idea that the glorious Vedic civilization was at one time spread all over
the world and it preceded the Greek and even the Egyptian and Babylonian epochs. Vishnu Idol
Found in Russia In 2007, during an excavation in an abandoned village in the Volga region of
Russia, archaeologists excavated an ancient Vishnu idol. The idol dates from between the 7th
and 10th centuries, was found in Staraya Maina village which is much older than Kiev, so far
believed to be the mother of all Russian cities. The Times of India reported that this discovery
raised questions about the prevalent view of the origin of ancient Russia. The Vishnu idol is
depicted with a hammer in one left hand while the deconglated seventh arm on the right side
holds a reticulated sickle. In the Rig Veda, there is a passage that goes: Itham ascati pasyat
syantham, ekam starayath mainaa-kaalam. This translates into Staraya Maina is the name of the
land of the 45 rivers (on whose banks the noble Rishis conducted the famous Horse Sacrifices),
where the sun god descends. The period 6-7th century also marked flourishing trade ventures by
Indian rulers. Palas in the North and Cholas in the South were enterprising dynasties. During
their times the Indian influence through trade spread to Far East and to regions beyond the
mountainous border.
Read more at: http://www.mysteryofindia.com/2014/11/vishnu-idol-found-in-russia.html
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ANNEXURE V
1000 names of Vishnu
Lord Shiva addressed his wife, Parvati:
sri rama rama rameti rame rame manorame

sahasranama tat tulyam rama nama varanane
This translates to:
O Varanana (lovely-faced lady), I chant the holy name of Rama, Rama, Rama
and thus constantly enjoy this beautiful sound. This holy name of Sri Rama is
equal to one thousand holy names of Lord Vishnu." (Brhad
Visnusahasranamastotra, Uttara-khanda, Padma Purana 72.335)
Brahmānda Purana said:
sahasra-namnam punyanam, trir-avrttya tu yat phalam

ekavrttya tu krsnasya, namaikam tat prayacchati
This translates to:
"The pious results (punya) achieved by chanting the thousand holy names of
Vishnu (Vishnusahasranama-Stotram) three times can be attained by only one
utterance of the holy name of Krishna."
Lord Krishna Himself said:
yo mam nama sahasrena stotum icchati pandava

sohamekena slokena stuta eva na samsaya
This translates to:
"Arjuna, One may be desirous of praising by reciting the thousand names. But,
on my part, I feel praised by one sloka. There is no doubt about it.”
From the oldest scriptural text in Hinduism, the Rig Veda; V.I.15b.3, it states:
"O ye who wish to gain realization of the Supreme Truth, utter the name of
"Vishnu" at least once in the steadfast faith that it will lead you to such
realization.
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Vishnu Sahasranāma(Sanskrit: विष्णु सिस्रनाम, IAST: Viṣṇusahasranāma), is a Sanskrit hymn which
contains a list of 1,000 names of Vishnu, one of the main deities in Hinduism and the supreme God
in Vaishnavism. It is one of the most sacred and popular stotras in Hinduism. The Vishnu Sahasranāma as
found in the Anushasana Parva[2] of the epic Mahabharata. It is the most popular version of the 1,000
names of Vishnu. Other versions exist in the Padma Purana, Skanda Purana and Garuda Purana. There is
also a Sikh version, found in the text Sundar Gutka.[3] Each name eulogizes one of His countless great
attributes.
In the 135th chapter of Anushāsanaparva (verses 14 to 120) in Mahabharata, the stotra was given
to Yudhishthira by the grandsire of Kuru dynasty and warrior Bhishma who was on his death bed (of
arrows) in the battlefield of Kurukshetra. Yudhishthira asks Bhishma the following questions:
kimekam daivatam loke kim vāpyekam parāyaṇam
stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ śubham
ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ
kim japan mucyate jantuḥ janmasamsārabandhanāt
In this universe Who is the one refuge for all? Who is the greatest Deity in the world ? By eulogising
whom can a person reach auspiciousness (peace and prosperity)? By worshipping whom can a person
reach auspiciousness (peace and prosperity)? What is, in your opinion, the Greatest Dharma among all the
Dharmas? By chanting whose name, can a "creature" proceed beyond the bonds of samsāra?[7]
Bhishma answers by stating that mankind will be free from all sorrows by chanting the
"Vishnusahasranāma", which are the thousand names of the all-pervading Supreme Being Vishnu, who is
the master of all the worlds, the supreme light, the essence of the universe and who is Brahman. All
matter animate and inanimate reside in him, and he in turn resides within all matter.
In Sanskrit, sahasra means "a thousand" and nāma (nominative, the stem is nāman-) means "name". The
compound is of the Bahuvrihi type and may be translated as "having a thousand names". In
modern Hindi pronunciation, nāma is pronounced [na:m]. It is also pronounced sahasranāmam in South
India.
It is said that the one who reads this Vishnu Sahasranamam every day with full devotion achieves name,
fame, wealth and knowledge in his life
There are Sahasranāmas for many gods such as Shiva, Ganesha, Shakti, and others. But the Vishnu
Sahasranāma is popular among common Hindus, and a major part of prayer for devout Vaishnavas, or
followers of Vishnu. While Vaishanvas venerate other deities, they believe that the universe, including
the other divinities such as Shiva and Devi, is ultimately a manifestation of the Supreme Lord Vishnu.
Despite the existence of other sahasranamas of other demi gods, referring a sahasranama as "The
Sahasranama," generally refers to the Vishnu Sahasranama alone, thereby indicating its wide popularity
and use.[8]
Two of the names in Vishnusahasranama that refer to Shiva are "Shiva" (names # 27 and # 600
in Advaitin Adi Shankara's commentary) itself, "Shambhu" (name # 38), "Ishanah" (name #6 4), and
"Rudra" (name # 114). Adi Sankara of Advaita Vedanta asserts that the deity Vishnu is Brahman itself
(not just an aspect of Brahmam).[9] Again, he notes that "only Hari (Vishnu) is eulogized by names such
as Shiva",a position consistent with interpretations of the Srivaishnavite commentator Parasara Bhattar.
Parasara Bhattar had interpreted Shiva to mean a quality of Vishnu, such as "One who bestows
auspiciousness."
However, this interpretation of the name Shiva has been challenged by Swami Tapasyananda's translation
of Shankara's commentary on the Vishnusahasranama.[12] He translates the 27th name, Shiva to
mean:"One who is not affected by the three Gunas of Prakrti, Sattva, Rajas,and Tamas; The Kaivalaya
Upanishad says, "He is both Brahma and Shiva." In the light of this statement of non-difference between
Shiva and Vishnu, it is Vishnu Himself Who Is exalted by the praise and worship of Shiva." [12] Based on
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this commonly held Advaitan point of view which has been adopted by Smartas, Vishnu and Shiva are
viewed as one and the same God, being different aspects of preservation and destruction respectively. As
many Sanskrit words have multiple meanings, it is possible that both Vishnu and Shiva share names in
this instance, e.g., the name Shiva itself means "auspicious"which could also apply to Vishnu. The
Deities Ananthapadmanabha and Shankaranarayana are worshipped by Hindus, as is
Lord Panduranga Vitthala, a form of Lord Krishna with a Shiva Linga on his crown, signifying the
oneness of both deities.
However, the Vaishnava commentator, Parasara Bhattar, a follower of Ramanujacharya has interpreted
the names "Shiva" and "Rudra" in Vishnu sahasranama to mean qualities or attributes of Vishnu, and not
to indicate that Vishnu and Shiva are one and the same God. Vaishnavas worship Vishnu in his four-
armed form, carrying conch, disc, flower and mace in his hands, believing that to be the Supreme form.
However, Smarthas do not subscribe to this aspect or personification of God, as Smarthas say that God
is Nirguna and thus devoid of form. Additionally, they believe that God is not limited by time nor limited
by shape and color. Vaishnava traditions are of the opinion that Vishnu is both unlimited and yet still
capable of having specific forms, as to give arguments to the contrary (to say that God is incapable of
having a form) is to limit the unlimitable and all-powerful Supreme.
In the Sri Vaishnava and Sadh Vaishnava tradition, the Bhagavad-gita and the Vishnu Sahasranama are
considered the two eyes of spiritual revelation.
In other Vaishnava traditions too, the Vishnu Sahasranama is considered an important text.
Within Gaudiya Vaishnavism, Vallabha sampradaya, Nimbarka sampradaya and among Ramanandis, the
chanting of the names of Krishna and Rama are considered to be superior to that of Vishnu. Based on
another verse in the Padma Purana which says that the benefit of chanting the one thousand names of
Vishnu can be derived from chanting one name of Rama, and a verse in the Brahma Vaivarta
Purana equating the benefit of chanting three names of Rama with one name of Krishna. However, it is
important to realize that those verses in those puranas are not to be interpreted literally, as many believe
that there is no difference between Vishnu and Krishna. This theological difference can be expressed as
follows: Many Vaishnava groups recognize Krishna as an Avatar of Vishnu, while others, instead,
consider Him to be svayam bhagavan, or the original form of the Lord. Yet these verses can be interpreted
as it is more important to have pure bhakti or devotion than merely repeating the many names of God
without emotion. Indeed, Shri Krishna Himself said, "Arjuna, One may be desirous of praising by reciting
the thousand names. But, on my part, I feel praised by one shloka. There is no doubt about it.”
Within Vaisnavism some groups, such as Sri sampradaya, adhere to and follow the Rig Veda: 1.156.3,
which states "O ye who wish to gain realization of the supreme truth, utter the name of Vishnu at least
once in the steadfast faith that it will lead you to such realization." [15]
Interpretations alluding to the power of God in controlling karma
Many names in the Vishnusahasranama, the thousand names of Vishnu allude to the power of God in
controlling karma. For example, the 135th name of Vishnu, Dharmadhyaksha, in Sankara's interpretation
means, "One who directly sees the merits (Dharma) and demerits (Adharma), of beings by bestowing
their due rewards on them."
Other names of Vishnu alluding to this nature of God are Bhavanah, the 32nd name, Vidhata, the 44th
name, Apramattah, the 325th name, Sthanadah, the 387th name and Srivibhavanah, the 609th name.
Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of
all Jivas for them to enjoy." The Brahma Sutra (3.2.28) "Phalmatah upapatteh" speaks of the Lord's
function as the bestower of the fruits of all actions of the jivas.
General thoughts
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Sections from Swami Tapasyananda's translation of the concluding verses of Vishnu sahasranama, state
the following: "Nothing evil or inauspicious will befall a man here or hereafter who daily hears or repeats
these names." That comment is noteworthy. King Nahusha, a once righteous king, ancestor
of Yudhishthira, according to excerpt from C. Rajagopalachari's translation of the Mahabharata, after
performing countless sacrifices, became an Indra, king of devas, but was later expelled from Swarga or
heaven due to a curse by the great sage Agastya for his eventual gain in pride and arrogance and became
a python for thousands of years.[19] In the commentary to this sloka Sankara states that a fall akin to that
of king Nahusha will not happen to that devotee who recites Vishnu Sahasranama daily.
In the linked preface prayer (but not in the succeeding Sahasranama) non-formal pronunciation is
used, since correct representation of pronunciation requires extensive use of diacritic marks. An example:
Sanskrit/Hindi has three letters representing S, which are represented here as 's', 'ś', and 'ṣ', as used in the
Sanskrit word ṣatkona (= "hexagon"), Viṣnu, Kṛṣṇa and others is actually a retroflex phoneme and has no
equivalent in English. Retroflex phonemes are those where the tongue is slightly coiled back in the palate
and released along with the phoneme's sound. Also, the 'ṇ' in Viṣṇu and Kṛṣṇa is retroflex. In formal
transliteration of Sanskrit alphabet to English, this set-up is denoted by placing dots below the letter 'ṣ'.
More details can be found at Sanskrit language#Consonants, and at IAST
Although devotion is considered the most important thing while reciting any prayer or mantra (Unless
used for tantric purposes, where the sound's vibration plays the major role), use of the correct
pronunciation is believed by devotees to enhance the satisfaction derived from the recital, in the case of
both vocal and mental chants.
Believers in the recitation of the Sahasranāma claim that it brings unwavering calm of mind, complete
freedom from stress and brings eternal knowledge. A translation of the concluding verses (Phalasruti) of
Vishnu Sahasranāma, state the following: "Nothing evil or inauspicious will befall a man here or hereafter
who daily hears or repeats these names... Whichever devoted man, getting up early in the morning and
purifying himself, repeats this hymn devoted to Vasudeva, with a mind that is concentrated on Him, that
man attains to great fame, leadership among his peers, wealth that is secure and the supreme good
unsurpassed by anything. He will be free from all fears and be endowed with great courage and energy
and he will be free from diseases. Beauty of form, strength of body and mind, and virtuous character will
be natural to him.... One who reads this hymn every day with devotion and attention attains to peace of
mind, patience, prosperity, mental stability, memory and reputation.... Whoever desires advancement and
happiness should repeat this devotional hymn on Vishnu composed by Vyasa.... Never will defeat attend
on a man who adores the Lotus-Eyed One [Kamala Nayana], who is the Master of all the worlds, who is
birthless, and out of whom the worlds have originated and into whom they dissolve."
In orthodox Hindu tradition, a devotee should daily chant the Upanishads, Gita, Rudram, Purusha
Sukta and Vishnu sahasranama. If one cannot do all this on any day, it is believed that chanting Vishnu
Sahasranāma alone is sufficient. Vishnu Sahasranāma can be chanted at any time, irrespective of gender.
Varahi Tantra says that in the age of Kali yuga, most stotras are cursed by Parashurama and hence are
ineffective. While listing the ones which are free from this curse and hence suitable during Kali Yuga, it
is said, "Gita of the Bhishma Parva, Vishnu Sahasranama of Mahabharata and Chandika Saptashati' (Devi
Mahatmyam) are free from all doshas and grant fruits immediately in Kali Yuga."
In a classic astrological text, the Bṛhat Parāśara Horāśāstra, sage Parashara frequently recommends the
recitation of the Vishnu Sahasranāma as the best remedial measure for planetary afflictions. [21] For
example, see the following verse: "The most effective and beneficial remedial measure for the
prolongation of longevity and to obtain relief from other evil effects is recitation of Vishnu Sahasranam."
Ch. 56, verse 30
Sage Parashara mentions this practice more than ten times in his text as in this further verse:
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"The remedial measure to obtain relief from the above evil effects, is recitation of Vishnu Sahasranama."
Ch. 59, verse 77
In his celebrated Ayurvedic text Charaka Samhita, Acharya Charaka refers to the power of Vishnu
Sahasranama in curing all kinds of fever.
viṣṇuṁ sahasramūrdhānaṁ carācarapatiṁ vibhum|| 311 stuvannāmasahasrēṇa jvarān sarvānapōhati|
Recitation of the sahasra nāma (one thousand names) of Lord Viṡnū, who has one thousand heads, who is
the chief of the carācara (moving and non-moving things of the universe) and who is omnipresent cures
all type of jwaras.
SHLOKAS
Recitation and aggregation

An alternative approach is to say the starting prayer, and then say the names collected in stanzas (As they
were originally said by Bhishma.) Such stanzas are called Slokas in Sanskrit. The Sahasranama (apart
from the initial and concluding prayers) has a total of 108 shlokas.
For example, the first sloka is:
om visvam vishnur-vashatkaro bhutbhavyabhavatprabhuh
bhutkrd bhutbhrd-bhaavo bhutatma bhutabhavanah
Notice the aggregation of several words and the omission of their intervening spaces. For
example, the last word of the first line of this Sloka:
bhutabhavya-bhavatprabhuh
corresponds to:
om bhutabhavya bhavat prabhave namah
of the expanded version.
This joining-together of words is a common feature of Sanskrit and is called Samasa- a
compound. It makes the slokas compact, and easier to remember.
This is the complete list of names, in loose anglicized spelling and with idiosyncratic translations.
नवश्वम् कपीन्द्र
Vishvam Kapindra
1 501
ॐ नवश्वस्मै िमुः । ॐ कपीन्द्राय िमुः ।
The Lord Who is the Universe Itself The Lord Who is Rama, Dear to All Monkeys
नवष्णु भूररदनिण
Vishnu Bhooridakshina
2 502
ॐ नवष्णवे िमुः । ॐ भूररदनिणाय िमुः ।
The Lord Who Pervades Everywhere The Lord Who Conducts Yajnas and Gives Cash Benefits
वषट् कार सोमप
Vashatkara Somapa
3 503
ॐ वषट् काराय िमुः । ॐ सोमपाय िमुः ।
The Lord Who is Invoked for Oblations The Lord Who Drinks Soma
भूतभव्यभवत्प्रभुुः अमृतप
Bhootabhavya-bhavat-prabhuh Amritapa
4 504
ॐ भूतभव्यभवत्प्रभवे िमुः । ॐ अमृतपाय िमुः ।
347
The Lord of Past, Present and Future The Lord Who Drinks the Nectar
भूतकृत सोम
Bhoota-krit Soma
5 505
ॐ भूतकृते िमुः । ॐ सोमाय िमुः ।
The Creator of All Creatures The Lord Who in the Form of Moon Helps Plants to Grow
भूतभृत पुरुनजत
Bhoota-bhrit Purujita
6 506
ॐ भूतभृते िमुः । ॐ पुरुनजते िमुः ।
The Lord Who Nourishes All Creatures The Lord Who has Conquered Numerous Enemies
भाव पुरुसत्तम
Bhava Purusattama
7 507
ॐ भावाय िमुः । ॐ पुरुसत्तमाय िमुः ।
The Absolute Existence The Lord Who is the Best in Several Forms
भूतात्मा नविय
Bhootatma Vinaya
8 508
ॐ भूतात्मिे िमुः । ॐ नवियाय िमुः ।
The Lord Who is the Soul of Every Being in the Universe The Lord Who Humiliates Those Who are Unrighteous
भूतभावि जय
Bhootabhavana Jaya
9 509
ॐ भूतभाविाय िमुः । ॐ जयाय िमुः ।
The Lord Who Nurtures Every Being in the Universe The Victorious Lord
पूतात्मा सत्यसंि
Pootatma Satyasandha
10 510
ॐ पूतात्मिे िमुः । ॐ सत्यसंिाय िमुः ।
The Lord With an Extremely Pure Essence The Lord Who is Veracious in Mental Decisions
परमात्मा दाशाहू
Paramatma Dasharha
11 511
ॐ परमात्मिे िमुः । ॐ दाशाहाूय िमुः ।
The Supreme Soul The Lord Who Was Born in the Dasharha Race
मुक्तािां परमागनतुः सात्वतांपनत
Muktanam Parama Gatih Satvatampati
12 512
ॐ मुक्तािां परमगतये िमुः । ॐ सात्वतां पतये िमुः ।
The Ultimate Range of the Liberated The Lord of the Satvatas
अव्ययुः जीव
Avyayah Jiva
13 513
ॐ अव्ययाय िमुः । ॐ जीवाय िमुः ।
The Lord Who is Always Same The Living Being
पुरुषुः नविनयतासािी
Purushah Vinayitasakshi
14 514
ॐ पुरुषाय िमुः । ॐ नविनयतासानिणे िमुः ।
The Lord Who is Inside Every Body The Witness of Modesty
सािी मुकुन्द
Sakshi Mukunda
15 515
ॐ सानिणे िमुः । ॐ मुकुन्दाय िमुः ।
The Lord Who is the Witness of Everything that Happens The Giver of Liberation
िेत्रज्ञुः अनमतनवक्रम
Kshetragyah Amitavikrama
348
16 516
ॐ िेत्रज्ञाय िमुः । ॐ अनमतनवक्रमाय िमुः ।
The Knower of the Field The Lord of Immeasurable Prowess
अिर अम्भोनिनि
Akshara Ambhonidhi
17 517
ॐ अिराय िमुः । ॐ अम्भोनििये िमुः ।
The Undecaying The Lord Who is the Ultimate Sojourn to Devas, Manushyas,
योगुः Asuras and Pitrs
Yogah अिन्तात्मा
18 Anantatma
ॐ योगाय िमुः । 518
The Lord Who is Realized Through Yoga ॐ अिन्तात्मिे िमुः ।
योगनवदां िेता The Infinite Self
Yoga-vidaam Neta महोदनिशय
19 Mahodadhishaya
ॐ योगनवदां िेत्रे िमुः । 519
The Lord Who is the Leader of All Those Who Know Yoga ॐ महोदनिशयाय िमुः ।
प्रिािपुरुषेश्वर The Lord Who Rests on the Great Ocean
Pradhana-Purusheshwara अन्तक
20 Antaka
ॐ प्रिािपुरुषेश्वराय िमुः । 520
The One Who is the Lord of Nature and Beings ॐ अिन्तकाय िमुः ।
िारनसंहवपुुः The Lord Who Brings About End of Everything
Narasimha Vapuh अज
21 Aja
ॐ िारनसंहवपुषे िमुः । 521
The Lord Whose Form is Man-Lion ॐ अजाय िमुः ।
श्रीमाि् The One Who Never Takes Birth
Shriman महाहू
22 Maharha
ॐ श्रीमते िमुः । 522
The Lord Who is Always With Sri (Lakshmi) ॐ महाहाूय िमुः ।
केशव The Lord Who Deserves the Highest Worship
Keshava स्वाभाव्य
23 Svabhavya
ॐ केशवाय िमुः । 523
The Lord Who has Beautiful Locks of Hair ॐ स्वाभाव्याय िमुः ।
पुरुषोत्तम The Lord Who Ever-rooted in the Nature of His Own Self
Purushottama नजतानमत्र
24 Jitamitra
ॐ पुरुषोत्तमाय िमुः । 524
The Supreme Controller ॐ नजतानमत्राय िमुः ।
सवू The Lord Who has Conquered All Enemies
Sarwa प्रमोदि
25 Pramodana
ॐ सवूस्मै िमुः । 525
The Lord Who is Everything ॐ प्रमोदिाय िमुः ।
शवू The Lord Who is Always Happy
Sharva आिन्द
26 Ananda
ॐ शवाूय िमुः । 526
The Lord Who Destroys Everything When the Deluge comes ॐ आिन्दाय िमुः ।
नशव The Lord Who is the Personification of Happiness
Shiva िन्दि
27 Nandana
ॐ नशवाय िमुः । 527
The Lord Who is Eternally Pure ॐ िन्दिाय िमुः ।
349
स्थाणु The Lord Who Makes Others Blissful
Sthanu िन्द
28 Nanda
ॐ स्थाणवे िमुः । 528
The Immovable ॐ िन्दाय िमुः ।
भूतानद The Lord Who is Free from All Worldly Pleasures
Bhootadi सत्यिमाू
29 Satyadharmaa
ॐ भूतादये िमुः । 529
The Lord From Whom All the Beings Evolved ॐ सत्यिमूणे िमुः ।
निनिरव्यय The Lord Who is the Truthful Dharma
Nidhiravyaya नत्रनवक्रम
30 Trivikrama
ॐ नििये अव्ययाय िमुः । 530
The Imperishable Treasure ॐ नत्रनवक्रमाय िमुः ।
सम्भव The Lord Who Measured the Worlds in Three Steps
Sambhava महनषू कनपलाचायू
31 Maharshi Kapilacharya
ॐ सम्भवाय िमुः । 531
The One Who is All that Happens ॐ महषूयेकनपलाचायाूय िमुः ।
भावि The Lord Who Incarnated as Kapila, the Great Sage
Bhavana कृतज्ञ
32 Kritagya
ॐ भाविाय िमुः । 532
The Lord Who Gives Everything to His Devotees ॐ कृतज्ञाय िमुः ।
भताू The Knower of the World
Bharta मेनदिीपनत
33 Medinipati
ॐ भत्रे िमुः । 533
The Lord Who Governs the Entire Living World ॐ मेनदिीपतये िमुः ।
प्रभव The Lord of the Earth
Prabhava नत्रपद
34 Tripada
ॐ प्रभवाय िमुः । 534
The Lord in Whom All Things were Born ॐ नत्रपदाय िमुः ।
प्रभु The Lord Who has Taken Three Steps
Prabhu नत्रदशाध्यि
35 Tridashadhyaksha
ॐ प्रभवे िमुः । 535
The Almighty Lord ॐ नत्रदशाध्यिाय िमुः ।
ईश्वर The Lord of Three States of Consciousness - Wakefulness, Sleep
Ishwara and Dream
36 महाशृङ्ग
ॐ ईश्वराय िमुः । Mahashringa
The Lord Who Controls and Rules All Beings 536
स्वयम्भू ॐ महाशृङ्गाय िमुः ।
Swayambhu The Lord has the Great Horn (Matsya Avatar)
37 कृतान्तकृत्
ॐ स्वयम्भुवे िमुः । Kritantakrit
The Lord Who Manifests from Himself 537
शम्भु ॐ कृतान्तकृते िमुः ।
Shambhu The Lord Who Destroys the World Created by Himself
38 महावराह
ॐ शम्भवे िमुः । Mahavaraha
The Bestower of Happiness 538
आनदत्य ॐ महावराहाय िमुः ।
Aditya The Great Boar (Varaha)
39 गोनवन्द
350
ॐ आनदत्याय िमुः । Govinda
The Sun or The son of Aditi 539
पुष्कराि ॐ गोनवन्दाय िमुः ।
Pushkaraksha The Lord Who is Known through Vedanta
40 सुषेण
ॐ पुष्करािाय िमुः । Sushena
The Lord Who has Lotus Like Eyes 540
महास्वि ॐ सुषेणाय िमुः ।
Mahaswana The Lord Who has Magnificent Army
41 किकाङ्गदी
ॐ महास्विाय िमुः । Kanakangadi
The Lord Who has a Thundering Voice 541
अिानदनििि ॐ किकाङ्गनदिे िमुः ।
Anadinidhana The Lord Who has Golden Armlets
42 गुह्य
ॐ अिानदनिििाय िमुः । Guhya
The Lord Without Origin or End 542
िाता ॐ गुह्याय िमुः ।
Dhata The Mysterious
43 गभीर
ॐ िात्रे िमुः । Gabhira
The Lord Who Supports All Fields of Experience 543
नविाता ॐ गभीराय िमुः ।
Vidhata The Unfathomable
44 गहि
ॐ नविात्रे िमुः । Gahana
The Lord Who Creates All Actions and Their Results 544
िातुरुत्तम ॐ गहिाय िमुः ।
Dhaturuttama The Lord Whose Depth Cannot be Measured
45 गुप्त
ॐ िातुरुत्तमाय िमुः । Gupta
The Lord Who is Greater than the Creator (Brahma) 545
अप्रमेय ॐ गुप्ताय िमुः ।
Aprameya The Lord Who is Hidden from Mind and the Words
46 चक्रगदािर
ॐ अप्रमेयाय िमुः । Chakragadadhara
The Lord Who is Beyond Rules, Regulations and Definitions 546
हृषीकेश ॐ चक्रगदािराय िमुः ।
Hrishikesha The Lord Who Keeps the Holy Wheel and Holy Mace
47 वेिा
ॐ हृषीकेशाय िमुः । Vedha
The Lord of Senses 547
पद्मिाभ ॐ वेिसे िमुः ।
Padmanabha The Creator of the Universe
48 स्वाङ्ग
ॐ पद्मिाभाय िमुः । Svanga
The Lord Who has a Lotus (From Which the World Evolved) 548
Growing on his Belly ॐ स्वाङ्गाय िमुः ।
अमरप्रभु The Lord Who is the Instrument Reason and Cause for Existence
Amara Prabhu अनजत
49 Ajita
ॐ अमरप्रभवे िमुः । 549
The Lord of Immortals ॐ अनजताय िमुः ।
नवश्वकमाू The Unconquered
Vishwa-Karma कृष्ण
50 Krishna
ॐ नवश्वकमूणे िमुः । 550
The Creator of the Universe ॐ कृष्णाय िमुः ।
351
मिु The Dark-complexioned Lord
Manu दृढ
51 Dridha
ॐ मिवे िमुः । 551
The Lord Who Thinks (Worries) of Everything ॐ दृढाय िमुः ।
त्वष्टा The Lord Who has No Change in Character and Ability
Twashta संकषूणोऽच्युत
52 Sankarshanoachyuta
ॐ त्वष्टरे िमुः । 552
The Lord Who Makes Huge Things Small ॐ संकषूणाच्युताय िमुः ।
स्थनवष्ठ The Lord Who Withdraw the Beings Within Himself During the
Sthavishtha Deluge
53 वरुण
ॐ स्थनवष्ठाय िमुः । Varuna
The Supremely Gross 553
स्थनवरो ध्रुव ॐ वरुणाय िमुः ।
Sthaviro-Dhruva The One Who Sets on the Horizon
54 वारुण
ॐ स्थनवराय ध्रुवाय िमुः । Vaaruna
The Lord Who is Ancient and Permanent 554
अग्राह्य ॐ वारुणाय िमुः ।
Agrahya The Son of Varuna (Vasishta)
55 वृि
ॐ अग्रह्याय िमुः । Vriksha
The Lord Who is Not Perceived Sensually 555
शाश्वत ॐ वृिाय िमुः ।
Sashwata The Lord Who is Firm and Stable like the Tree
56 पुष्कराि
ॐ शाश्वताय िमुः । Pushkaraksha
The Lord Who Always Remains the Same 556
कृष्ण ॐ पुष्करािाय िमुः ।
Krishna The Lotus Eyed
57 महामिा
ॐ कृष्णाय िमुः । Mahamanaa
The Lord Whose Complexion is Dark 557
लोनहताि ॐ महामिसे िमुः ।
Lohitaksha The Lord Who of Great Mind
58 भगवाि्
ॐ लोनहतािाय िमुः । Bhagawan
The Lord Who has Red Eyes 558
प्रतदू ि ॐ भगवते िमुः ।
Pratardana The Lord Who Possesses Six Opulences
59 भगहा
ॐ प्रतदू िाय िमुः । Bagahaa
The Destroyer in Deluge 559
प्रभूत ॐ भगघ्ने िमुः ।
Prabhoota The Lord Who Destroys Wealth During Deluge
60 आिन्दी
ॐ प्रभूताय िमुः । Anandi
The Lord Who is Full of Wealth and Knowledge 560
नत्रककुब्धाम ॐ आिन्दन्दिे िमुः ।
Trika-Kubdhama The Lord Who Gives Delight
61 विमाली
ॐ नत्रककुब्धाम्ने िमुः । Vanamali
The Lord of all Directions 561
पनवत्रं ॐ विमानलिे िमुः ।
Pavitram The Lord Who Wears a Garland of Forest Flowers
62 हलायुि
352
ॐ पनवत्राय िमुः । Halayudha
The Lord Who Gives Purity to the Heart 562
मङ्गलंपरम् ॐ हलायुिाय िमुः ।
Mangalam-Param The Lord Who has a Plough as His Weapon
63 आनदत्य
ॐ मङ्गलाय परस्मै िमुः । Aditya
The Supreme Auspiciousness 563
ईशाि ॐ आनदत्याय िमुः ।
Ishana The Lord Who was Born of Aditi
64 ज्योनतरानदत्य
ॐ ईशािाय िमुः । Jyotiraditya
The Lord Who Rules Over Everything 564
प्राणद ॐ ज्योनतरानदत्याय िमुः ।
Pranada The Resplendence of the Sun
65 सनहष्णु
ॐ प्राणदाय िमुः । Sahishnu
The Bestower of Vital Breaths 565
प्राण ॐ सनहष्णुवे िमुः ।
Prana The Lord Who Calmly Endures Duality
66 गनतसत्तम
ॐ प्राणाय िमुः । Gatisattama
The Lord Who is the Soul 566
ज्येष्ठ ॐ गनतसत्तमाय िमुः ।
Jyeshtha The Ultimate Refuge for All Devotees
67 सुिन्वा
ॐ ज्येष्ठाय िमुः । Sudhanva
The Lord Who is Elder to All Others 567
श्रेष्ठ ॐ सुिन्विे िमुः ।
Shreshtha The Lord Who has the Holy Bow Salled Saranga
68 खण्डपरशु
ॐ श्रेष्ठाय िमुः । Khandaparashu
The Lord Who is Better Than All Others 568
प्रजापनत ॐ खण्डपराशवे िमुः ।
Prajapati The Lord Who has Axe as a Weapon to Kill Enemies
69 दारुण
ॐ प्रजापतये िमुः । Daruna
The One Who is the Chief of All Human Beings 569
नहरण्यगभू ॐ दारुणाय िमुः ।
Hiranyagarbha Merciless Towards the Unrighteous
70 द्रनवणप्रद
ॐ नहरण्यगभाूय िमुः । Dravinaprada
The Lord Who Dwells in the Womb of the World 570
भूगभू ॐ द्रनवणप्रदाय िमुः ।
Bhoogarbha The Lord Who Lavishly Gives Wealth
71 नदवुः स्पृक्
ॐ भूगभाूय िमुः । Divahsprik
The Lord Who Carries the Earth Within Himself 571
मािव ॐ नदवस्पृशे िमुः ।
Madhava The Lord Who Touches the Sky
72 सवूदृग्व्व्यास
ॐ मािवाय िमुः । Sarvadrigvyasa
The Lord Who is the Consort of Lakshmi 572
मिुसूदि ॐ सवूदृग्व्व्यासाय िमुः ।
Madhusudana The Lord Who Writes About All Knowledge
73 वाचस्पनतरयोनिज
ॐ मिुसूदिाय िमुः । Vachaspatirayonija
Destroyer of the Demon Madhu 573
ईश्वर ॐ वाचस्पतये अयोनिजाय िमुः ।
353
Ishwara The Unborn Lord of Vidyas
74 नत्रसामा
ॐ ईश्वराय िमुः । Trisama
The Contoller 574
नवक्रमी ॐ नत्रसाम्ने िमुः ।
Vikrami The Lord Who is Worshipped by the Three Samas
75 सामग
ॐ नवक्रनमणे िमुः । Samaga
The Lord Who has Valour 575
िन्वी ॐ सामगाय िमुः ।
Dhanvi The Chanter of Sama Hymns
76 साम
ॐ िन्दन्विे िमुः । Sama
The Lord Who is the Supreme Archer 576
मेिावी ॐ साम्ने िमुः ।
Medhavi The Lord Who is the Sama Veda
77 निवाूणं
ॐ मेिानविे िमुः । Nirvanam
The Lord Who is the Supreme Intelligence 577
नवक्रम ॐ निवाूणाय िमुः ।
Vikrama Joy of Renunciation
78 भेषजं
ॐ नवक्रमाय िमुः । Bheshajam
The Lord Who has Measured the Worlds 578
क्रम ॐ भेषजाय िमुः ।
Krama The Lord Who is the Medicine
79 नभषक्
ॐ क्रमाय िमुः । Bhishak
The Lord Who has Spread Everywhere 579
अिुत्तम ॐ नभषजे िमुः ।
Anuttama The Lord Who is The Physician
80 संन्यासकृत
ॐ अिुत्तमाय िमुः । Sanyasakrit
The Lord Who Does Not Have Anybody Better Than Him 580
दु रािषू ॐ संन्यासकृते िमुः ।
Duradharsha The Institutor of Sanyasa
81 शम
ॐ दु रािषाूय िमुः । Shama
The Lord Who Cannot be Attacked Successfully 581
कृतज्ञ ॐ शमाय िमुः ।
Kritagya The Lord Who is Calm
82 शान्त
ॐ कृतज्ञाय िमुः । Shanta
The Lord Who Knows Good and Bad of All Beings 582
कृनत ॐ शान्ताय िमुः ।
Kriti The Lord Who is Peaceful
83 निष्ठा
ॐ कृतये िमुः । Nishtha
The Lord Who Rewards All Our Actions 583
आत्मवाि् ॐ निष्ठायै िमुः ।
Atmavan The Abode of All Beings
84 शान्दन्त
ॐ आत्मवते िमुः । Shanti
The Self in All Beings 584
सुरेश ॐ शान्त्यै िमुः ।
Suresha The Lord Whose Very Nature is Peace
85 परायणम्
ॐ सुरेशाय िमुः । Parayanam
354
The One Who is the Lord of All Gods 585
शरणम ॐ पराय्णाय िमुः ।
Sharanam The way to Liberation
86 शुभाङ्ग
ॐ शरणाय िमुः । Shubhanga
The Refuge 586
शमू ॐ शुभाङ्गाय िमुः ।
Sharma The Lord Who has the Most Beautiful Form
87 शान्दन्तद
ॐ शमूणे िमुः । Shantida
The Lord Who is Himself Infinite Bliss 587
नवश्वरे ता ॐ शान्दन्तदाय िमुः ।
Vishwareta The Giver of Peace
88 स्रष्टा
ॐ नवश्वरे तसे िमुः । Srashtaa
The Lord Who is the Seed of This Universe 588
प्रजाभव ॐ स्रष्टरे िमुः ।
Prajhabhava The Creator of all Beings
89 कुमुद
ॐ प्रजाभवाय िमुः । Kumuda
The Lord Who is the Reason for Existence of Human Beings 589
अह ॐ कुमुदाय िमुः ।
Aha The Lord Who Delights in the Earth
90 कुवलेशय
ॐ अन्हे िमुः । Kuvaleshaya
The Lord Who is as Bright as the Day 590
सम्वत्सर ॐ कुवलेशाय िमुः ।
Samvatsara The Lord Who Reclines in the Waters
91 गोनहत
ॐ संवत्सराय िमुः । Gohita
The Lord Who is Personification of the Year 591
व्याल ॐ गोनहताय िमुः ।
Vyala The Lord Who does Welfare for Cows
92 गोपनत
ॐ व्यालाय िमुः । Gopati
The Lord Who Cannot be Caught Like the Great Serpent 592
प्रत्यय ॐ गोपतये िमुः ।
Pratyaya The One Who is Lord of the Earth
93 गोप्ता
ॐ प्रत्ययाय िमुः । Gopta
The Lord Who is Personification of Knowledge 593
सवूदशूि ॐ गोप्त्रे िमुः ।
Sarvadarshana The Lord Who is the Protector of the Universe
94 वृषभाि
ॐ सवूदशूिाय िमुः । Vrishabhaksha
The Lord Who Sees (Knows) Everything 594
अज ॐ वृषभािाय िमुः ।
Aja The Lord Whose Merciful Eyes Showers Whatever is Prayed for
95 वृषनप्रय
ॐ अजाय िमुः । Vrishapriya
The Lord Who Does Not Have Birth 595
सवेश्वर ॐ वृषनप्रयाय िमुः ।
Sarveshwara The Lord Who Delights in Dharma
96 अनिवती
ॐ सवेश्वराय िमुः । Anivarti
The Lord of All 596
नसद्ध ॐ अनिवनतूिे िमुः ।
Siddha The Lord Who Never Retreats
355
97 निवृत्तात्मा
ॐ नसद्धाय िमुः । Nivrittatma
The Lord Who is Always Everywhere 597
नसन्दद्ध ॐ निवृत्तात्मिे िमुः ।
Siddhi The Lord Who is Fully Restrained from All Sense Indulgences
98 संिेप्ता
ॐ नसद्धये िमुः । Samkshepta
The Lord Who is the Desirable Effect of Everything 598
सवाूनद ॐ संिेप्त्रे िमुः ।
Sarvadi The Condensor During Pralaya
99 िेमकृत्
ॐ सवाूदये िमुः । Kshemakrit
The Lord Who is the Primary Reason for Everything 599
अच्युत ॐ िेमकृते िमुः ।
Achyuta The Preserver of Welfare
100 नशव
ॐ अच्युताय िमुः । Shiva
The Lord Who Does Not Slip 600
वृषाकनप ॐ नशवाय िमुः ।
Vrishakapi The Lord Who is Eternally Pure
101 श्रीवत्सविा
ॐ वृषाकपये िमुः । Shrivatsavakshaa
The Lord Who is the Personification of Dharma and Varaha 601
अमेयात्मा ॐ श्रीवत्सविे िमुः ।
Ameyatma The Lord Who has Shrivatsa on His Chest
102 श्रीवास
ॐ अमेयात्मिे िमुः । Srivasa
The Lord Whose Stature Cannot be Measured 602
सवूयोगनवनिुः सृत ॐ श्रीवासाय िमुः ।
Sarva Yogavinih Srita The Lord in Whom Goddess Lakshmi Lives
103 श्रीपनत
ॐ सवूयोगनवनिुः सृताय िमुः । Shripati
The Lord Who is Known by All Yogas 603
वसु ॐ श्रीपतये िमुः ।
Vasu The One Who is the Lord of Goddess Lakshmi
104 श्रीमतां वर
ॐ वसवे िमुः । Shrimatam Vara
The Lord Who Lives in Every Being 604
वसुमिा ॐ श्रीमतां वराय िमुः ।
Vasumana The Best Among Glorious
105 श्रीद
ॐ वसुमिसे िमुः । Shrida
The Lord Who has a Good Heart 605
सत्य ॐ श्रीदाय िमुः ।
Satya The Giver of Opulence
106 श्रीश
ॐ सत्याय िमुः । Shrisha
The Lord Who is Truth Personified 606
समात्मा ॐ श्रीशाय िमुः ।
Samatma The Lord of Shri (Goddess of Fortune)
107 श्रीनिवास
ॐ समात्मिे िमुः । Shrinivasa
The Lord Who is the Same in All 607
सन्दित ॐ श्रीनिवासाय िमुः ।
Sammita The Lord in Whom Goddess Lakshmi Lives
108 श्रीनिनि
ॐ सन्दिताय िमुः । Shrinidhi
The Unlimited in All 608
356
सम ॐ श्रीनििये िमुः ।
Sama The Treasure of Shri
109 श्रीनवभावि
ॐ समाय िमुः । Shrivibhavana
The Lord Who is Unchanging at All Times 609
अमोघ ॐ श्रीनवभाविाय िमुः ।
Amogha The Distributor of Wealth
110 श्रीिर
ॐ अमोघाय िमुः । Shridhara
Ever Useful 610
पुण्डरीकाि ॐ श्रीिराय िमुः ।
Pundarikaksha The Bearer of Shri
111 श्रीकर
ॐ पुण्डरीकािाय िमुः । Shrikara
Pervading the Lotus of the Heart 611
वृषकमाू ॐ श्रीकराय िमुः ।
Vrishakarma The Lord Who Gives All Wealth to His Devotees
112 श्रेय
ॐ वृषकमूणे िमुः । Shreya
The Lord Whose Every Act is Righteous 612
वृषाकृनत ॐ श्रेयसे िमुः ।
Vrishakriti The Lord Who is the Personification of Perennial Happiness
113 श्रीमाि
ॐ वृषाकृतये िमुः । Shrimana
The Lord Who is Born to Uphold Dharma 613
रुद्र ॐ श्रीमते िमुः ।
Rudra The Professor of Shri
114 लोकत्रयाश्रय
ॐ रुद्राय िमुः । Lokatrayashraya
The Lord Who Drives Away Sadness and the Reasons for it 614
बहुनशरा ॐ लोकत्रयाश्राय िमुः ।
Bahushira The Refuge of the Three Worlds
115 स्वि
ॐ बहुनशरसे िमुः । Svaksha
The Lord Who has Many Heads 615
बभ्रु ॐ स्विाय िमुः ।
Babhru The Beautiful Eyed Lord
116 स्वङ्ग
ॐ बभ्रवे िमुः । Svanga
The Lord Who Carries the Worlds 616
नवश्वयोनि ॐ स्वङ्गाय िमुः ।
Vishwayoni The Lord Who has Beautiful Limbs
117 शतािन्द
ॐ नवश्वयोिये िमुः । Shatananda
The Source of the Universe 617
शुनचश्रवा ॐ शतािन्दाय िमुः ।
Suchishrava The Lord of Infinite Varieties and Joys
118 िन्दन्द
ॐ शुनचश्रवसे िमुः । Nandi
The Lord Who has Beautiful, Sacred Names 618
अमृत ॐ िन्द्ये िमुः ।
Amrita The Lord Who is Personification of Supreme Happiness
119 ज्योनतगूणेश्वर
ॐ अमृताय िमुः । Jyotirganeshwara
The Lord Who is Immortal 619
शाश्वतस्थाणु ॐ ज्योनतगूणेश्वराय िमुः ।
Shashwata Sthanu The Lord of the Luminaries in the Cosmos
120 नवनजतात्मा
357
ॐ शाश्वतस्थाणवे िमुः । Vijitatma
The Lord Who is Permanent and Unmovable 620
वरारोह ॐ नवनजतात्मिे िमुः ।
Vararoha The Lord Who has Conquered the Sense Organs
121 अनविेयात्मा
ॐ वरारोहाय िमुः । Avidheyatma
The Most Glorious Destination 621
महातपा ॐ नविेयात्मिे िमुः ।
Mahatapa The Lord Who is not Under the Control of Anybody
122 सत्कीनतू
ॐ महातपसे िमुः । Satkirti
The Lord Who is Extremely Knowledgeable 622
सवूग ॐ सत्कीतूये िमुः ।
Sarvaga The Lord Who has True Fame
123 निन्नसंशय
ॐ सवूगाय िमुः । Chinnasamshaya
All pervading 623
सवूनवद्भािु ॐ निन्नसंशयाय िमुः ।
Sarvavidbhanu The Lord Who is Cleared of All Doubts
124 उदीणू
ॐ सवूनवद्भािवे िमुः । Udirna
All Knowing and Effulgent 624
नवश्वक्सेि ॐ उदीणाूय िमुः ।
Vishvaksena The Lord Who is Greater than All Beings
125 सवूतश्चिु
ॐ नवश्वक्सेिाय िमुः । Sarvatashchakshu
The Lord Who Attacks the Armies of Demons from All Directions 625
जिादू ि ॐ सवूतचिुसे िमुः ।
Janardana The Lord Who Sees Everything Everywhere
126 अिीश
ॐ जिादू िाय िमुः । Anisha
The Lord Who Troubles Bad People 626
वेद ॐ अिीशाय िमुः ।
Veda The One Who does not Have Any God Above Him
127 शाश्वतन्दस्थर
ॐ वेदाय िमुः । Shashvatasthira
The Lord Who is the Vedas 627
वेदनवद ॐ शाश्वतन्दस्थराय िमुः ।
Vedavida The Lord Who is Eternal and Stable
128 भूशय
ॐ वेदनवदे िमुः । Bhooshaya
The Lord Who Knower of the Vedas 628
अव्यङ्ग ॐ भूशयाय िमुः ।
Avyanga The Lord Who Rested on the Ground
129 भूषण
ॐ अव्यङ्गाय िमुः । Bhooshana
The Perfect 629
वेदाङ्ग ॐ भूषणाय िमुः ।
Vedanga The Lord Who Adorns the World
130 भूनत
ॐ वेदाङ्गाय िमुः । Bhooti
The Lord Whose Limbs are the Vedas 630
वेदनवत् ॐ भूतये िमुः ।
Vedavit The Lord Who has Pure Existence
131 नवशोक
ॐ वेदनवदे िमुः । Vishoka
The Lord Who Contemplates Upon the Vedas 631
कनव ॐ नवशोकाय िमुः ।
358
Kavi The Lord Who is Sorrowless
132 शोकिाशि
ॐ कवये िमुः । Shokanashana
The Lord Who Sees (Knows) Everything 632
लोकाध्यि ॐ शोकिाशिाय िमुः ।
Lokadhyaksha The Lord Who Destroys Sadness of His Devotees
133 अनचूष्माि
ॐ लोकाध्यिाय िमुः । Archishmana
The Lord Who Presides Over the Universe 633
सुराध्यि ॐ अनचूष्मते िमुः ।
Suradhyaksha The Effulgent
134 अनचूत
ॐ सुराध्यिाय िमुः । Archita
The Lord Who Presides Over All Devas 634
िमाूध्यि ॐ अनचूताय िमुः ।
Dharmadhyaksha The Lord Who is Constantly Worshipped by His Devotees
135 कुम्भ
ॐ िमाूध्यिाय िमुः । Kumbha
The Lord Who Presides Over Darma 635
कृताकृत ॐ कुम्भाय िमुः ।
KritaKrita The Pot Within Whom Everything is Contained
136 नवशुद्धात्मा
ॐ कृताकृताय िमुः । Vishuddhatma
The Lord Who is the Means and Result of Everything 636
चतुरात्मा ॐ नवशुद्धात्मिे िमुः ।
Chaturatma The One Who has the Purest Soul
137 नवशोिि
ॐ चतुरात्मिे िमुः । Vishodhana
The Lord Who is Fourfold in His Nature 637
चतुव्यूह ॐ नवशोििाय िमुः ।
Chaturvyuha The Great Purifier
138 अनिरुद्ध
ॐ चतुव्यूहाय िमुः । Aniruddha
The Lord of Four Manifestations 638
चतुदंष्टर ॐ अनिरुद्धाय िमुः ।
Chaturdamshtra The Lord Who is Invincible by Any Enemy
139 अप्रनतरथ
ॐ चतुद्रंष्त्राय िमुः । Apratiratha
The Lord Who has Four Horns 639
चतुभुूज ॐ अप्रनतरथाय िमुः ।
Chaturbhuja The Lord Who has no Enemies to Threaten Him
140 प्रद् युम्न
ॐ चतुभुूजाय िमुः । Pradyumna
The Lord Who has Four Hands 640
भ्रानजष्णु ॐ प्रद् युम्नाय िमुः ।
Bhrajishnu The Lord Who has Great Wealth
141 अनमतनवक्रम
ॐ भ्रानजष्णवे िमुः । Amitavikrama
The Lord Who is the Radiant 641
भोजिं ॐ अनमतनवक्रमाय िमुः ।
Bhojanam The Lord Who has Immeasurable Prowess
142 कालिेनमनिहा
ॐ भोजिाय िमुः । Kalaneminiha
The Lord Who is in the Form Which can be Enjoyed Like Food 642
भोक्ता ॐ कालिेनमनिघ्ने िमुः ।
Bhokta The Slayer of Kalanemi
143 वीर
ॐ भोक्त्रे िमुः । Veera
359
The Lord Who is the consumer of nature 643
सनहष्णु ॐ वीराय िमुः ।
Sahishnu The Lord Who is Valorous
144 शौरर
ॐ सनहष्णवे िमुः । Shauri
The Lord Who can Suffer Patiently 644
जगदानदज ॐ शौरये िमुः ।
Jagadadija The Lord Who was Born in the Sura Dynasty
145 शूरजिेश्वर
ॐ जगदानदजाय िमुः । Shoorajaneshwara
The Lord Who was Born Before the World 645
अिघ ॐ शूरजिेश्वराय िमुः ।
Anagha Lord of the Valiant
146 नत्रलोकात्मा
ॐ अिघाय िमुः । Trilokatma
The Lord Who is Sinless 646
नवजय ॐ नत्रलोकात्मिे िमुः ।
Vijaya The Soul of the Three Worlds
147 नत्रलोकेश
ॐ नवजयाय िमुः । Trilokesha
The Lord Who is Victorious 647
जे ता ॐ नत्रलोकेशाय िमुः ।
Jeta The Lord of the Three Worlds
148 केशव
ॐ जे त्रे िमुः । Keshava
The Lord Who is Ever-Successful 648
नवश्वयोनि ॐ केशवाय िमुः ।
Vishwayoni The Lord Whose Rays Illumine the Cosmos
149 केनशहा
ॐ नवश्वयोिये िमुः । Keshiha
The Lord Who is the Universal source 649
पुिवूसु ॐ केनशघ्ने िमुः ।
Punarvasu The Slayer of Demon Kesi
150 हरर
ॐ पुिवूसवे िमुः । Hari
The Repeated Dweller in the Bodies 650
उपेन्द्र ॐ हरये िमुः ।
Upendra Destroyer of the Cycle of Birth
151 कामदे व
ॐ उपेन्द्राय िमुः । Kamadeva
The Younger Brother of Indra 651
वामि ॐ कामदे वाय िमुः ।
Vamana The One Who is Passionately Loved by His Devotees
152 कामपाल
ॐ वामिाय िमुः । Kamapala
The Lord with a Dwarf Body 652
प्रांशु ॐ कामपालाय िमुः ।
Pramshu The Lord Who Takes Care of Desires
153 कामी
ॐ प्रांशवे िमुः । Kaami
The Lord With a Huge Body 653
अमोघ ॐ कानमिे िमुः ।
Amogha The Lord of Fulfilled Desires
154 कान्त
ॐ अमोघाय िमुः । Kanta
The Lord Whose Acts are for a Great Purpose 654
शुनच ॐ कान्ताय िमुः ।
Suchi The Lord of Enchanting Form
360
155 कृतागम
ॐ शुचये िमुः । Kritagama
The Lord Who is Spotlessly Clean 655
उनजू त ॐ कृतागमाय िमुः ।
Urjita The Author of the Agama Scriptures
156 अनिदे श्यवपु
ॐ उनजू ताय िमुः । Anirdeshyavapu
The Lord Who is Very Powerful 656
अतीन्द्र ॐ अनिदे श्यवपुषे िमुः ।
Ateendra The Lord Whose Forms Cannot be Defined
157 नवष्णु
ॐ अतीन्द्राय िमुः । Vishnu
The Lord Who is Above Indra 657
संग्रह ॐ नवष्णवे िमुः ।
Sangraha All-Pervading Lord
158 वीर
ॐ सङ्ग् ग्रहाय िमुः । Veera
The Lord Who Holds Everything Together 658
सगू ॐ वीराय िमुः ।
Sarga The Courageous
159 अिन्त
ॐ सगाूय िमुः । Ananta
The Lord Who Creates the World From Himself 659
िृतात्मा ॐ अिन्ताय िमुः ।
Dhritatma The Lord Who is Endless
160 ििंजय
ॐ िृतात्मिे िमुः । Dhananjaya
The Lord Who Established in Himself 660
नियम ॐ ििंजयाय िमुः ।
Niyama The Lord Who Gained Wealth Through Conquest
161 ब्रह्मण्य
ॐ नियमाय िमुः । Brahmanya
The Appointing Authority 661
यम ॐ ब्रह्मण्याय िमुः ।
Yama Patron of Brahman
162 ब्रह्मकृत
ॐ यमाय िमुः । Brahmakrit
The Administrator 662
वेय ॐ ब्रह्मकृते िमुः ।
Vedya The Lord Who Acts in Brahman
163 ब्रह्मा
ॐ वेयाय िमुः । Brahma
The Lord Who can be Known 663
वैय ॐ ब्रह्मणे िमुः ।
Vaidya The Creator
164 ब्रह्म
ॐ वैयाय िमुः । Brahma
The Lord Who is Knower of all Lores 664
सदायोगी ॐ ब्राह्मणे िमुः ।
Sadayogi The Lord Who is Brahmam
165 ब्रह्मनवविूि
ॐ सदायोनगिे िमुः । Brahmavivardhana
The Lord Who is Always in Yoga 665
वीरहा ॐ ब्रह्मनवविूिाय िमुः ।
Veeraha The Promoter of Brahma Vidya
166 ब्रह्मनवत
ॐ वीरघ्ने िमुः । Brahmavita
The Lord Who is the Slayer of Valiant Demons 666
361
मािव ॐ ब्रह्मनवदे िमुः ।
Madhava The Lord Who Knows Brahman
167 ब्राह्मण
ॐ मािवाय िमुः । Braahmana
The Lord Who is the Lord of Knowledge 667
मिु ॐ ब्राह्मणाय िमुः ।
Madhu The Lord Who in the Form of Brahmins Teaches Vedas
168 ब्रह्मी
ॐ मिवे िमुः । Brahmi
The Lord Who is Like Honey 668
अतीन्दन्द्रय ॐ ब्रनह्मणे िमुः ।
Atindriya The Lord Who Controls All that is Denoted by Brahma
169 ब्रह्मज्ञ
ॐ अतीन्दन्द्रयाय िमुः । Brahmagya
The Lord Who is Beyond the Sense Organs 669
महामाय ॐ ब्रह्मज्ञाय िमुः ।
Mahamaya The Lord Who Knows Vedas as Himself
170 ब्राह्मणनप्रय
ॐ महामायाय िमुः । Braahmanapriya
The Great Illusionist 670
महोत्साह ॐ ब्राह्मणनप्रयाय िमुः ।
Mahotsaha The Lord Who is Dear to the Brahmanas
171 महाक्रम
ॐ महोत्साहाय िमुः । Mahakrama
The Lord Who has Great Enthusiasm 671
महाबल ॐ महाक्रमाय िमुः ।
Mahabala The Lord Who Takes Gig Steps
172 महाकमाू
ॐ महाबलाय िमुः । Mahakarma
The Lord Who is Very Strong 672
महाबुन्दद्ध ॐ महाकमूणे िमुः ।
Mahabuddhi The Lord Who Performs Great Deeds
173 महातेजा
ॐ महाबुिाय िमुः । Mahateja
The Lord Who has Tremendous Knowledge 673
महावीयू ॐ महातेजसे िमुः ।
Mahaveerya The Lord of Great Resplendence
174 महोरग
ॐ महावीराय िमुः । Mahoraga
The Lord of Great Energy 674
महाशन्दक्त ॐ महोरगाय िमुः ।
Mahashakti The Lord Who has the Form of the Great Serpent
175 महाक्रतु
ॐ महाशक्तये िमुः । Mahakratu
The Lord of Superior Strength 675
महाद् युनत ॐ महाक्रत्वे िमुः ।
Mahadyuti The Great Sacrifice
176 महायज्वा
ॐ महाद् युतये िमुः । Mahayajva
The Lord Who has Great Luster 676
अनिदे श्यवपु ॐ महायज्विे िमुः ।
Anirdeshyavapu The Lord Who Performed Great Yajnas
177 महायज्ञ
ॐ अनिदे श्यवपुषे िमुः । Mahayajna
The Lord of Indefinable Form 677
श्रीमाि ॐ महायज्ञाय िमुः ।
Shrimana The Great Yajna
178 महाहनव
362
ॐ श्रीमते िमुः । Mahahavi
The Lord of All Prosperity 678
अमेयात्मा ॐ महाहनवषे िमुः ।
Ameyatma The Greatest Sacrificial Offering in the Yajna
179 स्तव्य
ॐ अमेयत्मिे िमुः । Stavya
The Lord whose Essence is Immeasurable 679
महानद्रिृक् ॐ स्तव्याय िमुः ।
Mahadridhrik The Lord Who is Being Praised by Everybody
180 स्तवनप्रय
ॐ महानद्रिृशे िमुः । Stavapriya
The Lord Who Lifted Large Mountains 680
महे ष्वास ॐ स्तवनप्रयाय िमुः ।
Maheshvasa The Lord Who Likes Being Praised
181 स्तोत्रं
ॐ महे श्वासाय िमुः । Stotram
Wielder of Mighty Bow 681
महीभताू ॐ स्तोत्राय िमुः ।
Maheebharta The Hymn Itself
182 स्तुनत
ॐ महीभत्रे िमुः । Stuti
The Supporter of Earth 682
श्रीनिवास ॐ स्तुतये िमुः ।
Shrinivasa The Act of Praise
183 स्तोता
ॐ श्रीनिवासाय िमुः । Stota
The Permanent Abode of Shree 683
सतांगनत ॐ स्तोत्रे िमुः ।
Satamgati The Lord Who Adores or Praises
184 रणनप्रय
ॐ सतांगतये िमुः । Ranapriya
The Goal for All Virtuous People 684
अनिरुद्ध ॐ रणनप्रयाय िमुः ।
Aniruddha The Lord Who is the Lover of Battles
185 पूणू
ॐ अनिरुद्धाय िमुः । Poorna
The Lord Who Cannot be Obstructed 685
सुरािन्द ॐ पूणाूय िमुः ।
Surananda The Lord Who is Complete
186 पूरनयता
ॐ सुरािन्दाय िमुः । Poorayita
The Lord Who Gives Out Happiness 686
गोनवन्द ॐ पूरनयत्रे िमुः ।
Govinda The Lord Who Fulfills the Wishes of His Devotees
187 पुण्य
ॐ गोनवन्दाय िमुः । Punya
The Protector of the Cows 687
गोनवदांपनत ॐ पुण्याय िमुः ।
Govidampati The Truly Holy
188 पुण्यकीनतू
ॐ गोनवदांपतये िमुः । Punyakirti
Lord of the Wise 688
मरीनच ॐ पुण्यकीतूये िमुः ।
Mareechi The Lord of Holy Fame
189 अिामय
ॐ मरीचये िमुः । Anamaya
The Effulgent 689
दमि ॐ अिामयाय िमुः ।
363
Damana The Lord Who Never Becomes Ill
190 मिोजव
ॐ दमिाय िमुः । Manojava
The Subduer 690
हं स ॐ मिोजवाय िमुः ।
Hamsa The Lord Who is Swift as the Mind
191 तीथूकर
ॐ हं साय िमुः । Tirthakara
Destroyer of Fear 691
सुपणू ॐ तीथूकराय िमुः ।
Suparna The Lord Who Created Methods for Salvation of All Beings in the
192 World
ॐ सुपणाूय िमुः । वसुरेता
The Lord Who has Beautiful Wings Vasureta
भुजगोत्तम 692
Bhujagottama ॐ वसुरेतसे िमुः ।
193 The Lord Whose Essence is Golden
ॐ भुजगोत्तमाय िमुः । वसुप्रद
The Lord Who is Excellant Among reptiles Vasuprada
नहरण्यिाभ 693
Hiranyanabha ॐ वसुप्रदाय िमुः ।
194 The Bestower of Wealth
ॐ नहरण्यिाभाय िमुः । वसुप्रद
The Lord Who has a Golden Navel Vasuprada
सुतपा 694
Sutapa ॐ वासुप्रदाय िमुः ।
195 The Lord Who Leads His Devotees to Salvation
ॐ सुतपसे िमुः । वासुदेव
The Lord Who has done Great Penance Vasudeva
पद्मिाभ 695
Padmanabha ॐ वासुदेवाय िमुः ।
196 The Lord Who was Born as Son of Vasudeva
ॐ पद्मिाभाय िमुः । वसु
The Lord Having a Navel With the Lotus Vasu
प्रजापनत 696
Prajapati ॐ वसवे िमुः ।
197 The Refuge for All Beings
ॐ प्रजापतये िमुः । वसुमिा
The Lord Who is the Chief of People Vasumana
अमृत्यु 697
Amrityu ॐ वसुमिसे िमुः ।
198 The Lord of Great Mind
ॐ अमृत्यवे िमुः । हनव
The Lord Who does not Have Death Havi
सवूदृक् 698
Sarvadrik ॐ हनवषे िमुः ।
199 The Lord Who is the Sacrificial Offering in the Yajnas
ॐ सवूदृशे िमुः । सद्गनत
The Lord Who sees Everything Sadgati
नसंह 699
Simha ॐ सद्गतये िमुः ।
200 The Lord Who is Attained by Good People
ॐ नसंहाय िमुः । सत्कृनत
The Destroyer of sins Satkriti
सन्धाता 700
Sandhata ॐ सत्कृतये िमुः ।
201 The Lord Who is Full of Good Actions
ॐ सन्धाद् ते िमुः । सत्ता
364
The Regulator Satta
सन्दन्धमाि् 701
Sandhiman ॐ सत्तायै िमुः ।
202 The Lord Who is Personification of Non Differential Knowledge
ॐ सन्दन्धमते िमुः । सद् भूनत
The Lord Who Seems to be Conditioned Sadbhuti
न्दस्थर 702
Sthira ॐ सद् भूतये िमुः ।
203 The Lord Who is Undenied Being
ॐ न्दस्थराय िमुः । सत्परायण
The Lord Who is Constant Satparayana
अज 703
Aja ॐ सत्परायणाय िमुः ।
204 The Supreme Goal of the Good
ॐ अजाय िमुः । शूरसेि
The Lord Who Takes the Form of Aja, Brahma Shoorasena
दु मूषूण 704
Durmarshana ॐ शूरसेिाय िमुः ।
205 The Lord Who has Heroic and Valiant Armies
ॐ दु मूषूणाय िमुः । यदु श्रेष्ठ
The Lord Who cannot be vanquished Yadushreshta
शास्ता 705
Shasta ॐ यदु श्रेष्ठाय िमुः ।
206 The Lord Who is the Greatest Among Yadus
ॐ शास्त्रे िमुः । सनन्नवास
The Lord Who Rules Over the Universe Sannivasa
नवश्रुतात्मा 706
Vishrutatma ॐ सनन्नवासाय िमुः ।
207 The One Who is the Ultimate Place Where Scholars Go
ॐ नवश्रुतात्मिे िमुः । सुयामुि
The Lord Who is Called Atma in the Vedas suyamuna
सुराररहा 707
Surariha ॐ सूयामुिाय िमुः ।
208 The One Who is Attended by the People Dwelling on the Banks
ॐ सुराररघ्ने िमुः । of Yamuna
Destroyer of the Enemies of the Devas भूतावास
गुरु Bhootavasa
Guru 708
209 ॐ भूतावासाय िमुः ।
ॐ गुरुवे िमुः । The Dwelling Place of the Elements
The Lord Who is a Teacher of All Knowledge वासुदेव
गुरुतम Vasudeva
Gurutama 709
210 ॐ वासुदेवाय िमुः ।
ॐ गुरुतमाय िमुः । The Lord Who Envelops the Universe by Illusion
The Lord Who is the Teacher of Teachers सवाूसुनिलय
िाम Sarvasunilaya
Dhama 710
211 ॐ सवाूसुनिलयाय िमुः ।
ॐ िाम्ने िमुः । The Lord Who is the Shelter of All Living Beings
Supreme Abode of All अिल
सत्य Anala
Satya 711
212 ॐ अिलाय िमुः ।
ॐ सत्याय िमुः । The Lord of Unlimited Wealth, Power and Glory
The Lord Who is Himself the Truth दपूहा
सत्यपराक्रम Darpaha
Satyaparakrama 712
365
213 ॐ दपूघ्ने िमुः ।
ॐ सत्यपराक्रमाय िमुः । The Destroyer of Pride in Evil-Minded People
The Lord Who has a Truthful Valour दपूद
निनमष Darpada
Nimisha 713
214 ॐ दपूदाय िमुः ।
ॐ निनमषाय िमुः । The Giver of Pride to Those Who Walks on the Path of Dharma
The Lord Who has Closed Eyes in Contemplation दृप्त
अनिनमष Dripta
Animisha 714
215 ॐ दृप्ताय िमुः ।
ॐ अनिनमषाय िमुः । The Lord Who Never Gets Proud of His Strength
The Lord Remains Unwinking; Ever Knowing दु िूर
स्रग्वी Durdhara
Sragvi 715
216 ॐ दु िूराय िमुः ।
ॐ स्रग्वीणे िमुः । The Lord Who can be Brought to the Mind with Difficulty
The Lord Who Always Wears a Garland of Undecaying Flowers अपरानजत
वाचस्पनतउदारिी Aparajita
Vachaspati Udaradhi 716
217 ॐ अपरानजताय िमुः ।
ॐ वाचस्पतयेउदारनिये िमुः । The Unvanquished
The Lord of Eloquent Speech and of Noble Thought नवश्वमूनतू
अग्रणी Vishwamurti
Agrani 717
218 ॐ नवश्वमूतूये िमुः ।
ॐ अग्रण्ये िमुः । The Universe Personified
The Lord Who Guides Us to the Peak महामूनतू
ग्रामणी Mahamurti
Gramani 718
219 ॐ महामूतूये िमुः ।
ॐ ग्रामण्ये िमुः । The Lord Who is Monumental in Form
The Lord Who Leads the Flock दीप्तमूनतू
श्रीमाि् Deeptamurti
Shriman 719
220 ॐ दीप्तमूतूये िमुः ।
ॐ श्रीमते िमुः । The Lord Of Resplendent Form
The possessor of Light, Effulgence, Glory अमूनतूमाि्
न्याय Amurtiman
Nyaya 720
221 ॐ अमूनतूमते िमुः ।
ॐ न्यायाय िमुः । The Lord Who is Formless
The Lord Who is Justice अिेकमूनतू
िेता Anekamurti
Neta 721
222 ॐ अिेकमूतूये िमुः ।
ॐ िेत्रे िमुः । The Lord of Multi Form
The Lord Who is the Leader of the World अव्यक्त
समीरण Avyakta
Sameerana 722
223 ॐ अव्यक्ताय िमुः ।
ॐ समीरणाय िमुः । The Lord Who is Unmanifested
The Lord Who in the Form of Wind Makes Beings Move शतमूनतू
सहस्रमूिाू Shatamurti
Sahasra Moordha 723
224 ॐ शतमूतूये िमुः ।
ॐ सहस्रमूर्ध्ने िमुः । The Lord Who has Several Forms
The Lord Who has Countless Heads शतािि
366
नवश्वात्मा Shatanana
Vishwatma 724
225 ॐ शताििाय िमुः ।
ॐ नवश्वात्मिे िमुः । The Lord Who has Several Faces
The Soul of the Universe एक
सहस्राि Eka
Sahasraksha 725
226 ॐ एकैस्मै िमुः ।
ॐ सहस्रािाय िमुः । The Lord Who is The One
The Lord Who has Thousand Eyes िैक
सहस्रपात् Naika
Sahasrapaat 726
227 ॐ िैकस्मै िमुः ।
ॐ सहस्रपदे िमुः । The Lord Who Appears as in Different Forms by Illusion
The Lord Who has Thousand Feet सव
आवतूि Sava
Avartana 727
228 ॐ सवाय िमुः ।
ॐ आवतूिाय िमुः । The Lord Who is the Personification of Soma Yagya
The Lord Who Rotates (the Wheel of Life) कुः
निवृत्तात्मा Kah
Nivrittatma 728
229 ॐ काय िमुः ।
ॐ निवृत्तात्मिे िमुः । The Lord Who is Worshipped as 'Ka' Indicating Pleasures
The Lord Who is not Attached to Life नकं
संवृत Kim
Samvrita 729
230 ॐ कस्मै िमुः ।
ॐ संवृत्ताय िमुः । The One to be Inquired
The Lord Who is यत्
संप्रमदू ि Yat
Sampramardana 730
231 ॐ यस्मै िमुः ।
ॐ संप्रमदू िाय िमुः । The Lord Who is Indicated by 'yat' (Which)
The Crusher of Evil Doers तत्
अहुः संवतूक Tat
Ahah Samvartaka 731
232 ॐ तस्मै िमुः ।
ॐ अहुः संवतूकाय िमुः । The Lord Who is Indicated by the Word 'That'
The Lord Who Makes Day in the Form of Sun पदमिुत्तमम्
वनि Padamanuttamam
Vahni 732
233 ॐ पदमिुत्तमाय िमुः ।
ॐ वन्हये िमुः । The Unequalled State of Perfection
The Lord Who is in the Form of Fire लोकबन्धु
अनिल Lokabandhu
Anila 733
234 ॐ लोकबन्धवे िमुः ।
ॐ अनिलाय िमुः । The Kinsman of the Universe
The Lord Who is in the Form of Air लोकिाथ
िरणीिर Lokanatha
Dharanidhara 734
235 ॐ लोकिाथाय िमुः ।
ॐ िरणीिराय िमुः । Lord of the Universe
The Lord Who Supports the Earth मािव
सुप्रसाद Madhava
Suprasada 735
236 ॐ मािवाय िमुः ।
367
ॐ सुप्रसादाय िमुः । The Lord Who Born in the Family of Madhu
The Lord Who is Mercy Personified भक्तवत्सल
प्रसन्नात्मा Bhaktavatsala
Prasannatma 736
237 ॐ भक्तवत्सलाय िमुः ।
ॐ प्रसन्नात्मिे िमुः । The Lord Who Loves His Devotees
The Lord Who is Ever Pure and All-Blissful Self सुवणूवणू
नवश्विृक Suvarnavarna
Vishwadhrik 737
238 ॐ सुवणूवणाूय िमुः ।
ॐ नवश्विृषे िमुः । The Lord Who is of a Golden Colour
The Lord Who Takes Care of the World हे माङ्ग
नवश्वभुज Hemanga
Vishwabhuja 738
239 ॐ हे माङ्गाय िमुः ।
ॐ नवश्वभुजे िमुः । The Lord Who has Limbs of Gold
Enjoyer of the Universe वराङ्ग
नवभु Varanga
Vibhu 739
240 ॐ वराङ्गाय िमुः ।
ॐ नवभवे िमुः । The Lord with Beautiful Limbs
The Lord Who has Many Forms चन्दिाङ्गदी
सत्कताू Chandanangadi
Satkarta 740
241 ॐ चन्दिाङ्गनदिे िमुः ।
ॐ सत्कत्रे िमुः । The Lord Who has Attractive Armlets
The Lord Who Adores Good and Wise People वीरहा
सत्कृत Veeraha
Satkrita 741
242 ॐ वीरघ्ने िमुः ।
ॐ सत्कृताय िमुः । The Slayer of the Valiant Foes
The Lord Who is Adored by All Good People नवषम
सािु Vishama
Sadhu 742
243 ॐ नवषमाय िमुः ।
ॐ सािवे िमुः । The Lord Who Cannot be Compared to Anyone Else
The Lord Who Walks in the Righteous Path शून्य
जह्िुिु Shoonya
Jahnunu 743
244 ॐ शून्याय िमुः ।
ॐ जान्हवे िमुः । The Void
Leader of Men घृताशी
िारायण Ghritashi
Narayana 744
245 ॐ घृताशीशाय िमुः ।
ॐ िारायणाय िमुः । The Lord Who has No Need for Good Wishes
The Lord Who Resides in All Things that He Creates अचल
िर Achala
Nara 745
246 ॐ अचलाय िमुः ।
ॐ िराय िमुः । The Lord Who is Supremely Stable
The Leader of Human Beings चल
असंख्येय Chala
Asankhyeya 746
247 ॐ चलाय िमुः ।
ॐ असंख्येयाय िमुः । The Lord Who is Moving
The Lord Who has Numberlesss Names and Forms अमािी
अप्रमेयात्मा Amani
368
Aprameyatma 747
248 ॐ अमानििे िमुः ।
ॐ अप्रमेयात्मिे िमुः । The Lord Who Does Not have Pride and Willing to be Anything
The Lord Who is Beyond Knowledge मािद
नवनशष्ट Manada
Vishishta 748
249 ॐ मािदाय िमुः ।
ॐ नवनशष्टाय िमुः । The Lord Who Generates Egoistic Conciousness
The Lord Who Transcends All in His Glory मान्य
नशष्टकृत Manya
Shishtakrita 749
250 ॐ मान्याय िमुः ।
ॐ नशष्टकृते िमुः । The Lord Who is to be Honoured
The Lord Who is Law-Maker लोकस्वामी
शुनच Lokaswami
Suchi 750
251 ॐ लोकस्वानमिे िमुः ।
ॐ शुचये िमुः । The Lord of the World
The Lord Who is Impeccable and Without Blemish नत्रलोकिृक्
नसद्धाथू Trilokadhrik
Siddhartha 751
252 ॐ नत्रलोकिृषे िमुः ।
ॐ नसद्धाथाूय िमुः । The Lord Who Carries the Three Worlds
The Lord Who has Gained All that has to be Gained सुमेिा
नसद्धसंकल्प Sumedha
Siddha Sankalpa 752
253 ॐ सुमेिसे िमुः ।
ॐ नसद्धसंकल्पाय िमुः । The Lord Who has Pure Intelligence
The Lord Who Realizes All that He Wants मेिज
नसन्दद्धद Medhaja
Siddhida 753
254 ॐ मेिजाय िमुः ।
ॐ नसन्दद्धदाय िमुः । The Lord Who is Born Out of Sacrifices
The Giver of Benedictions िन्य
नसन्दद्धसािि Dhanya
Siddhi Sadhana 754
255 ॐ िन्याय िमुः ।
ॐ नसन्दद्धसािाय िमुः । The Lord Who is Fortunate
The Aid for Success सत्यमेिा
वृषाही Satyamedha
Vrishahi 755
256 ॐ सत्यमेिसे िमुः ।
ॐ वृषानहणे िमुः । The Lord Whose Intelligence Never Fails
The Lord Who is the Controller of All Actions and the Dispenser िरािर
of the Results Dharaadhara
वृषभ 756
Vrishabha ॐ िरािराय िमुः ।
257 The Sole Support of the Earth
ॐ वृषभाय िमुः । तेजोवृष
The Lord Who Showers All Dharmas Tejovrisha
नवष्णु 757
Vishnu ॐ तेजोवृषाय िमुः ।
258 The Lord Who Showers Radiance
ॐ नवष्णवे िमुः । द् युनतिर
The Occupant of Universe Dyutidhara
वृषपवाू 758
Vrishaparva ॐ द् युनतिराय िमुः ।
259 The Lord Who Bears an Effulgent Form
369
ॐ वृषपवूणे िमुः । सवूशस्त्रभृतांवर
The Ladder Leading to Dharma Sarvashastra-bhritamvara
वृषोदर 759
Vrishodara ॐ सवूशस्त्रभृतांवराय िमुः ।
260 The Best Among Those Who Wield Weapons
ॐ वृषोदराय िमुः । प्रग्रह
The Lord Pragraha
विूि 760
Vardhana ॐ प्रग्रहाय िमुः ।
261 The Receiver of the Humblest Gifts
ॐ विूिाय िमुः । निग्रह
The Lord Who is the Nurturer and Nourisher Nigraha
विूमाि 761
Vardhamana ॐ निग्रहाय िमुः ।
262 The Lord Who Keeps Every Thing Within Himself
ॐ विूमािाय िमुः । व्यग्र
The Lord Who can Grow Himself into any Dimensions Vyagra
नवनवक्त 762
Vivikta ॐ व्यग्राय िमुः ।
263 The Lord Who is Ever Engaged in Fulfilling the Devotee’s
ॐ नवनवक्ताय िमुः । Desires
Ever Standing Apart From Everything िैकशृङ्ग
श्रुनतसागर Naikashringa
Shrutisagara 763
264 ॐ िैकशृङ्गाय िमुः ।
ॐ श्रुनतसागराय िमुः । The Lord Who has Several Horns
The Ocean for All Scriptures गदाग्रज
सुभुज Gadagraja
Subhuja 764
265 ॐ गदाग्रजाय िमुः ।
ॐ सुभुजाय िमुः । The Lord Who is Invoked Through Mantra
The Lord Who has Graceful Arms चतुमूनतू
दु िूर Chaturmurti
Durdhara 765
266 ॐ चतुमूतूये िमुः ।
ॐ दु िूराय िमुः । The Lord Who has Four Forms
The Lord Who Cannot be Comprehended Even by Great Yogis चतुबाूहु
वाग्मी Chaturbahu
Vagmi 766
267 ॐ चतुबाूहवे िमुः ।
ॐ वान्दग्मिे िमुः । The Lord Who has Four Arms
The Lord Who is Eloquent in Speech चतुव्यूह
महे न्द्र Chaturvyooha
Mahendra 767
268 ॐ चतुव्यूहाय िमुः ।
ॐ महे न्द्राय िमुः । The Lord Who Expresses Himself as the Dynamic Centre in the
Lord of the Lords Four Vyoohas
वसुद चतुगूनत
Vasuda Chaturgati
269 768
ॐ वसुदाय िमुः । ॐ चतुगूतये िमुः ।
The Lord Who Gives Good Pleasures and Wealth The Ultimate Goal of All Four Varnas and Asramas
वसु चतुरात्मा
Vasu Chaturatma
270 769
ॐ वसवे िमुः । ॐ चतुरात्मिे िमुः ।
The Lord Who is Wealth The Lord Who is Clear Minded
िैकरूप चतुभाूव
370
Naikaroopa Chaturbhava
271 770
ॐ िैकरूपाय िमुः । ॐ चतुभाूवाय िमुः ।
The Lord Who is of Infinite Forms in His The Source of the Four Purushartas
बृहद्रू प चतुवेदनवत्
Brihadroopa Chaturvedavit
272 771
ॐ बृहद्रू पाय िमुः । ॐ चतुवेदनवदे िमुः ।
The Lord Who is Vast, of Infinite Dimensions The Knower of Four Vedas
नशनपनवष्ट एकपात्
Shipivishta Ekapaat
273 772
ॐ नशनपनवष्टाय िमुः । ॐ एकपदे िमुः ।
The very Subsistence of Life The Lord of One Foot
प्रकाशि समावतू
Prakashana Samavarta
274 773
ॐ प्रकाशाय िमुः । ॐ समावताूय िमुः ।
The Lord Who Illuminates Himself as All-Pervading The Lord Who is the Skillfull Turner
Consciousness अनिवृत्तात्मा
ओजस्तेजोद् युनतिर Anivrittatma
Ojastejo-Dyutidhara 774
275 ॐ अनिवृत्तात्मिे िमुः ।
ॐ ओजस्तेजोद् युनतिराय िमुः । The Lord Who is Always Available Everywhere
The Lord Who is the possessor of Vitality, Effulgence and दु जूय
Beauty Durjaya
प्रकाशात्मा 775
Prakashatma ॐ दु जूयाय िमुः ।
276 The Unconquered
ॐ प्रकाशात्मिे िमुः । दु रनतक्रम
The Effulgent Self Duratikrama
प्रतापि 776
Pratapana ॐ दु रनतक्रमाय िमुः ।
277 The Lord Whose Orders Can Never be Disobeyed
ॐ प्रतापिाय िमुः । दु लूभ
The Lord Who Emits Heat Durlabha
ऋद्ध 777
Riddha ॐ दु लूभाय िमुः ।
278 The Lord Who Obtained with Effort
ॐ ऋद्धाय िमुः । दु गूम
The Lord Who is Ever Full of Prosperity Durgama
स्पष्टािर 778
Spashtakshara ॐ दु गूमाय िमुः ।
279 The Lord Who is Realised with Great Effort
ॐ स्पष्टािराय िमुः । दु गू
The Lord Who is Clearly Indicated by the Supreme Sound OM Durga
मन्त्र 779
Mantra ॐ दु गाूय िमुः ।
280 The Lord Who is Not Easily Attained
ॐ मंत्राय िमुः । दु रावासा
The Lord Who is Duravasa
चन्द्रांशु 780
Chandramshu ॐ दु रावासाय िमुः ।
281 The Lord Who can be Kept
ॐ चन्द्रांशवे िमुः । दु राररहा
The Lord Who is as Pleasant as the Ray of Moon Durariha
भास्करद् युनत 781
Bhaskaradyuti ॐ दु राररघ्ने िमुः ।
282
371
ॐ भास्करद् युतये िमुः । The Slayer of the Demons
The Lord Who is the Effulgence of the Sun शुभाङ्ग
अमृतांशूद्भव shubhanga
Amritamshudbhava 782
283 ॐ शुभाङ्गाय िमुः ।
ॐ अमृतांशूद्भवाय िमुः । The One with Enchanting Limbs
The Lord Who made Moon Appear From the Ocean of Milk लोकसारङ्ग
भािु Lokasaranga
Bhanu 783
284 ॐ लोकसारङ्गाय िमुः ।
ॐ भािवे िमुः । The Lord Who Understands the Essence of the World
The Lord Who Shines Himself सुतन्तु
शशनबन्द्दु Sutantu
Shashabindu 784
285 ॐ सुतन्तवे िमुः ।
ॐ शशनबन्दवे िमुः । The Lord Who has Expanded this Universe Starting From
The moon Who has a Rabbit-Like Sspot Himself
सुरेश्वर तन्तुविूि
Sureshwara Tantuvardhana
286 785
ॐ सुरेश्वराय िमुः । ॐ तन्तुविूिाय िमुः ।
The God of Gods The Lord Who Broadens the World
औषिं इन्द्रकमाू
Aushadham Indrakarma
287 786
ॐ औििाय िमुः । ॐ इन्द्रकमूणे िमुः ।
The Lord Who is the Divine Medicine The Lord Who Resembling Indra in his Glorious Actions
जगतसेतु महाकमाू
Jagata-Setu Mahakarma
288 787
ॐ जगतहे तवे िमुः । ॐ महाकमूणे िमुः ।
The Lord Who is a Bridge Across the Material Energy The Lord Who Accomplishes Great Acts
सत्यिमूपराक्रमुः कृतकमाू
Satya-Dharma-Parakramah Kritakarma
289 788
ॐ सत्यिमूपराक्रमाय िमुः । ॐ कृतकमूणे िमुः ।
The One Who Champions Heroically for Truth and The Lord Who has Fulfilled His Acts
Righteousness कृतागम
भूतभव्यभवन्नाथ Kritagama
Bhoota-Bhavya-Bhavannatha 789
290 ॐ कृतागमाय िमुः ।
ॐ भूतभव्यभवन्नाथाय िमुः । The Author of Vedas
The One Who is the Lord of Past, Present and Future उद्भव
पवि Udbhava
Pavana 790
291 ॐ उद्भवाय िमुः ।
ॐ पविाय िमुः । The Lord Who Attains Great Births
The Air that Fills the Universe सुन्दर
पावि Sundara
Paavana 791
292 ॐ सुन्दराय िमुः ।
ॐ पाविाय िमुः । The Lord Who is the Epitome of Beauty
The Lord Who Gives the Life Sustaining Power to the सुन्द
Atmospheric Air Sunda
अिल 792
Anala ॐ सुन्दाय िमुः ।
293 The Lord of Great Mercy
ॐ अिलाय िमुः । रत्निाभ
372
The Lord Who is in the Form of Fire, and Sustains Life Ratna-nabha
कामहा 793
Kamaha ॐ रत्निाभाय िमुः ।
294 The Lord Who has a Beautiful Navel
ॐ कामघ्ने िमुः । सुलोचि
The Lord Who Destroys All Desires Sulochana
कामकृत् 794
Kama-Krit ॐ सुलोचिाय िमुः ।
295 The Lord Who has the Most Enchanting Eyes
ॐ कामकृते िमुः । अकू
The Lord Who Fulfils All Desires Arka
कान्त 795
Kanta ॐ अकाूय िमुः ।
296 The Lord Who is Suitable to be Worshipped by All Great Gods
ॐ कान्ताय िमुः । वाजसि
The Lord Who is of Enchanting Form Vaajasana
काम 796
Kama ॐ वाजसिाय िमुः ।
297 The Giver of Food
ॐ कामाय िमुः । शृङ्गी
The Lord Who is Much Desired by the Seekers Shringi
कामप्रद 797
Kamaprada ॐ शृनङ्गिे िमुः ।
298 The Lord Who was Born as a Fish with Horn
ॐ कामप्रदाय िमुः । जयन्त
The Lord Who Supplies the Desired Objects Jayanta
प्रभु 798
Prabhu ॐ जयन्ताय िमुः ।
299 The Conqueror of All Enemies
ॐ प्रभवे िमुः । सवूनवज्जयी
The Great Lord Sarvavijjayi
युगानदकृत 799
Yugadi-Krit ॐ सवूनवज्जनयिे िमुः ।
300 The Lord Who is at Once Omniscient and Victorious
ॐ युगानदकृते िमुः । सुवणूनबन्द्दु
The Lord Who Created the Divisions of Time Suvarnabindu
युगावतू 800
Yugavarta ॐ सुवणूनबन्दवे िमुः ।
301 The Lord Who has Limbs Radiant Like Gold
ॐ युगावताूय िमुः । अिोभ्य
The Lord Who Makes Time Periods Come Again and Again Akshobhya
िैकमाय 801
Naikamaya ॐ अिोभ्याय िमुः ।
302 The Lord Who is Ever Unruffled
ॐ िैकमायाय िमुः । सवूवागीश्वरे श्वर
The Lord Who Creates Many Illusions Sarva vageeshvareshwara
महाशि 802
Mahashana ॐ सवूवागीश्वरे श्वराय िमुः ।
303 The One Who is the Chief Among Gods Who Speak
ॐ महाशिाय िमुः । महाह्रद
The Lord Who Swallows Everything Mahahrida
अदृश्य 803
Adrishya ॐ महाहृदाय िमुः ।
304 The Lord Whose Heart is Full of the Eternal Water of Happiness
ॐ अदृश्याय िमुः । महागतू
The Lord Who is not Visible Mahagarta
व्यक्तरूप 804
Vyaktaroopa ॐ महागताूय िमुः ।
373
305 The Great Chasm
ॐ व्यक्तरूपाय िमुः । महाभूत
The Lord Who is Visible to the Yogis Mahabhoota
सहस्रनजत् 805
Sahasrajit ॐ महाभूताय िमुः ।
306 The Lord Who is the Great Being
ॐ सहस्रनजते िमुः । महानिनि
The Lord Who Vanquishes Thousands Mahanidhi
अिन्तनजत् 806
Anantajit ॐ महानििये िमुः ।
307 The Lord in Whom All Wealth is Saved
ॐ अिन्तनजते िमुः । कुमुद
The Lord Who is Ever-Victorious Kumuda
इष्ट 807
Ishta ॐ कुमुदाय िमुः ।
308 The Lord Who Makes the Earth Happy
ॐ इष्टाय िमुः । कुन्दर
The Lord Who is Loved by All Kundara
अनवनशष्ट 808
Avishishta ॐ कुन्दराय िमुः ।
309 The Lord Who Recognizes Results of Good Deeds
ॐ नवनशष्टाय िमुः । कुन्द
The Lord Who is the Noblest and the Most Sacred Kunda
नशष्टेष्ट 809
Shishteshta ॐ कुन्दाय िमुः ।
310 The Lord Who is as Attractive as Kunda (Jasmine) Flowers
ॐ नशष्टेष्टाय िमुः । पजू न्य
The Lord Who is Dear to the Learned Parjanya
नशखण्डी 810
Shikhandi ॐ पजू न्याय िमुः ।
311 The Lord Who is Similar to Rain-Bearing Clouds
ॐ नशखंनििे िमुः । पावि
The Lord Who Wears the Feathers of Peacock Paavana
िहुष 811
Nahusha ॐ पाविाय िमुः ।
312 The One Who Ever Purifies
ॐ िहुषाय िमुः । अनिल
The Lord Who Ties Souls by Illusion Anila
वृष 812
Vrisha ॐ अनिलाय िमुः ।
313 The Lord Who Never Slips
ॐ वृषाय िमुः । अमृतांश
The Lord Who Fulfills All Desires Like Rain Amritamsha
क्रोिहा 813
Krodhaha ॐ अमृतांशाय िमुः ।
314 The Drinker of Nectar
ॐ क्रोिाग्ने िमुः । अमृतवपु
The Lord Who Destroys Anger in Sincere Seekers Amritavapu
क्रोिकृत्कताू 814
Krodha Kritkarta ॐ अमृतवपुषे िमुः ।
315 The Lord Whose Form is Immortal
ॐ क्रोिकृत्कत्रे िमुः । सवूज्ञ
The Lord Who Generates Anger Against the Lower Tendency Sarvagya
नवश्वबाहु 815
Vishwa Baahu ॐ सवूज्ञाय िमुः ।
316 The Lord Who is Omniscient
ॐ नवश्वबाहवे िमुः । सवूतोमुख
The Lord Who has Hands All Over the Universe Sarvatomukha
374
महीिर 816
Maheedhara ॐ सवूतोमुखाय िमुः ।
317 The Lord Who has Faces Everywhere
ॐ महीिराय िमुः । सुलभ
The Lord Who Supports the Earth Sulabha
अच्युत 817
Achyuta ॐ सुलभाय िमुः ।
318 The Lord Who can be Easily Attained
ॐ अच्युताय िमुः । सुव्रत
The Lord Who Never Changes Suvrata
प्रनथत 818
Prathita ॐ सुव्रताय िमुः ।
319 The Lord Who has Accepts Good Vows
ॐ प्रनथताय िमुः । नसद्ध
The Lord Who Exists Pervading All Siddha
प्राण 819
Prana ॐ नसद्धाय िमुः ।
320 The Lord Who is Perfection
ॐ प्राणाय िमुः । शत्रुनजत
The Soul in All Living Creatures Shatrujita
प्राणद 820
Pranada ॐ शत्रुनजते िमुः ।
321 The Lord Who is Ever Victorious Over Foes
ॐ प्राणदाय िमुः । शत्रुतापि
The Lord Who Gives Strength to Everywhere Shatrutapana
वासवािुज 821
Vasavanuja ॐ शत्रुतापिाय िमुः ।
322 The Lord Who Makes his Enemies Suffer
ॐ वासवािुजाय िमुः । न्यग्रोि
The Younger Brother of Indra Nyagrodha
अपांनिनि 822
Apam Nidhi ॐ न्यग्रोिाय िमुः ।
323 The Lord is Above All Beings in the Worlds
ॐ अपां नििये िमुः । उदु म्बर
The Lord Who is the Ocean Udumbara
अनिष्ठािम 823
Adhishthanam ॐ उदु म्बराय िमुः ।
324 Nourishment of All Living Creatures
ॐ अनिष्ठािाय िमुः । अश्वत्थ
The Lord Who is the Substratum of the Universe Ashwattha
अप्रमत्त 824
Apramatta ॐ अश्वत्थाय िमुः ।
325 The Impermanent Tree
ॐ अप्रमत्ताय िमुः । चाणूरान्ध्रनिषूदि
The Lord Who Never Commits a Mistake in Judgement Chanoorandhranishoodana
प्रनतनष्ठत 825
Pratishthita ॐ चाणूरान्ध्रनिषूदिाय िमुः ।
326 The Slayer of Chanura Demon
ॐ प्रनतनष्ठताय िमुः । सहस्रानचू
The One Who is Self Established Sahasrarchi
स्कन्द 826
Skanda ॐ सहस्रानचूषे िमुः ।
327 The Lord Who has Thousands of Rays
ॐ स्कन्दाय िमुः । सप्तनजह्व
The One Whose Glory is Expressed Through Subrahmanya Saptajihva
स्कन्दिर 827
Skandadhara ॐ सप्तनजह्वाय िमुः ।
328 The Lord Who Expresses Himself as the Seven Tongues of Fire
375
ॐ स्कन्दिराय िमुः । सप्तै िा
The One Who Establishes the Way of Dharma Saptaidha
िुयू 828
Dhurya ॐ सप्तै िसे िमुः ।
329 The Lord Who has Seven Flames
ॐ िुयाूय िमुः । सप्तवाहि
The Lord Who Carries the Weight of the World Saptavahana
वरद 829
Varada ॐ सप्तवाहिाय िमुः ।
330 The Lord Who has a Vehicle of Seven Horses
ॐ वरदाय िमुः । अमूनतू
The Lord Who Gives Boons Amoorti
वायुवाहि 830
Vayu Vahana ॐ अमूतूये िमुः ।
331 The Lord Who Does Not Have Shape
ॐ वायुवाहिाय िमुः । अिघ
The Lord Who Controls and Regulates the Great Winds Anagha
वासुदेव 831
Vasudeva ॐ अिघाय िमुः ।
332 The Lord Who is Sinless
ॐ वासुदेवाय िमुः । अनचन्त्य
The Lord Who is in Everything and Plays There Achintya
बृहद्भािु 832
Brihadbhanu ॐ अनचन्त्याय िमुः ।
333 The Inconceivable
ॐ बृहद्भािवे िमुः । भयकृत
The Lord Who has Wide Rays Which Go Everywhere Bhayakrit
आनददे व 833
Adideva ॐ भयकृते िमुः ।
334 The Lord Who Creates Fear in Bad People
ॐ आनददे वाय िमुः । भयिाशि
The Lord Who is the Primary Source of Everything Bhayanashana
पुरन्दर 834
Purandara ॐ भयिाशिाय िमुः ।
335 The Lord Who Destroys Fear in Good People
ॐ पुरन्दराय िमुः । अणु
The Destroyer of Cities Anu
अशोक 835
Ashoka ॐ अणवे िमुः ।
336 The Lord Who is Subtle and Minute
ॐ अशोकाय िमुः । बृहत
The Lord Who has No Sorrows Brihata
तारण 836
Tarana ॐ बृहते िमुः ।
337 The Lord Who is Extremely Big
ॐ तारणाय िमुः । कृश
The Lord Who Enables Others to Cross the Ocean of Samsara Krisha
तार 837
Tara ॐ कृशाय िमुः ।
338 The Lord Who is Slender
ॐ ताराय िमुः । स्थूल
The Lord Who Saves from All Sorrows of Birth and Death Sthoola
शूर 838
Shoora ॐ स्थूलाय िमुः ।
339 The Lord Who is Stout
ॐ शूराय िमुः । गुणभृत
The Lord Who is the Valiant Gunabhrita
शौरर 839
376
Shauri ॐ गुणभृते िमुः ।
340 The Bearer of Attributes
ॐ शौरये िमुः । निगुूण
The Lord Who Incarnated in the Dynasty of Shoora Nirguna
जिेश्वर 840
Janeshwara ॐ निगुूणाय िमुः ।
341 The Lord Who does not have Any Properties
ॐ जिेश्वराय िमुः । महाि्
The Lord of the People Mahaan
अिुकूल 841
Anukoola ॐ महते िमुः ।
342 The Mighty
ॐ अिुकूलाय िमुः । अिृत
Well-Wisher of Everyone Adhrita
शतावतू 842
Shatavarta ॐ अिृताय िमुः ।
343 The Lord Who is not Carried by Anything
ॐ शतावताूय िमुः । स्विृत
The Lord Who Takes Infinite Varieties of Forms Svadhrita
पद्मी 843
Padmi ॐ स्विृताय िमुः ।
344 The Lord Who Carries Himself
ॐ पनद्मिे िमुः । स्वास्य
The Lord Who has the Lotus in His Hand Svaasya
पद्मनिभेिण 844
Padma Nibhekshana ॐ स्वास्याय िमुः ।
345 The Lord Who has a Beautiful Face
ॐ पद्मनिभेिणाय िमुः । प्राग्वंश
The Lord Whose Eyes are as Beautiful as the Lotus Pragvamsha
पद्मिाभ 845
Padmanabha ॐ प्राग्वंशाय िमुः ।
346 The Lord Who Belongs to the First Dynasty
ॐ पद्मिाभाय िमुः । वंशविूि
The Lord Who has the Lotus in his Navel Vamshavardhana
अरनवन्दाि 846
Aravindaksha ॐ वंशविूिाय िमुः ।
347 The Lord Who Makes Dynasties Grow
ॐ अरनवन्दाय िमुः । भारभृत्
The Lord Whose Eyes are as Beautiful as Lotus Bharabrit
पद्मगभू 847
Padmagarbha ॐ भारभृते िमुः ।
348 The Lord Who Carries the Load of the Universe
ॐ पद्मगभाूय िमुः । कनथत
The Lord Who is Being Meditated upon in the Center of Lotus of Kathita
Heart 848
शरीरभृत् ॐ कनथताय िमुः ।
Sharirabhrit The Lord Who is Glorified in All Scriptures
349 योगी
ॐ शरीरभृते िमुः । Yogi
The Lord Who Sustains and Nourishes All Bodies 849
महानदू ॐ योनगिे िमुः ।
Mahardi The Lord Who can be Realised Through Yoga
350 योगीश
ॐ महिूये िमुः । Yogisha
The Lord Who has Great Prosperity 850
ऋद्ध ॐ योगीशाय िमुः ।
Riddha The Lord Who is the Greatest Among Yogis
351 सवूकामद
377
ॐ ऋद्धाय िमुः । Sarvakamada
The Lord Who has Expanded Himself as the Universe 851
वृद्धात्मा ॐ सवूकामदाय िमुः ।
Vriddhatma The Lord Who Fulfills All Desires
352 आश्रम
ॐ वृद्धात्मिे िमुः । Ashrama
The Ancient Self 852
महाि ॐ आश्रमाय िमुः ।
Mahaksha The Lord Who is the Place Where Beings can Relax
353 श्रमण
ॐ महािाय िमुः । Shramana
The Lord Who has Big Eyes 853
गरुिध्वज ॐ श्रमणाय िमुः ।
Garuda-Dwaja The Lord Who Gives Sorrow to Sinners
354 िाम
ॐ गरुिध्वजाय िमुः । Kshaama
The Lord Who has Garuda (Eagle) in his Flag 854
अतुल ॐ िामाय िमुः ।
Atula The Lord Who Destroys Everything During Deluge
355 सुपणू
ॐ अतुलाय िमुः । Suparna
The Lord Who is Incomparable 855
शरभ ॐ सुपणाूय िमुः ।
Sharabha The Lord Who is Having Vedas as Leaves
356 वायुवाहि
ॐ शरभाय िमुः । Vayu Vahana
The Lord Who Dwells and Shines Forth Through the Bodies 856
भीम ॐ वायुवाहिाय िमुः ।
Bheema The Lord Who Makes Winds Move
357 ििुिूर
ॐ भीमाय िमुः । Dhanurdhara
The One Who is All-Inspiring and the Terrible 857
समयज्ञ ॐ ििुिूराय िमुः ।
Samayajna The Wielder of the Bow
358 ििुवेद
ॐ समयज्ञाय िमुः । Dhanurveda
The Lord Whose Worship is Nothing More Than Keeping an 858
Equal Vision of the Mind by the Devotee ॐ ििुवेदाय िमुः ।
हनवहू रर The Lord Who Knows the Science of Archery
Havirhari दण्ड
359 Danda
ॐ हनवहू रये िमुः । 859
The Receiver of All Oblations ॐ दण्डाय िमुः ।
सवूलिणलिण्य The Lord Who Punishes the Wicked
Sarvalakshana-Lakshanya दमनयता
360 Damayita
ॐ सवूलिणलिणाय िमुः । 860
The Lord Who is Known Through All the Methods of Research ॐ दमनयत्रे िमुः ।
लक्ष्मीवाि् The Lord Who Controls and Rules People
Lakshmivan दम
361 Dama
ॐ लक्ष्मीवते िमुः । 861
The Consort of Laksmi ॐ दमाय िमुः ।
सनमनतञ्जय The Lord Who is Also the Patience When Being Ruled
Samitinjaya अपरानजत
362 Aparajita
ॐ सनमनतंजयाय िमुः । 862
Ever-Victorious Lord ॐ अपरानजताय िमुः ।
378
नविर The Lord Who Cannot be Defeated
Vikshara सवूसह
363 Sarvasaha
ॐ नविराय िमुः । 863
The Lord Who is Imperishable ॐ सवूसहाय िमुः ।
रोनहत The One That Tolerates All
Rohita नियन्ता
364 Niyanta
ॐ रोनहताय िमुः । 864
The Red-Hued in Matysavatara ॐ नियन्त्रे िमुः ।
मागू The Lord Who Makes People Obey Pules
Marga अनियम
365 Aniyama
ॐ मागाूय िमुः । 865
The Lord Who is the Path for Eternal Bliss ॐ अनियमाय िमुः ।
हे तु The Lord Who is not Subject to Any Rules
Hetu अयम
366 Ayama
ॐ हे तवे िमुः । 866
The Lord Who is the Supreme Cause of this Universe ॐ अयमाय िमुः ।
दामोदर The Lord Who is Deathless
Damodara सत्त्ववाि्
367 Sattvavaan
ॐ दामोदराय िमुः । 867
The Lord Who was Tied by Yashoda in the Stomach ॐ सत्त्ववते िमुः ।
सह The Lord Who is Full of Exploits and Courage
Saha सान्दत्त्वक
368 Sattvika
ॐ सहाय िमुः । 868
The Lord Who has Patience at Everything ॐ सान्दत्त्वकाय िमुः ।
महीिर The Lord Who is Full of Satvic Qualities
Maheedhara सत्य
369 Satya
ॐ महीिराय िमुः । 869
The Lord Who is the Supporter or the Bearer of the Earth ॐ सत्याय िमुः ।
महाभाग The Lord Who is Truth
Mahabhaga सत्यिमूपरायण
370 Satyadharma parayana
ॐ महाभागाय िमुः । 870
The Lord Who Receives the Best Share Offered by Devotees in ॐ सत्यिमूपरायणाय िमुः ।
Yajna The One Who is Devoted to Truth and Dharma
वेगवाि अनभप्राय
Vegavaan Abhipraya
371 871
ॐ वेगवते िमुः । ॐ अनभप्रायाय िमुः ।
The Lord Who is Fastest in Reaching the Devotee’s Call From The One Who is Approached by Seekers of Salvation
the Heart नप्रयाहू
अनमताशि Priyarha
Amitashana 872
372 ॐ नप्रयाहाूय िमुः ।
ॐ अनमताशिाय िमुः । The One Who Deserves All our Love
The Lord of Endless Appetite अहू
उद्भव Arha
Udbhava 873
373 ॐ अहाूय िमुः ।
ॐ उद्भवाय िमुः । The One Who s Most Appropriate for Worship
The Originator of the Entire Universe नप्रयकृत्
िोभण Priyakrit
379
Kshobhana 874
374 ॐ नप्रयकृते िमुः ।
ॐ िोभिाय िमुः । The Fulfiller of Desires
The Agitator Who Thrills the World and Makes it so Beautiful प्रीनतविूि
With Life Preetivardhana
दे व 875
Deva ॐ प्रीनतविूिाय िमुः ।
375 The One Who Increases Joy in the Devotee’s Heart
ॐ दे वाय िमुः । नवहायसगनत
The Lord Who Revels (or) The One Whom We Like to Praise Vihaayasagati
श्रीगभू 876
Shreegarbha ॐ नवहायसगतये िमुः ।
376 The One Who Travels in Space
ॐ श्रीगभाूय िमुः । ज्योनत
The Lord Containing All Glories Within Jyoti
परमेश्वर 877
Parmeshwara ॐ ज्योनतषे िमुः ।
377 The One Who is Self-Effulgent
ॐ परमेश्वराय िमुः । सुरुनच
The Supreme Lord Suruchi
करणं 878
Karanam ॐ सुरुचये िमुः ।
378 The One Who Shines Beautifully
ॐ करणाय िमुः । हुतभुक
The Lord Who is the Instrument for Creation of the World Hutabhuka
कारणं 879
Kaaranam ॐ हुतभुजे िमुः ।
379 The One Who Enjoys All that is Offered in Yajna
ॐ कारणाय िमुः । नवभु
The Lord Who is the Cause for Creation of the World Vibhu
कताू 880
Karta ॐ नवभवे िमुः ।
380 All-Pervading Lord
ॐ कत्रे िमुः । रनव
The Doer Ravi
नवकताू 881
Vikarta ॐ रवये िमुः ।
381 The One Who Dries up Everything
ॐ नवकत्रे िमुः । नवरोचि
The Creator of the Endless Varieties that Make Up the Universe Virochana
गहि 882
Gahana ॐ नवरोचिाय िमुः ।
382 The One Who Shines in Different Forms
ॐ गहिाय िमुः । सूयू
The Lord whose Shape, Strength and Actions are Difficult to Surya
Know 883
गुह ॐ सूयाूय िमुः ।
Guha The One Source From Where Everything is Born
383 सनवता
ॐ गुहाय िमुः । Savita
The Lord Who Dwells in the Cave of the Heart 884
व्यवसाय ॐ सनवत्रे िमुः ।
Vyavasaya The One Who Brings Forth the Universe from Himself
384 रनवलोचि
ॐ व्यवसायाय िमुः । Ravilochana
The Lord Who is Resolute 885
व्यवस्थाि ॐ रनवलोचिाय िमुः ।
Vyavasthana The One Who has the Sun for His Eyes
385
380
ॐ व्यवस्थािाय िमुः । अिन्त
The Lord Who is the Substratum Ananta
संस्थाि 886
Sansthana ॐ अिन्ताय िमुः ।
386 The One Who is Endless
ॐ संस्थािाय िमुः । हुतभुक
The Lord Who is the Ultimate Authority Hutabhuka
स्थािद 887
Sthanada ॐ हुतभुजे िमुः ।
387 The One Who Accepts Oblations
ॐ स्थािदाय िमुः । भोक्ता
The Lord Who Confers the Right Abode to Each Living Organism Bhokta
ध्रुव 888
Dhruva ॐ भोक्त्रे िमुः ।
388 The One Who is the Consumer of Nature
ॐ ध्रुवाय िमुः । सुखद
The Lord Who is Imperishable Sukhada
परन्दद्धू 889
Pararddhi ॐ सुखदाय िमुः ।
389 The Giver of Bliss to those Who are Liberated
ॐ परािूये िमुः । िैकज
The Lord Who has Supreme Manifestations Naikaja
परमस्पष्ट 890
Paramaspashta ॐ िैकजाय िमुः ।
390 The One Who is Born Many Times
ॐ परमस्पष्टाय िमुः । अग्रज
The Lord Who is Extremely Vivid Agraja
तुष्ट 891
Tushta ॐ अग्रजाय िमुः ।
391 The One Who is First-Born
ॐ तुष्टाय िमुः । अनिनवूण्ण
The Lord Who is Ever-Contented Anirvinna
पुष्ट 892
Pushta ॐ अनिनवूण्णाय िमुः ।
392 The One Who Feels No Disappointment
ॐ पुष्टाय िमुः । सदामषी
The Lord Who is Ever-Full Sadamarshee
शुभेिण 893
Shubhekshana ॐ सदामनषूणे िमुः ।
393 The Lord Who Forgives the Mistakes Committed by His Devotees
ॐ शुभेिणाय िमुः । लोकानिष्ठािाम्
The Lord Whose Very Gaze Brings Auspiciousness to the Lokadhishthanam
Devotee 894
राम ॐ लोकानिष्ठािाय िमुः ।
Rama The One Who is the Basis of the World
394 अद् भूत
ॐ रामाय िमुः । Adbhuta
The Lord Who is of Delightful Form 895
नवराम ॐ अद् भूताय िमुः ।
Virama The One Who is the Wonder
395 सिात्
ॐ नवरामाय िमुः । Sanat
The Lord Who is the Ultimate End of Everything 896
नवरज ॐ सिातिाय िमुः ।
Viraja The Lord Who is the Beginningless and Endless Factor
396 सिातितम
ॐ नवरजाय िमुः । Sanatanatama
The Lord Who is Passionless 897
381
मागू ॐ सिातितमाय िमुः ।
Marga The One Who is Most Ancient
397 कनपल
ॐ मागाूय िमुः । Kapila
The Lord Who is the Path to Immortality 898
िेय ॐ कनपलाय िमुः ।
Neya The Great Sage Kapila
398 कनप
ॐ िेयाय िमुः । Kapi
The Lord Who is the Guide for Living Beings 899
िय ॐ कपये िमुः ।
Naya The One Who is the Sun
399 अव्यय
ॐ ियाय िमुः । Avyaya
The One Who Leads 900
अिय ॐ अव्ययाय िमुः ।
Anaya The One in Whom All Disappear During the Deluge
400 स्वन्दस्तद
ॐ अियाय िमुः । Svastida
The Lord Who Cannot be Lead by Anybody 901
वीर ॐ स्वन्दस्तदाय िमुः ।
Veera The Lord Who Gives All Good Things to His Devotees
401 स्वन्दस्तकृत्
ॐ वीरायै िमुः । Svastikrit
The Lord Who is Personification of Valor 902
शन्दक्तमतां श्रेष्ठ ॐ स्वन्दस्तकृते िमुः ।
Shaktimataam Shreshtha The Lord Who does Good
402 स्वन्दस्त
ॐ शन्दक्तमतां श्रेष्ठायै िमुः । Svasti
The Best Among the Powerful 903
िमू ॐ स्वस्तये िमुः ।
Dharma The Lord Who is the Source of All Auspiciouness
403 स्वन्दस्तभुक
ॐ िमाूयै िमुः । Svastibhuka
The Law of Being 904
िमूनवदु त्तम ॐ स्वन्दस्तभुजे िमुः ।
Dharmaviduttama The Lord Who Constantly Enjoys Auspiciousness
404 स्वन्दस्तदनिण
ॐ िमूनवदु त्तमायै िमुः । Svastidakshina
The Lord Who is the Best of the knowers of Dharma 905
वैकुण्ठ ॐ स्वन्दस्तदनिणाय िमुः ।
Vaikuntha The Distributor of Auspiciousness
405 अरौद्र
ॐ वैकुण्ठायै िमुः । Araudra
The Lord Who Prevents Beings from Straying on Wrong Paths 906
पुरुष ॐ अरौद्राय िमुः ।
Purusha The Lord Who is Never Cruel
406 कुण्डली
ॐ पुरुषायै िमुः । Kundali
The Lord Who Dwells in All Bodies 907
प्राण ॐ कुण्डनलिे िमुः ।
Prana The Lord Who Wears Shining Ear Globes
407 चक्री
ॐ प्राणायै िमुः । Chakri
The Lord Who is the Soul 908
प्राणद ॐ चनक्रणे िमुः ।
Pranada The Holder of Chakra
408 नवक्रमी
382
ॐ प्राणदायै िमुः । Vikrami
The Lord Who Gives Life 909
प्रणव ॐ नवक्रनमणे िमुः ।
Pranava The Most Daring
409 उनजू तशासि
ॐ प्रणवायै िमुः । Urjita-shasana
The Lord Who is Praised by the Gods 910
पृथु ॐ उनजू तशासिाय िमुः ।
Prithu The Lord Who Gives Firm Orders
410 शब्दानतग
ॐ पृथवे िमुः । Shabdatiga
The Immense 911
नहरण्यगभू ॐ शब्दानतगाय िमुः ।
Hiranyagarbha The Lord Who Transcends All Words
411 शब्दसह
ॐ नहरण्यगभाूयै िमुः । Shabdasaha
The One Who Keeps the Golden Source for All Creations 912
शत्रुघ्न ॐ शब्दसहाय िमुः ।
Shatrughna The Lord Who Allows Himself to be Invoked by Vedic
412 Declarations
ॐ शत्रुघ्नायै िमुः । नशनशर
The Destroyer of Enemies Shishira
व्याप्त 913
Vyapta ॐ नशनशराय िमुः ।
413 The Lord Who is Cool Like Winter
ॐ व्याप्तायै िमुः । शवूरीकर
The Lord Who Pervades in All Beings as the Cause Sharvarikara
वायु 914
Vayu ॐ शवूरीकराय िमुः ।
414 The Creator of Darkness
ॐ वायवे िमुः । अक्रूर
The Wafter of Fragrance Akroora
अिोिज 915
Adhokshaja ॐ अक्रूराय िमुः ।
415 The Lord Who is not Cruel
ॐ अिोिजायै िमुः । पेशल
The Lord Whose Vitality Never Flows Downwards Peshala
ऋतु 916
Ritu ॐ पेशलाय िमुः ।
416 The Lord Who is Supremely Soft
ॐ ऋतवे िमुः । दि
The Lord Who is the Seasons Daksha
सुदशूि 917
Sudarshana ॐ दिाय िमुः ।
417 The Lord Who is Clever
ॐ सुदशूिायै िमुः । दनिण
The Lord Who can be Easily Seen by His Devotees Dakshina
काल 918
Kaala ॐ दनिणाय िमुः ।
418 The Most Liberal
ॐ कालायै िमुः । िनमणां वर
The Lord Who is The Reckoner Kshaminamvara
परमेष्ठी 919
Parameshthi ॐ िनमणां वराय िमुः ।
419 The One with the Greatest of Forgiving Powers
ॐ परमेनष्ठिे िमुः । नवद्वत्तम
The Lord Who is Centered in His Glory Vidvattama
पररग्रह 920
383
Parigraha ॐ नवद्वत्तमाय िमुः ।
420 The Lord Who has the Greatest Wisdom
ॐ पररग्रहाय िमुः । वीतभय
The Lord Who is the Receiver Veetabhaya
उग्र 921
Ugra ॐ वीतभयाय िमुः ।
421 The Lord Who has No Fear
ॐ उग्राय िमुः । पुण्यश्रवणकीतूि
The Lord Who is Formidable Punya-shravana-keertana
सम्वत्सर 922
Samvatsara ॐ पुण्यश्रवणकीतूिाय िमुः ।
422 The Lord Who Increases Boons to Those Who Sing About Him
ॐ संवत्सराय िमुः । उत्तारण
The Lord Who Makes All Things Reside in Him Uttarana
दि 923
Daksha ॐ उत्तारणाय िमुः ।
423 The Lord Who Lifts Us Out of the Ocean of Change
ॐ दिाय िमुः । दु ष्कृनतहा
The Lord Who Completes All Jobs Quickly Dushkritiha
नवश्राम 924
Vishrama ॐ दु ष्कृनतघ्ने िमुः ।
424 The Destroyer of Bad Actions
ॐ नवश्रामाय िमुः । पुण्य
The Lord Who Provides Rest for Those Who are Tired Punya
नवश्वदनिण 925
Vishvadakshina ॐ पुण्याय िमुः ।
425 The Lord Who is Supremely Pure
ॐ नवश्वदनिणाय िमुः । दु ुः स्वप्निाशि
The Most Skilful and Efficient Duh-svapna-nashana
नवस्तार 926
Vistara ॐ दु स्वप्निाशाय िमुः ।
426 The Lord Who Destroys All Bad Dreams
ॐ नवस्ताराय िमुः । वीरहा
The Lord Who Makes All the World Broaden in Him Veeraha
स्थावरस्थाणु 927
Sthavarasthanu ॐ वीरघ्ने िमुः ।
427 The Slayer of the Valiant Foes
ॐ स्थावरस्थाणवे िमुः । रिण
The Lord Who is Firm and Motionless Rakshana
प्रमाणम् 928
Pramanam ॐ रिणाय िमुः ।
428 The Protector of the Universe
ॐ प्रमाणाय िमुः । सन्त
The Lord Who is Personification of Knowledge Santa
बीजमव्ययम् 929
Bijamavyayam ॐ सदभ्यो िमुः ।
429 The Lord Who is Expressed Through Saintly Men
ॐ बीजमव्ययाय िमुः । जीवि
The Lord Who is the Immutable Seed Jeevana
अथू 930
Artha ॐ जीविाय िमुः ।
430 The Life Spark in All Creatures
ॐ अथाूय िमुः । पयूवन्दस्थत
The Lord Who is Worshiped by All Paryavasthita
अिथू 931
Anartha ॐ पयूवन्दस्थताय िमुः ।
431 The Lord Who Dwells Everywhere
ॐ अिथाूय िमुः । अिन्तरूप
384
The One to Whom There is Nothing Yet to be Fulfilled Anantaroopa
महाकोश 932
Mahakosha ॐ अिन्तरूपाय िमुः ।
432 The Lord Who has Countless Forms
ॐ महाकोशाय िमुः । अिन्तश्री
The Great Treasury Anantashree
महाभोग 933
Mahabhoga ॐ अिन्तनश्रये िमुः ।
433 The Lord Full of Infinite Glories
ॐ महाभोगाय िमुः । नजतमन्यु
The Lord Who is of the Nature of Enjoyment Jitamanyu
महािि 934
Mahadhana ॐ नजतमन्यवे िमुः ।
434 The Lord Who has won over anger
ॐ महाििाय िमुः । भयापह
The Lord Who has Great Wealth Bhayapaha
अनिनवूण्ण 935
Anirvinna ॐ भयापहाय िमुः ।
435 The Lord Who Destroys All Fears
ॐ अनिनवूण्णाय िमुः । चतुरश्र
The Lord Who has No Discontent Chaturashra
स्थनवष्ठ 936
Sthavishtha ॐ चतुरश्राय िमुः ।
436 The Lord Who Deals Squarely
ॐ स्थनवष्ठाय िमुः । गभीरात्म
The Lord Who is Immense Gabhiratma
अभू 937
Abhu ॐ गभीरात्मिे िमुः ।
437 The Lord of Deep and Profound Nature
ॐ अभुवे िमुः । नवनदश
The Lord Who has No Birth Vidisha
िमूयूप 938
Dharmayupa ॐ नवनदशाय िमुः ।
438 The Lord Who is Unique in His Giving
ॐ िमूयूपाय िमुः । व्यानदश
The Post to Which all Dharma is Tied Vyaadisha
महामख 939
Mahamakha ॐ व्यानदशाय िमुः ।
439 The Lord Who is Unique in His Commanding Power
ॐ महामखाय िमुः । नदश
The Great Sacrificer Disha
िित्रिेनम 940
Nakshatranemi ॐ नदशाय िमुः ।
440 The Lord Who Advises and Gives Knowledge
ॐ िित्रिेमये िमुः । अिानद
The Lord Who is the Nave of the Stars Anadi
िित्री 941
Nakshatri ॐ अिादये िमुः ।
441 The Lord Who has No Beginning
ॐ िनिनत्रणे िमुः । भुवोभुव
The Lord Who is the Chief of Stars Bhuvo-bhuva
िम 942
Kshama ॐ भुवोभुवे िमुः ।
442 The One Who Exists in Himself Without Any Other Support
ॐ िमाय िमुः । लक्ष्मी
The Lord Who is Perennially Patient Lakshmi
िाम 943
Kshaama ॐ लक्ष्मै िमुः ।
385
443 The Lord Who is the Abode of All Wealth
ॐ िामाय िमुः । सुवीर
The Lord Who Remains Alone After the Deluge Suveera
समीहि 944
Sameehana ॐ सुवीराय िमुः ।
444 The Lord Who Moves with Great and Divine Glories
ॐ समीहिाय िमुः । रुनचराङ्गद
The Lord Whose Desires are Auspicious Ruchirangada
यज्ञ 945
Yajna ॐ रुनचराङ्गदाय िमुः ।
445 The Lord Who Wears Resplendent Shoulder Caps
ॐ यज्ञाय िमुः । जिि
The Lord Who is Personification of Sacrifice Janana
ईज्य 946
Ijya ॐ जििाय िमुः ।
446 The Lord Who Delivers All Living Creatures
ॐ ईज्याय िमुः । जिजन्मानद
The Lord Who is Fit to be Invoked Through Yajna Jana-janmadi
महे ज्य 947
Mahejya ॐ जिजन्मादये िमुः ।
447 The One Who is the Cause of the Birth of All Creatures
ॐ महे ज्याय िमुः । भीम
The Lord Who is to be Most Worshiped by Yajna Bheema
क्रतु 948
Kratu ॐ भीमाय िमुः ।
448 The One Who is of Fearful Form
ॐ क्रतवे िमुः । भीमपराक्रम
The Sacrificial Ceremony Bheema-parakrama
सत्रं 949
Satram ॐ भीमपराक्रमाय िमुः ।
449 The Oen Whose Prowess is Fearful to His Enemies
ॐ सत्राय िमुः । आिारनिलय
The Lord Who Protects Good People Adharanilaya
सतांगनत 950
Satamgati ॐ आिारनिलयाय िमुः ।
450 The Lord Who is the Fundamental Sustainer
ॐ सतांगतये िमुः । अिाता
The Lord Who is the Ultimate Goal of Those Who Seek for Adhata
Salvation 951
सवूदशी ॐ िात्रे िमुः ।
Sarvadarshi The One Who has No Authority Above Him to Give Him
451 Directions
ॐ सवूदनशूिे िमुः । पुष्पहास
The Lord Who Knows Everything Naturally Pushpahasa
नवमुक्तात्मा 952
Vimuktatma ॐ पुष्पहासाय िमुः ।
452 The Lord Who Opens Like a Flower at the Time of Primal
ॐ नवमुक्तात्मिे िमुः । Creation
The Lord Who is the Soul Which has Left All its Bondages प्रजागर
सवूज्ञ Prajagara
Sarvagya 953
453 ॐ प्रजागराय िमुः ।
ॐ सवूज्ञाय िमुः । The Lord Who is Always Awake
The Lord Who is Omniscient ऊध्वूग
ज्ञािमुत्तमम् Urdhvaga
Gyana-muttamam 954
454 ॐ उध्वूगाय िमुः ।
ॐ ज्ञािमुत्तमाय िमुः । The Lord Who is on Top of Everything
386
The Lord Who is the Supreme Knowledge सद् पथाचार
सुव्रत Sadpathachara
Suvrata 955
455 ॐ सत्पथाचाराय िमुः ।
ॐ सुव्रताय िमुः । The Lord Who Moves Only in the Path of Truth
The Lord Who Ever-Performing the Pure Vow प्राणद
सुमुख Pranada
Sumukha 956
456 ॐ प्राणदाय िमुः ।
ॐ सुमुखाय िमुः । The Lord Who Gives Life to the Physical Body
The Lord Who has a Charming Face प्रणव
सूक्ष्म Pranava
Sukshma 957
457 ॐ प्रणवाय िमुः ।
ॐ सूक्ष्माय िमुः । The Lord Who is Omkara Which Denotes the Supreme Truth
The Lord Who is the Smallest Known Thing from Which पण
Everything Came Pana
सुघोष 958
Sughosha ॐ पणाय िमुः ।
458 The Supreme Universal Manager
ॐ सुघोषाय िमुः । प्रमाणम्
The Lord of Auspicious Sound Pramanam
सुखद 959
Sukhada ॐ प्रमाणाय िमुः ।
459 The Lord Who is the Basis of All Scriptures
ॐ सुखदाय िमुः । प्राणनिलय
The Lord Who is the Giver of Happiness Prananilaya
सुहृत् 960
Suhrit ॐ प्राणनिलयाय िमुः ।
460 The Lord in Whom All Life Exists
ॐ सुहृदे िमुः । प्राणभृत्
The Lord Who is the Friend and Well Wisher of All Creatures Pranabhrit
मिोहर 961
Manohara ॐ प्राणभृते िमुः ।
461 The Lord Who Controls and Rules All Activities of Life
ॐ मिोहराय िमुः । प्राणजीवि
The Lord Who Captivates the Mind Pranajeevana
नजतक्रोि 962
Jitakrodha ॐ प्राणजीविाय िमुः ।
462 The Lord Who Gives the Breath of Life to the Living Creatures
ॐ नजतक्रोिाय िमुः । तत्त्वं
The Lord Who has Conquered Anger Tattvam
वीरबाहु 963
Veerabahu ॐ तत्त्वाय िमुः ।
463 The Lord Who is the Real and Only Truth
ॐ वीरबाहवे िमुः । तत्त्वनवत्
The Lord Who is Having Mighty Arms Tattvavit
नवदारण 964
Vidarana ॐ तत्त्वनवदे िमुः ।
464 The Lord Who Manifests as the Knowledge of the Supreme Truth
ॐ नवदारणाय िमुः । एकात्मा
The Destroyer of Unrighteous Ekatma
स्वापि 965
Svapana ॐ एकात्मिे िमुः ।
465 The Lord Who is the One and Only One Soul
ॐ स्वापिाय िमुः । जन्ममृत्युजरानतग
The Lord Who Puts People to Sleep Janma-mrityu-jaratiga
स्ववश 966
387
Svavasha ॐ जन्ममृत्युजरानतगाय िमुः ।
466 The Lord Who has No Birth, No Death and is Not Affected by
ॐ स्ववशाय िमुः । Time
The Lord Who has Everything under His control भूभुूव:स्वस्तरु
व्यापी Bhoor-bhuvah-swastaru
Vyapi 967
467 ॐ भुभुूवुः स्वस्तरवे िमुः ।
ॐ व्यानपिे िमुः । The Lord Who Nourishes the Tree (of Bhoo, Bhuvah and sva) of
The Lord Who has Spread Everywhere Life
िैकात्मा तार
Naikatma Taara
468 968
ॐ िैकात्माि िमुः । ॐ ताराय िमुः ।
The Lord Who Takes Various Forms Depending on Need The Lord Who Helps to Get Across the Ocean of Life
िैककमूकृत् सनवता
Naikakarmakrit Savita
469 969
ॐ िैककमूकृते िमुः । ॐ सनवत्रे िमुः ।
The Lord Who Performs Many Actions The Father of the Universe
वत्सर प्रनपतामह
Vatsara Prapitamaha
470 970
ॐ वत्सराय िमुः । ॐ प्रनपतामहाय िमुः ।
The Lord Who is the Abode of Everything The Lord Who is the Great Old Grand Father of the Universe
वत्सल यज्ञ
Vatsala Yajna
471 971
ॐ वत्सलाय िमुः । ॐ यज्ञाय िमुः ।
The Lord Who Loves His Devotees The Lord Who has the Form of Sincere and Peaceful Co-
वत्सी Existence
Vatsi यज्ञपनत
472 Yajnapati
ॐ वन्दत्सिे िमुः । 972
The Lord Who is the Protector of the People ॐ यज्ञपतये िमुः ।
रत्नगभू The Lord of All Yajnas
Ratnagarbha यज्वा
473 Yajva
ॐ रत्नगभाूय िमुः । 973
The Lord Who is the Ocean Which Keeps Pearls Within Itself ॐ यज्विे िमुः ।
ििेश्वर The Lord Who Performs Yajna
Dhaneshwara यज्ञाङ्ग
474 Yajnanga
ॐ ििेश्वराय िमुः । 974
The One Who is the God of wealth ॐ यज्ञाङ्गाय िमुः ।
िमूगुप The Lord Whose Limbs are the Things Employed in Yajna
Dharmagupa यज्ञवाहि
475 Yajnavahana
ॐ िमूगुपे िमुः । 975
The Protector of Dharma ॐ यज्ञवाहिाय िमुः ।
िमूकृत् The Lord Who Fulfils Yajnas in Complete
Dharmakrit यज्ञभृत्
476 Yajnabhrit
ॐ िमूकृते िमुः । 976
The Lord Who Acts According to Dharma ॐ यज्ञभृते िमुः ।
िमी The Lord Who Accepts Yajna
Dharmi यज्ञकृत्
477 Yajnakrit
ॐ िनमूिे िमुः । 977
388
The Supporter of Dharma ॐ यज्ञकृते िमुः ।
सत् The Lord Who Created Yajna
Sat यज्ञी
478 Yajnee
ॐ सते िमुः । 978
The Lord Who is the Ultimate Permanent Truth ॐ यनज्ञिे िमुः ।
असत् The Enjoyer of Yajnas
Asat यज्ञभुक
479 Yajnabhuka
ॐ असते िमुः । 979
The Lord Who is the Ultimate Truth Which is Hidden by Illusion ॐ यज्ञभुजे िमुः ।
िरम् The Receiver of All that is Offered
Ksharam यज्ञसािि
480 Yajnasadhana
ॐ िराय िमुः । 980
The Lord Who Appears to Perish ॐ यज्ञसाििाय िमुः ।
अिरम् The Lord Who Fulfils All Yajnas
Aksharam यज्ञान्तकृत्
481 Yajnantakrit
ॐ अिराय िमुः । 981
The Lord Who is Imperishable ॐ यज्ञान्तकृते िमुः ।
अनवज्ञाता The Lord Who Performs the Concluding Act of the Yajna
Avigyata यज्ञगुह्यम्
482 Yajnaguhyam
ॐ अनवज्ञात्रे िमुः । 982
The Lord Who is Not One Who Does Not Know ॐ यज्ञगुह्याय िमुः ।
सहस्रांशु The Lord Who is the Secret of Yajna
Sahasramshu अन्नं
483 Annam
ॐ सहस्रांशवे िमुः । 983
The Lord Who has Thousand Rays ॐ अन्नाय िमुः ।
नविाता The Lord Who is Food
Vidhata अन्नाद
484 Annada
ॐ नविात्रे िमुः । 984
The Lord Who Carries the World ॐ अन्नादाय िमुः ।
कृतलिण The Lord Who Eats Food
Kritalakshana आत्मयोनि
485 Atmayoni
ॐ कृतलिणाय िमुः । 985
The One Who is Famous for His Qualities ॐ आत्मयोिये िमुः ।
गभन्दस्तिेनम The Lord Who has No Cause or Source Except Himself
Gabhastinemi स्वयंजात
486 Svayamjata
ॐ गभन्दस्तिेमये िमुः । 986
The Hub of the Universal Wheel ॐ स्वयंजाताय िमुः ।
सत्त्वस्थ The Lord Who is the Cause of His Own Birth
Sattvastha वैखाि
487 Vaikhana
ॐ सत्त्वस्थाय िमुः । 987
The Lord Who is Situated in Sattva ॐ वैखािाय िमुः ।
नसंह The One Who Dug the Earth as a Boar (Varaha)
Simha सामगायि
488 Samagayana
ॐ नसंहाय िमुः । 988
The Lord Who is as Royal as a Lion ॐ सामगायिाय िमुः ।
भूतमहे श्वर The One Who Chants the Sama Veda
Bhoota-maheshwara दे वकीिन्दि
389
489 Devakee-nandana
ॐ भूतमहे श्वराय िमुः । 989
The Lord Who is the First and Ultimate God of All Beings ॐ दे वकीिन्दिाय िमुः ।
आनददे व The Lord Who is the Son of Devaki
Adideva सृष्टा
490 Srishta
ॐ आनददे वाय िमुः । 990
The First Diety ॐ स्रष्टरे िमुः ।
महादे व The One Who Creates the World
Mahadeva नितीश
491 Kshiteesha
ॐ महादे वाय िमुः । 991
The Great Diety ॐ नितीशाय िमुः ।
दे वेश The Lord of the Earth
Devesha पापिाशि
492 Paapa-nashana
ॐ दे वेशाय िमुः । 992
The Lord Who Appears to Perish ॐ पापिाशिाय िमुः ।
दे वभृद्गुरु Destroyer of All Sins
Devabhridguru शङ्ग् खभृ त्
493 Shankha-bhrit
ॐ दे वभृद्गुरवे िमुः । 993
The Lord Who is the Lord of All Devas ॐ शंखभृते िमुः ।
उत्तर The Lord Who Carries and Blows the Shell Named 'Panchajanya'
Uttara िन्दकी
494 Nandakee
ॐ उत्तराय िमुः । 994
The Lord Who Saves All Beings from the Miserable Ocean of ॐ िन्दनकिे िमुः ।
Mortal Life The Lord Who Holds the 'Nandaka' Sword
गोपनत चक्री
Gopati Chakri
495 995
ॐ गोपतये िमुः । ॐ चनक्रणे िमुः ।
The Lord Who Rears the Cattle The Lord Who Carries the Wheel Called Sudarshana
गोप्ता शाङ्गूिन्वा
Gopta Sharnga-dhanva
496 996
ॐ गोप्त्रे िमुः । ॐ शाङ्गूिन्विे िमुः ।
The Lord Who is the Protector The Lord Who has the Bow Called Saranga
ज्ञािगम्य गदािर
Gyanagamya Gadadhara
497 997
ॐ ज्ञािगम्याय िमुः । ॐ गदािराय िमुः ।
The Lord Who can Only be Attained Through Pure Knowledge The Lord Who has a Mace Called Kaumodaki
पुराति रथाङ्गपानण
Puratana Rathangapani
498 998
ॐ पुरातिाय िमुः । ॐ रथाङ्गपाणये िमुः ।
The Lord Who is Very Ancient The Lord Who Keeps the Wheel called Sudarshana in his Hand
शरीरभूतभृत् अिोभ्य
Shareera-bhoota-bhrit Akshobhya
499 999
ॐ शरीरभूभृते िमुः । ॐ अिोभ्याय िमुः ।
The Lord Who is the Soul of Pancha Bhoothas Which is the The Lord Who Cannot be Annoyed by Anyone
Basis of All Beings सवूप्रहरणायुि
भोक्ता Sarva-praharanayudha
Bhokta 1000
500 ॐ सवूप्रहरणायुिाय िमुः ।
390
ॐ भोक्त्रे िमुः । The Lord Who has All Implements for All Kinds of Assault and
The Lord Who Enjoys the Truth in Himself Fight
Mentions
 Adi Shankara of Advaita Vedanta in Verse 27 of Bhaja Govindam,[26] said that

the Gita and Vishnusahasranama should be chanted and the form of the Lord
of Lakshmi, Vishnu should always be meditated on. He also said that the
Sahasranama bestowed all noble virtues on those who chanted it.[27]
 Parasara Bhattar, a follower of Ramanujacharya had said that Vishnusahasranama
absolves people of all sins and has no equal[27]
 Madhvacharya, propounder of Dvaita philosophy, said that the Sahasranama was
the essence of the Mahabharata, which in turn was the essence of the Sastras and
that each word of the Sahasranama had 100 meanings.[27]
 Swaminarayan, founder of the Hindu Swaminarayan faith, said in verse 118 of the
scripture, Shikshapatri, that one should "either recite or have the 10th
canto,(of Bhagavata Purana ) and also other holy scriptures like the
"Vishnusahasranama" recited at a holy place according to one's capacity. "The
recital is such that it gives fruits according to whatever is desired." [28]
 Swaminarayan also said in verses 93-96, "I have the highest esteem for these eight
holy scriptures: 1-4)the four Vedas, 5) the Vyas-Sutra,(i.e., Brahma Sutras, 6)
the Shrimad Bhagavatam, 7) Shri Vishnusahasranama in the Mahabharata, and 8)
the Yajnavalkya Smrti which is at the center of the Dharma Scriptures; and all My
disciples who wish to prosper should listen to these eight holy scriptures, and the
brahmanas under my shelter should learn and teach these holy scriptures, and read
them to others."
 Swami Sivananda, in his twenty important spiritual instructions, stated that the
Vishnusahasranama, along with other religious texts, should be studied
systematically.[29]
Quotes
 Sri N. Krishnamachari, a Vaishnavite scholar, at Stephen Knapp's website, quoting

Vaishnavite scholars, states that there are six reasons for the greatness of
Vishnusahasranama:
 1) "Vishnusahasranama is the essence of the Mahabharata;

 2) Great sages such as Narada, the Alvars, and composers including
Saint Tyagaraja have made repeated references to the "Thousand Names of Vishnu" in
their devotional works;
 3) The person who strung together the thousand names as part of the Mahabharata and
preserved it for the world was none other than Sage Veda Vyasa, the compiler of the
Vedas;
 4) Bhishma considered chanting of the Vishnusahasranama the best and easiest of all
dharmas, or the means to attain relief from all bondage;
 5) It is widely accepted that the chanting this Stotram gives relief from all sorrows, and
leads to happiness and peace of mind;
 6) Vishnusahasranama is in conformity with the teachings of the Gita." [30]
391
 Quote by A. C. Bhaktivedanta Swami Prabhupada; on February 15, 1970 to
J.F.Staal; Professor of Philosophy and of South Asian Languages. Second
paragraph, states:
In this way we find all the scriptures aiming at the Supreme Person. In the Rig Veda
(1.22.20) the mantra is om tad vishnoh paramam padam sada pashyanti surayah ("The
demigods are always looking to that supreme abode of Vishnu"). The
whole Vedic process, therefore, is to understand Lord Vishnu, and any scripture is
directly or indirectly chanting the glories of the Supreme Lord, Vishnu.”[31]
ABOUT THE AUTHOR- S R I S H T I D O K R A S
An Architect by choice and design, she completed a BACHELOR OF ARCHITECTURE Degree

from the now famous Institute of Design Education and Architectural Studies, Nagpur,India.
Her distinguished design and architectural experience has taken her to Mumbai, Pondicherry and
Hyderabad. She has also visited Australia and Seattle, USA on study trip. Srishti has worked for
Vivek Varma Architects , Mumbai ,Uday Dighe and Associates , Mumbai, Ashok Mokha
Architects Nagpur ,and Shama Dalvi in Auroville.Currently working in the REVIT domain in
BASE 4 corporation at Nagpur, the main work center of Base4,USA.
She has been a part of the design map of the Nagpur Metro; Google corporate office Hyderabad,
residential houses in the city of Pondicherry –AUROVILLE, India and Nagpur, India.
Restaurant Designs for Kettle and Brew Beverages Pvt Ltd, PUNE,India
 Attended the bamboo and earth construction workshop , Auroville

 Attended construction workshop organizedby Indian Institute of Engineers
 Participated in N.A.S.A. 2015
 Held 1st position in Product Design/Competition “ Light em up ” at Regional Level
 Shortlisted for S.A. Deshpande Trophy/organized by Indian Institute of Architects ,
Nagpur
 Visiting Architectural scholar at Melbourne, Sydney , Australia and Seattle and New
Jersey USA
Srishti has published 5 6 research and allied papers and this book. All listed in as Chapters in
this Book.
Her particular area of interest is INTERIORS DESIGN.
Some of the Collected works of Srishti:

1. The GREAT WALL of CHINA an Architectural Foray
2. Architecture of Hotels
3. The Vastu-Purusha-Mandala in Temple Architecture
4. Prambanan, a Hindu temple in Indonesia-general architectural and morphological analysis
5. HINDU TEMPLE ARCHITECTURE of BHARAT-SOME MUSINGS
6. Autodesk Revit for Project Management
392
7. VERTICAL GARDENS - an Architectural Perspective.pdf
8. Theme Park and Architecture
9. Philosophy and Architecture
10. AYODHYA in ITS ARCHITECTURE Myth and Reality
11. The Nagara Architecture of Khajuraho
12. Hotel Design- Architectural Breviary
13. Hindu Temple Architecture
14. Lanka
15. Cambodia and Angkor Vat
16. Creativity and Architecture
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ABOUT THE AUTHOR DR UDAY DOKRAS
About the Author Dr Uday Dokras

The author has worked for 30 years in the human resources arena in India and abroad. He
was Group Vice -President of MZI Group in New Delhi and has anchored Human
Relations in Go Air and Hotel Holiday Inn;was General Manager-Health Human
Resources at the Lata Mangeshkar Hospital amd Medical college. Is currently Consultant
to Gorewada International Zoo,Nagpur and visiting Faculty at the Central Institute of
Business Management and Research, Nagpur.
In Sweden he anchored HR in Stadbolaget RENIA, SSSB and advisor to a multi

millionaire. He has studied in Nagpur, India where he obtained degrees of Bachelor of
Science, Bachelor of Arts(Managerial Economics) and Bachelor of Laws. He has done
his Graduate Studies in labour laws from Canada at the Queen's University, Kingston; a
MBA from USA, and Doctorate from Stockholm University, Sweden. Apart from that he
has done a Management Training Program in Singapore.
A scholar of the Swedish Institute, he has been an Edvard Cassel Fund and Wineroth
Fund Awardee.A scholar for the Swedish Institute for 5 years.
In 1984 he was involved with the Comparative Labour Law Project of the University of
394
California, Los Angeles, U.S.A. He was also visiting lecturer there. In 1985 he was
invited by the President of Seychelles to do a study of the efficacy of the labour laws of
Seychelles.
Author of a book on a Swedish human resource law, his brief life sketch is part of the
English study text book of 7 th Class Students in Sweden -“Studying English.
SPOTLIGHT 7”- and 8th Class students in Iceland - “SPOTLIGHT 8- Lausnir.”
BOOKS written by Dr Uday
1. Act on Co-determination at work-an efficacy study - 1990

Doctoral thesis published by Almqvist & Wiksell International, Stockholm,Sweden
This is a first of a kind empirical study of both employees and business owners reactions
of how efficiently a labour law was functioning in a country(Sweden).Adorns Stanford
and Harvard University Libraries and granted Copyright by the Library of Congress,USA
in 1990.
2. Health Human Resource Management- 2006
A to Z of the Management of health workers starting from recruitment to training,
development and enhancing their efficacy. Good book for all health care institutions as
well as medical and nursing staff and students.
3. Theme Park Human Resource Engineering- 2007
How the workers in theme parks deal with a complex environment and need to be
managed in order to being out superior delivery of customer focused services helping in
more footfalls at the same time not compromising on safety.
4. Project Human Resource Management- 2008
Projects are cumbersome and their success rests not on the material but on the men who
move it. Book deals with management ideas to spur project workers and staff to greater
delivery parameters.
5. Creativity and Architecture -2009
Co-authored with Srishti Dokras, examines the parameters of creativity and how it will
raise design quotients.
6. Diffusion – Management and Design- 2009
Co-authored with Karan Dokras deals with a new and little known subject of Diffusion
or how predator ideas enhance own value in a market where dominant players call the
shots.
7. Hindu Temples of Bharat,Cambodia and Bali- 2020
Enigmatic designs, huge structures, massive projects all done before the invention of
cranes or bulldozers- the how and why of temples in Bharat,Nagpur,and the Far East.
Biggest and most comprehensive book on the subject -452 pages.
8. Win Diet 2020
Diets and fads come and go but not this one-A diet and exercise plan that will help you to
win over obesity,unhealthy lifestyles and make a dynamic YOU .Written by a 68 year old
who has been diagnosed with a 26 year old’s heart.
9. Celestial Mysteries of the Borobudur Temple of Java- 2020
This amazing biggest in the world Buddhist temple was built with technology and ideas
from India 1500 years ago using fractal geometry, Algorithms, Hindu temple technology
and archeoastronomy. Read HOW it was done.
10. LOTUS the Celestial Flower
395
11.Light house at Alexandria
12. Lighthouses in words and Pictures
13.Vayu- Man’s taming of the Winds
14. My Best Foot Forward- story of the Footware Industry in India
15.16,17… DEVARAJA- TRILOGY. The Celestial King and the Mysteries of South
Asian Hindu Temples -3 Volumes 1200 pages
18. VARDHAMAN- Jainism- for not the layman
19. ATIVIR- The saga of Vardhaman the Prince and Mahavir the Saint.
20. Hindu Temple Architecture-Panorama being the consolidated papers written by
the author and published on line in academia.edu & researchgete.net.
21.Tamil Mercantile Traders of ancient times
22.Randevous with Ram
23. T2- Temple Tech
24. Vedic Gods of Scandinavia
25. Design your Destiny
26. Chidambaram Temple
RESEARCH PAPERS-220 + in Researchgate and academia.edu & scribd

Followers(readers) 65,000 consolidated as on 26 th September,2020.
Authors-DR Uday DOKRAS
Dr. Uday Dokras

B.Sc., B.A. (Managerial Economics), LL.B., Nagpur University, India
Certificat'e en Droit, Queen’s University. Ontario, Canada,
MBA, CALSTATE,Los-Angeles, USA,
Ph.D. Stockholm University, Sweden,Management and Efficacy
Consultant, India
396
Reviews of the Book PROJECT HUMAN RESOURCE MANAGEMENT
The authors highlight the benefits of paying attention to human resources and offer success and
failure factors guideline for a variety of potential practitioners and students in global project
marketplace.
Ms.Ylva Arnold, Head HR- Norstedts Publishers, Stockholm SWEDEN
397
From the Newspaper Times of India March
24, 2018
398
Iceland Sweden both countries use the English Text SPOTLIGHT-one of the lessons in
which is about Dr Uday Dokras
399
Prof. S.Deshpande,President of the Indian Instituye of Architects, New Delhi INDIA
releasing the book of Dr Dokras HINDU TEMPLES on the web in CARONA
gimes( May 2010)
400
401
402
Pre Publication-R E V I E WS
This collection of essays and articles are in fact semi classical”papers” that have been published
before ( most of them) and this compilation does justice to the originals as they have been re-
edited and spruced up- so to say. The articles are not homogenous and take us to various
geographies to describe the creations there. In fact, creativity is the forte of these places and
Srishti describes the wonderous creations as well as underlines the creative element. Today’s
architecture are racially, ethnically, and economically diverse, with as many creative superlatives
as the ancient ones.
The history of Hindu Temples spans centuries and centuries. How they spread to all corners of
the world is a mystery the authors choose to unravel. Today’s architecture is fertile ground for
utopian planning, communal living, socially-conscious design, and integrated housing. And yet
we have forgotten that our ancestors built “suburbs” like the Ajanta and Ellora or that the design
of Rama’s AYODHYA inspired creation of cities in Cambodia and Indonesia. Yes that far away.
Makes you think!
See Angkor Vat and you will see Rama in his Ayodhya or Ravana in his Lanka. That is motive
behind this effort and even though it is distilled clrarly, the creations stand out in the writings and
Hindu Temple Architecture gets illuminated with creativity.
Ann Järvinen-Head Librarian
403
STOCKHOLM UNIVERSITY,STOCKHOLM,-SWEDEN
Some of my books
404
405
406
407
408
409
Lord Kartikeya looks down from Temple in Kuala Lumpur
410
VISIT MY ASTROLOGICAL
BUSINESS AT
www. destinysciences.com
Change Your destiny

By use of our expert advice on Gems, Rudraksha
and Pujas
411
Dr. Uday Dokras
SATYANARAYAN PUJA
SRISHTI DOKRAS
412

Satya Narayan PUJA

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The Complete Compendium of

Indo Nordic Author’s Collective

Shilpani, works of art of man,

A yogi perceives God (Siva) within himself!

In Sanskrit, the word for gravity is Gurutva-

One day, while Lord Shiva was performing a

Shiva replied: "Dear Parvati, for the benefit of all

The Guru in the physical form is called

When a drop feels connected to the ocean, it

CHAPTER Title Page

Chapter III ASTROLOGICAL-Ceremonies and 48

ASTROLOGY and 9 Graha 76

Puja Procedure 120

Chapter VI INDOLOGY 150

Sandlewood OIL 196

Navadhanya- 9 Grains 201

Sylvain Levi, L'lnde civilisatrice: Apergu historique (Paris, 1938), p. 136.

FORWARD TO THIS BOOK

Why You Need an Image or Idol for a Puja

The Steps of Puja in the Vedic Tradition

Simple Steps of a Traditional Hindu Worship:

Art by Kerry Penny Trade Mark of the Author’s Business in Gemology

The Trimurti at Ellora.

Vedic literature, in particular the Puranas ('ancient'; similar to encyclopedias)

The Three Strides of Vishnu

viṣṇōrnu kaṃ vīryāṇi pra vōcaṃ yaḥ pārthivāni vimamē rajāṃsi |

What thing I truly am I know not clearly:

They call him Indra, Mitra, Varuna, Agni,

Sangam & Post-Sangam Literature

Relationship with other deities: Lakshmi

Uthpalawarna Vishnu Devalaya in Devinuwara, Matara, Sri Lank a.

14th-century Vishnu, Thailand.

The front-view of Padmanabhaswamy Temple in Thiruvananthapuram, Kerala

Sri Ranganathaswamy Temple is a Hindu temple dedicated to Vishnu located

The tool of confirmation

According to Indian philosophy, the confirmation can be done in 3 ways

1. Katchi pramana - Visual confirmation

Katchi pramana - Visual confirmation

The process of Visual confirmation

Let us look into the process of visual confirmation

What is the limitation of this process?

Anumana pramana - confirmation by logics

Who is the true seeker?

What if the seeker is able to seek without instruments? - Divya Drishti

The distinction of faraway objects

Castes and communities

Vishnu Statute discovered at bantey sarai

Devotional Hymn (Aarti) for Lord Satyanarayana

Gokulashtami dahi-handi celebration/ Oxen decorated for Pola in a village.

A replica fort made by children during Diwali

Devotees showering turmeric powder (bhandara) on each other at Khandoba Temple

Bullock cart race at a Jatra in Manchar, Maharashtra/Princess Indira Raje (1892-1968)

Dhamma Chakra Pravartan Din

On 14 October 1956 at Nagpur, Maharashtra, India, Dr. Babasaheb Ambedkar embraced

Navagraha(Nine Planets) in Jyotish

Navagraha and the Qualities of Nature

The Navagraha are generally given the three qualities as follows:

Sattva Sun, Moon and Jupiter

Rajas Mercury and Venus

Tamas Mars and Saturn (also Rahu and Ketu)

Elements of the Navagraha

ELEMENTS - TATVA NAVAGRAHA

Air Saturn and Rahu

Fire Sun, Mars and Ketu