Historians say Hindu Temples   did not exist during the Vedic period (1500 - 500 BC). The remains of the earliest   temple structure were discovered in Surkh Kotal, a place in Afghanistan by a   French archeologist in 1951. It was not dedicated to a god but to the imperial   cult of King Kanishka (127 - 151 AD). The ritual of idol worship which became   popular at the end of the Vedic age may have given rise to the concept of temples   as a place of worship.

The Earliest Hindu Temples

The earliest temple structures were not made   of stones or bricks, which came much later. In ancient times, public or community   temples were possibly made of clay with thatched roofs made of straw or leaves.   Cave-temples were prevalent in remote places and mountainous terrains.
According to historian, Nirad C Chaudhuri, the earliest structures that indicate   idol worship date back to the 4th or 5th century AD. There was a seminal development   in temple architecture between the 6th and the 16th century. This growth phase   of Hindu temples charts its rise and fall alongside the fate of the various   dynasties that reigned India during the period majorly contributing and influencing   the building of temples, especially in South India. Hindus consider the building   of temples an extremely pious act, bringing great religious merit. Hence kings   and wealthy men were eager to sponsor the construction of temples, notes Swami   Harshananda, and the various steps of building the shrines were performed as   religious rites.

Temples of South India (6th - 18th Century AD)

The Pallavas (600 - 900   AD) sponsored the building of the rock-cut chariot-shaped temples of Mahabalipuram,   including the famous shore temple, the Kailashnath and Vaikuntha Perumal temples   in Kanchipuram in southern India. The Pallavas style further flourished - with   the structures growing in stature and sculptures becoming more ornate and intricate   - during the rule of the dynasties that followed, particularly the Cholas (900   - 1200 AD), the Pandyas temples (1216 - 1345 AD), the Vijayanagar kings (1350   - 1565 AD) and the Nayaks (1600 - 1750 AD).
The Chalukyas (543 - 753 AD) and the Rastrakutas (753 - 982 AD) also made major   contributions to the development of temple architecture in Southern India. The   Cave Temples of Badami, the Virupaksha temple at Pattadakal, the Durga Temple   at Aihole and the Kailasanatha temple at Ellora are standing examples of the   grandeur of this era. Other important architectural marvels of this period are   the sculptures of Elephanta Caves and the Kashivishvanatha temple.
During the Chola period the South Indian style of building temples reached   its pinnacle, as exhibited by the imposing structures of the Tanjore temples.   The Pandyas followed in the footsteps the Cholas and further improved on their   Dravidian style as evident in the elaborate temple complexes of Madurai and   Srirangam. After the Pandyas, the Vijayanagar kings continued the Dravidian   tradition, as evident in the marvelous temples of Hampi. The Nayaks of Madurai,   who followed the Vijayanagar kings, hugely contributed to architectural style   of their temples, bringing in elaborate hundred or thousand-pillared corridors,   and tall and ornate 'gopurams' or monumental structures that formed the gateway   to the temples as evident in the temples of Madurai and Rameswaram.

Temples of East, West and Central India (8th - 13th Century AD)

In Eastern   India, particularly in Orissa between 750-1250 AD and in Central India between   950-1050 AD many gorgeous temples were built. The temples of Lingaraja in Bhubaneswar,   the Jagannath temple in Puri and the Surya temple in Konarak bear the stamp   of Orissa's proud ancient heritage. The Khajuraho temples, known for its erotic   sculptures, the temples of Modhera and Mt. Abu have their own style belonging   to Central India. The terracotta architectural style of Bengal also lent itself   to its temples, also notable for its gabled roof and eight-sided pyramid structure   called the 'aath-chala'.

Temples of Southeast Asia (7th - 14th century AD)

Southeast Asian countries,   many of which were ruled by Indian monarchs saw the construction of many marvelous   temples in the region between 7th and 14th century AD that are popular tourist   attractions till his day, the most famous amongst them being the Angkor Vat   temples built by King Surya Varman II in the 12th century. Some of the major   Hindu temples in Southeast Asia that are still extant include the Chen La temples   of Cambodia (7th - 8th century), the Shiva temples at Dieng and Gdong Songo   in Java (8th - 9th century), the Pranbanan temples of Java (9th - 10th century),   the Banteay Srei temple at Angkor (10th century), the Gunung Kawi temples of   Tampaksiring in Bali (11th century), and Panataran (Java) (14th century), and   the Mother Temple of Besakih in Bali (14th century).

Hindu Temples of Today

Today, Hindu temples across the globe form the   cynosure of India's cultural tradition and spiritual succor. There are Hindu   temples in all almost countries of the world, and contemporary India is bristled   with beautiful temples, which hugely contribute to her cultural heritage. In   2005, arguably the largest temple complex was inaugurated in New Delhi on the   banks of river Yamuna. The mammoth effort of 11,000 artisans and volunteers   made the majestic grandeur of Akshardham temple a reality, an astounding feat which the proposed world's tallest   Hindu temple of Mayapur in West Bengal is aiming accomplish.

Hindu Festivals

MAKAR SANKRANTI (January)
 



Makar Sankranti usually falls on 14th of January every year. This festival is
one of the many festivals which have been celebrated since the vedic period. On
this day the sun comes across the north of equator. On this very day it is
believed that 'the morning' of the deities commences. This particular period,
when the sun is positioned across the north of equator has been considered as an
'accomplishment giving period' by the scholars. Even Astrology endorses this
fact and this period is supposed to be auspicious for the various activities
like construction of the houses, performance of oblations, establishment of the
deities etc. This period is considered to be so auspicious, that if a person
dies during this period he is supposed to attain liberation.
The sun's position towards the north of equator signifies the arrival of
spring season and the end of winter season. The day starts to prolong. On this
occasion, all the pilgrimage sites & holy rivers are the thronged by the
devotees.


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At Ganga-Sagar an inland emerges by the grace of deity Varun, which remains for a week and ultimately gets submerged into the sea. The scriptures narrate about the greatness of taking a holy dip on the occasion of Makar Sankranti. After taking the bath it is customary to eat food articles prepared from sesame seeds and 'Kichadi' (rice and pulse cooked together). Making donation of sesame seed is also considered as very auspicious. Makar Sankranti usually comes in the Hindu month of 'Magha'. The term 'Magha' is derived from the sanskrit word 'Magh' which means wealth i.e. gold, silver, apparels, ornaments etc. This month has been named as 'Magha' because it is considered to be the month of making donations of the above mentioned things. In Punjab people celebrate it as 'Lohadi' a day before 'Makar-Sanskranti'. On this day the people of Punjab offer maize, 'Revadi' (prepared from sesame seeds), in the fire, amidst the singing of folk songs. In Gujarat and Maharashtra people decorate their houses with 'Rangoli'. They eat food prepared from sesame seeds and jaggery. There is a saying in Maharashtra connected with this day which goes as follows- 'TIL GUD GHYA ANI GARUD GARUD BOLA.' Meaning; (Take sesame and jaggery and speak sweetly.) Women of Maharashtra attired in beautiful apparels visit the houses of their relatives and friends, where they are welcomed with 'Kheel' and 'Porridge'. The hosts honour them by applying 'Kumkum'. The festival of Makar Sanskranti is celebrated as 'Pongal' in Tamil Nadu and Andhra Pradesh. On this occasion people decorate the idols of deities. Cultural programmes are organised to mark this occasion. 'Pongal' (Khichadi) is offered to the deities and then it is taken as prasadam. During the ancient time, the third stage of the study of the Vedas commenced on this day. People used to send their wards to the 'Gurukula' after performing the sacred thread ceremony of children. On Vasant Panchami, which falls some days later, the worship of 'Saraswati' signifies the importance of the commencement of new learning session. In the south, people still continue with the tradition of initiating their children into the study of Vedas, on this day. VASANT PANCHAMI (January)  On the fifth day of the Shukla Paksha (Waxing moon of fortnightly) of the Magha month, coming of spring is celebrated. This is known as Vasant Panchami. During this flowering and blossoming season one can listen distinctly to the kooing of the Koel (bird) and the entire ambiance becomes very beautiful. On this day one should dress up in beautiful attire and worship Lord Vishnu. On this day Brahmins should be offered food. Pitru-Tarpan (liberation of deceased ancestors) can also be performed on this day. One can also worship Goddess Saraswati.In the coming of Spring, God of Love(Kamadev) and his wife Rati are also prayed and worshipped on this auspicious occasion. It is on this day when Abeer and Gulal are played with and songs of Holi are sung till Phalgun Poornima.All rejoice while celebrating this auspicious occasion. HOLI (March)  Holi, which falls on the full moon day, in the Hindu month of 'Falgun', is the last major festival of the year. People celebrate this festival with enthusiasm and without making any discrimination between rich and poor, high and low. It is very difficult to state, when this festival started, but the name of 'holikotsav' had been mentioned even in the Vedas and the Puranas. So 'holikotsav' has been celebrated since the Vedic period. During the ancient time, oblation was offered to the sacred fire of the Holi, amidst the chanting of the Vedic mantra.This mantra was chanted with the specific wish of destruction of the demon. On this very day Vaishwadev oblation commenced in which offerings of wheat, gram and Oat were made to the sacrificial fire. In Sanskrit language, the fried cereals are called 'Holka'. Holikotsav is named after it. Even today we continue with the tradition of offering wheat and oat into the Holika fire. In due course of time, the form of this festival got transformed, due to numerous social influences and ultimately ended up in the form as we celebrate it today. According to the Narad Puran, this day is celebrated in the memory of Prahlad's victory and the defeat of his father's-sister 'Holika'. Hiranyakashipu - the father of Prahlad has instructed his sister Holika to sit in the burning fire with Prahlad in lap. She was blessed a boon, as a result of which no fire could burn her. But the opposite happened, Prahlad survived and Holika was charred to death. Thus 'holi' is celebrated to commemorate the victory of virtue over evil. There is also an another incident related with the celebration of 'Holi', which has been mentioned in the 'Bhavishya Puran'. During the reign of king Raghu, people were tormented by a giant named 'Dhundha'. Sage Vashishth advised them to terrorize her by burning fire at as many places as they could. Thus they got rid of the giant. Even today we see children making mischief on the day of 'holikotsav. The mention of this festival in Jaimini Mimansa goes to prove its antiquity. A stone incription belonging to 300 BC found at Ramgarh in the province of Vindhya, had mentioned of Holikotsav on it. King Harsha has mentioned about holikotsav in his work Ratnavali that was written during the 7th century. The famous Muslim tourist - Ulbaruni too has mentioned about holikotsav in his historical memories. Other Muslim writes of that period have mentioned, that holikotsav were not only celebrated by the Hindus but also by the Muslims. Thus we see that the tradition of celebrating holikotsav has been continuing since Vedic period without any hindrance. This festival unites all the Indian's in a tremendous way. Holi is the festival of the colours. But very few people are aware of the impacts the colours have on our body and on our health. Western-Physicians and doctors believe that for a healthy body, colours too have an important place besides the other vital elements. Deficiency of a particular colour in our body causes ailment, which can be cured only after supplementing the body with that particular colour. On Holi, people after enjoying themselves with the colours, take bath and then go to meet their relatives and friends. Discrimination is not made even with the enemy. The concept of enemy does not exist on this day. There is no difference between rich and poor on this day. The concept of New Year (Samvatsar) varies in the different provinces of our country. In some provinces, the month commences from the 'Krishna-Paksha' on the other hand in some provinces it commences from 'Shukla-Paksha'. For the former the year ends on 'Purnima' of the month of Phalgun. The new years begins next day - Chaitra, 1st day of the Krishna Paksha. For them on this day the last year has died. For this reason in some provinces like Bihar and UP. Holika dahan is also called 'Samvatsar dahan? On this day all the bitterness and evil memories of the last year are burnt in the fire and the New Year is begun with a celebration. RAM NAVAMI (April)  Ram Navami is celebrated in the Hindu month of Chaitra and on the ninth day of the bright lunar phase, to commemorate the birth anniversary of Sri Ram. The incarnation of Sri Ram materialized on this very day, to show the path of virtuosity and truth to the mankind, who had lost its way by establishing the high standards of moral values and ideals. Sri Ram - the founder of Ram Rajya faced al the problems of life with courage and righteousness. Ramayan contains descriptions of all types of relation, which a man normally has in his life, like teacher-student, mother-father, Brother-sister in law, Husband-wife, friend-enemy, master-servant etc. The incidents described in Ramayan contain such high moral-value and ideals that they seems unbelievable and imaginary, but the fact remains that they are undoubtedly true. Ram Navami is our national and cultural festival. In the present time, when there is a tendency of greed, selfishness prevalent among the common people, when the relation between family members has reached its lowest ebb, Ram Navami inspires us to reach that highest & idealistic pedestal, which was occupied by Sri Ram. HANUMAN JAYANTI (April)   The birthday of Hanuman - the supreme devotee of Sri Ram is celebrated on full moon day of the bright lunar phase, in the Hindu month of Chaitra. The most powerful and valiant Hanuman who was also the gem of the scholars has been an inspiration for all of us since time immemorial. Because of his phenomenal strength and power, Hanuman is revered by the wrestlers. Hanuman's bravery is unmatched. This is the reason why government of India has named the bravery award on him i.e. Mahavir-Chakra. Being inspired by Hanuman's phenomenal valiance, the supreme warrior Arjun, had established him on the flag of his chariot. Hanuman is not only brave but he is also an example of supreme loyality and faithfulness, which he had towards his master - Sri Ram. If a man worships Hanuman and takes his refuge, then he will be able to have darshan of Sri Ram in no time - just like Tulsidas. When Sri Ram met Hanuman for the first time he was very impressed by his knowledge. He told Laxman-"O Laxman, it seems this person (Hanuman) has thoroughly studied the grammar. That is the reason why he did not pronounce incorrectly even a single word, during such a long conversation with me." Hanuman's high degree of knowledge can be understood from the following incident. Once Sri Ram asked Hanuman as to who he was. Hanuman replied by saying- "If you consider me just as the possessor of my physical body, then I am your servant. If you consider me as a soul then I am your 'Ansha' (part). My belief is based on the fact that my existence is not different from you in any way." On Hanuman Jayanti the various games which are based on strength and power are organised, along with the traditional worship of Hanuman. People are made to understand the phenomenal character of Hanuman - the unmatched warrior of the Indian history, so that they are able to serve the country with fearlessness and without considering their own self-interest. Hanuman's virtuosity, valiance, discipline and celibacy can prove to be an asset for any society or country. RATH YATRA (July)   Rath yatra is observed on Aashad Shukla Dwitiya. On this day in Pushya Nakshatra a chariot of Subhadra and the Lord is paraded. This festival is celebrated in many parts of India, but the pomp and gaiety in Jagannathpuri is definitely worth watching. JagannathPuri is one of the 4 most important religious places in India. Here we have even the Govardhan Peeth established by Shankaracarya. The main deity to be worshipped here is Lord Jagannath and this deity is the main centre of attraction. One can see a lot of crowd on this day. People from every corner of India come to see the idols of the Gods being paraded and seek their blessings. The chariot of Lord Jagannath is 45 feet tall, 35 feet long and 36 feet bride, 16 wheel, 6 feet diameters are fixed to the chariot. The chariot of Balbhadra 44 feet tall and has 14 wheels. The chariot of Subhadra is 43 feet tall and it has 12 wheels. Every year new chariot is built. 4200 people pull the chariot and other than these others men-women devotees do pull these chariots. The Lord stays for 3 days in Lanakpur there itself he meets Goddess Laxmi. After this the Lord return backs and is placed on his original position. RAKSHA BANDHAN (August)   Among the Indian festivals, Raksha Bandhan is considered as a very important and historical festival. According to the Bhavishya Puran. Sachi - the wife of Indra had tied a protection -thread on the wrist of Indra, which had been purified by the mantras. This protection thread had made Indra invincible from his enemies. This very protection thread had also enabled Indra to defeat his enemies. Since then, this great festival has been celebrated every year, on the full moon day, in the Hindu month of Shravan, reminding us of great tradition. Hindus have been progressing steadily on the path of life, by attaining neo energy, no faith and neo-strength. According to the Bhavishya Puran SARVAROGOPSHAMANAM SARVASHUBH VINASHANAM; SAKRITKRITEBDAMEKAM YEN RAKSHA KRITA BHAVET Meaning - The protection thread worn on this festival, destroys all the diseases and inauspiciousness. The person gets protected for the whole year. YEN BADHDO BALI RAJA DANVENDRO MAHABALAH TEN TWAM PRATIBADHNAMI RAKSHE! MA CHAL! MA CHAL! Meaning: The objective for which, the king of the demons - Mahabali had been tied with the protection thread, in the same way, O protection thread, I am tying you for the same objective. (While making donation to lord Vishnu-incarnated as Vaman, king Bali was not affected the least i.e. he donated everything without any hesitation, because he had tied protection thread on his self.) Sacred Festival of the Brothers & Sisters During the time of foreign-rule, when the Hindu religion was passing through its darkest phase - when the double-edged darkest phase - when the double-edged swords of the Mughal were causing destruction to our civilization and culture by dishonouring our mothers and sisters, then it was only Rakshabandhan which boosted the morale of the Hindus by enthusing new inspiration. Raksha bandhan, which is commonly known as Rakhi, was the symbol of love between the husband and wife during the ancient time. The same Rakhi turned into a symbol of love-bond between the brother and a sister in due course of time. During the Mughal period, Rajput women when threatened by the aggressors, requested for help from their Rajput brother to save their honour, by sending Rakhi to them. These brave Rajput men felt honoured and even gave up their lives to safeguard the honour of their sisters. These 'raw-threads' used to enthuse tremendous enthusiasm and power as soon as they got tied on the wrists of the brothers. This tradition is still continuing and Rakshabandhan is celebrated with great enthusiasm by brothers and sisters. GANESH CHATURTHI (September)   Ganesh Chaturthi is known as Bhadrapada Shukla Chaturthi. Early in the morning after completing ones ablutions one should make a beautiful platform and place the idol of Ganeshji on it. One should worship the idol in the sixteen ceremonial methods/ steps and should sing devotional songs. One should offer Laddoos to Ganeshji on this occasssion. After the worship (pooja) one should offer Brahmins Laddoos and donate gifts etc. At night after moon rise one should worship the moon god and then offer water (Arghya). After this the Brahmins should be offered food and after this one should partake laddoos. After giving Brahmins gifts one should discharge the idol of Ganeshji in the sea. In Maharashtra the festival of Ganeshji Chaturthi is celebrated with pomp and gaiety. Here the idol of Ganeshji is kept for 1½, 3, 5, 7 or 9 days and is worshipped according to the scriptures. One who worships the idols for many days accordingly does the Visarjan (discharge). The day of the final discharge (Visarjan) is Anant Chaturdashi. VIJAY DASHAMI (September) Vijayadashami is considered to be an auspicious day for the Indian householder, on which he worships, protects and preserves 'Shakti' (power). By worshipping the 'Shakti' according tot the methods as written in the scriptures, on these nine-days (Navratra) the householders attains the threefold powers i.e. physical, mental and spiritual, which helps him to progress in life without any difficulty. Some nine lakh years ago Sri Ram had proceeded on his mission of killing Ravan, after attaining powers by the worship of goddess Shakti for nine days. The world knows that Sri Ram became victorious in this battle and Ravan was killed along with his whole clan. The victory of Sri Ram over Ravan symbolises the victory of virtuosity and morality over unrighteousness and immorality the victory of justice over injustice. Hindus remember the great deeds of Sri Ram even today in the form of Ramleela and by burning the effigies of Ravan. By burning the effigies of Ravan the Hindus show to the world that no matter how powerful an immortal person is, it gets destroyed ultimately. AASHVINASYA SITE PAKSHE DASHAMYAM TARKODAYE; SA KALO VIJAYO GYEYAH SARVAKARYARTHSIDHDAYE. SHRAVANARKSHE TU PUURNAAYAM KAKUTSTHAH PRASTHITIYATAH ULLANGHAYEYUH TADDINARKSHE TATO NARAH. Meaning: The auspicious time (Muhurta) - Vijay occurs on the tenth day of the bright half of the lunar month in the Hindu month of Ashwin. This auspicious time gives great accomplishment. Because Sri Ram proceeded on his mission to defeat Ravan on the tenth (Purnatithi) and which combined with the constellation of 'Shravan'. This day is considered to be so auspicious that a person can even cross all the limits to achieve success in any field. DIPAVALI   Dipavali has a special place among all the festivals of India. The enthusiasm with which this festival is celebrated is not visible in other festivals. Although Dipavali is our most ancient festival, but it's greatest characteristic is, that it is not related with any specific caste, class or province, rather it is an universal festival. Indian's celebrate this festival in all types of circumstances - during peace time, during war time, in their joyous times in their sorrowful time etc. Though the festival of Dipavali has undergone some changes, in due course of time, yet it has continued to be celebrated since the time immemorial. Even the 'storms' of the aggressors could not extinguish the lamp of Dipavali. People make preparation for Dipavali, weeks ahead by cleaning their households. On the last day of the dark half of a lunar month, and in the Hindu month of Kartik innumerable lamps illuminate the dark night. Women, children, youth, old people worship goddess Laxmi with devotion. They request goddess Laxmi to visit their homes. People put on new clothes. They also purchase new utensils. The business community commences their new year on this day by worshipping Ganesh an Laxmi and maintaining new account books. It is difficult to state that, since when the festival of Dipavali has been celebrating in its present form. In our Country whose economy is based on agriculture, this festival was believed to be started as the celebration of 'rituparva' thousands of years ago. By this time the harvest of crops were complete. As a result the people had not to worry about food for the rest of year. This joys of their reflected ion the illumination of countless lamps. In due course of time, numerous historical incidents got connected with this festival. There are many tales in the Puranas related with this festival. There are difference of opinions in the Skand, Padm and Bhavish Puran, regarding the origin of Dipavali. Somewhere it is described, that this festival started being celebrated in joy, become King Prithu had successfully exploited the means for extracting crops and wealth from the earth. At other places it has been described that on this day, goddess Laxmi manifested herself while the ocean was being churned by the deities and the demon. Some are of the opinion that Lord Krishna has killed the demon Narakasura on the fourteenth day of the dark half of the lunar month, and liberated 16000 princesses kept under his captive. So the next day which was the last day of the dark half of a lunar month (Amavasya), people which was the last day of the dark half of a lunar month (Amavasya), people celebrated diwali to show their joy and happiness. According to the Mahabharat when the Pandavas returned from exile, people decorated their houses and made celebrations. According to some hearsay's, people celebrated by illuminating their houses on the occasion of Vikramaditya becoming an emperor. So it becomes clear, that people generally worshipped Laxmi-Narayan to show their indebtedness, for being blessed with prosperity. In due of time, many historical events too got connected with it. There is an interesting reason behind the worship of goddess Laxmi on Dipavali. According to Sanatkumar-Sanhita, once Bali - the king of demon had the whole world under his control. He put all the deities including goddess Laxmi, in the prison. In the absence of Laxmi, all the activities related with oblation came to a halt. On the request of the deities, lord Vishnu in his incarnation of Vaman, free Laxmi from Bali's captive. People expressed their joys by illuminating their houses with burning lamps. Laxmi was especially worshipped as she had been freed after a long period of captivity. This way the worship of goddess Laxmi became a tradition which is sill being continued. BHAIYYA DOOJ (October) The festival of brother and sister Bhaiyya Dooj is celebrated on the 2nd day of the Shukla Paksha of the Caitra Month, and the 2nd day of Shukla Paksha of the Kartik Month. On this day before afternoon itself worship is performed. Those women who cannot move out of their homes they near the door of the house make two small idols of ruddle which indicate brother and sister in law and worship the idols with rice (parched), a mixture of lime and turmeric (roli) and offer food to the idols. After this, the door itself is worshipped and outside just below the doorsteps, at the entrance and altar (Square shaped) of Gobar (cow dung) is made. On the altar at every cornet there is one idol of cow dung placed and in between one idol is placed, Domestic commodities such as Hearth, grind mill, the pots are made of cow dung are decorated and placed every where around. At the doorstep the idol of brother and sister-in-law are made. Firstly parched grains, mixture of lime and turmeric, incense offerings are offered and the altar is worshipped and after that the idols kept at the doorstep one worshipped and then a story is told, After the story is over the women with the pestle say. Who ever are jealous of my brother and are with intention to do bad, I will destroy his fall with this pestle. NAVRATRI (FESTIVAL OF NINE DAYS) (October)  The whole delusions of the world consists of nine elements - 'Panchamahabhurt' (the fine basic & fundamental elements from which the matter is made.) and four 'Antahkaran' (four types of consciousness). According to the Sadhakas, these nine elements symbolize the nine forms of 'Shakti' or goddess Durga. This Shakti prevails in the whole world. The same Shakti is known as 'Mahakali' (which symbolises physical, strength & power), 'Mahalaxmi' (which symbolises materialistic wealth and prosperity), and 'Mahasaraswati' (which symbolises mental). Eighteen days have been fined as the most auspicious days, for the worship of three forms of Durga. Out of these eighteen days, nine days come in the Hindu month of 'Vasant' (spring) and the remaining nine-days fall in the Hindu month of 'Sharad' (Autumn). This is the reason behind the importance of the number nine of the famous Navratras.' KANYA PUJAN (Worship of the girl child) During the Navratra especially on the eighth day and ninth day, worship of small girl-child is customary. The girl child is worshipped with complete devotion, after purifying them by the chanting of mantras and he is made to seat on a special pedestal. She is worshipped by offering 'akshat' (rice grains) and by burning incense sticks. She is worshipped because, according to the philosophy of 'Striyah Samastastava Devi Bhedah', women symbolize 'Mahamaya' (The goddess Durga). Even among these a girl child is considered to be the purest, because of her innocence. If the worshipper is desirous of acquiring knowledge then he should worship a Brahmin girl child. If he is desirous of acquiring power, then he should worship a Kshatriya-girl child. Similarly if he is desirous of acquiring wealth and prosperity, then a girl child belonging to a Vaishya family should be worshipped by him. If a person is desirous of attaining Tantrik-power, Mohan (hypnotizing), Uchchatan (causing hurdle in the path of other success), then he should worship a shudra-girl-child. This way a devotee of mother Jagdamba, contributes his lot in the social integration, by having a provision of girl child worship of all the four castes. Scientific Explanations The festival of Vijayadashami, nourishes all the aspects of human life including religiousness, the aspects, spiritual aspects and it also provide us with an opportunity for entertainment. No other festival has such a combination of religion and politics, art and culture, as the festival of Vijayadashmi. When a devotee wakes up in the morning and takes a bath in a nearby river or pond, then worships goddess 'Dashahara', it helps him to destroy al the ten forms of sin. This festival also in an occasion for family gets together. After the worship of goddess Durga, receipt of 'Prasad', strengthen the physical aspect of the devotee. Watching the Ramleela in the evening gives mental nourishment. It also inspires us to follow the ideal path of Sri Ram. The burning of the effigy of Ravan warns us against evil conducts. Ravan - who was killed by Sri Ram, some nine lakh years ago also strengthens our belief, that no matter how powerful a sinful person becomes, he is ultimately doomed to destruction. The scriptural command for 'Seemolanghan (not being tied down by the boundary) symbolizes progress. It inspires a man to constantly try to make progress and not get tied down by restrictions. A provision of tree-worship is also made on Dashahara. This signifies the importance of the preservation of our forest-wealth. TULSI VIVAHA (November)  On the fifth day of the Shukla Paksha (Waxing moon of fortnightly) of the Magha month, coming of spring is celebrated. This is only known as Vasant Panchami. During this flowering and blossoming season one can listen distinctly to the kooing of the Koel (bird) and the entire ambiance becomes very beautiful. On this day one should dress up in beautiful attire and worship Lord Vishnu. On this day Brahmins should be offered food. Pitru-Tarpan (liberation of deceased ancestors) can also be performed on this day. One can also see worship of Goddess Saraswati. The companion of Spring, God of Love Kamadev and his wife Rati are also prayed and worshipped on this auspicious occasion. It is on this day when Abeer and Gulal are played with and songs of Holi are sung till Phalgun Poornima. Because of the happiness and joyous it is obvious that we rejoice while celebrating this auspicious occasion.

Puranas

 
The Puranas contain the essence of the Vedas. They were written to impress
the teachings of the Vedas onto the masses and to generate devotion to God in
them. They have five characteristics: history, cosmology (with symbolical
illustrations of philosophical principles), secondary creation, genealogy of
kings, and Manvantaras (the period of Manu's rule consisting of 71 celestial
yugas).
The Puranas were meant, not for the scholars, but for ordinary people who
could not understand high philosophy and could not study the Vedas. There is an
emphasis on the worship of Brahma (the creator), Vishnu (the preserver), Shiva
(the destroyer), Surya (the Sun God), Ganesha (the elephant headed god known to
be the remover of obstructions ), and Shakti (the goddess). All the Puranas
belong to the class of Suhrit-Sammitas, or the Friendly Treatises, while the
Vedas are called Prabhu-Sammitas or Commanding Treatises with great authority.
There are 18 Puranas : Brahma Purana, Padma Purana, Vishnu Purana, Vayu
Purana or Siva Purana, Bhagavata Purana, Narada Purana, Markandeya Purana, Agni
Purana, Bhavishya Purana, Brahma Vaivarta Purana, Linga Purana, Varaha Purana,
Skanda Purana, Vamana Purana, Kurma Purana, Matsya Purana, Garuda Purana and
Brahmanda Purana.
Of these, six are Sattvic Puranas glorifying Vishnu; six are Rajasic,
glorifying Brahma; six are Tamasic, glorifying Siva. Vyasa, the son of Rishi
Parasara, is said to be the author of them all.

Upanishads

 
The term Upanishad means sitting down near; this implies the students sitting
down near their Guru to learn the big secret. In the splendid isolation of their
forest abodes, the philosophers who composed the Upanishads contemplated upon
the various mysteries of life and its creation – whether common, or
metaphysical. The answers were however not open to all, but only for select
students. The reason for this was simple: not everyone can handle knowledge.
The composition of the Upanishads marks a significant and stride forward in
the direction of knowing the mystery of earth's creation and one comes
tantalizingly close to the answers. Through episodes, commentaries, stories,
traditions and dialogue, the Upanishads unfold the fascinating tale of creation,
life, the essence of life and of that beyond to the seeker of truth.
There is no exact date for the composition of the Upanishads. They continued
to be composed over a long period, the core being over 7th -5th centuries BC.
The Upanishads were originally called Vedanta, which literally means the
conclusion to the Vedas.
In the Upanishads, views about Brahman (the Absolute, or God) and atman
(one's true self) were proposed.
There are 18 principal Upanishads viz:
Brhad-aranyaka Upanishad
The Brhad-aranyaka Upanishad is widely
accepted to be the most important of all Upanishads. It has three khandas or
parts. The madhu khanda contemplates on the relationship between the individual
and the Universal self. The muni khanda or yajnavalkya is a debate which goes on
to give the philosophical backing to the earlier teaching. The khila khanda
tackles various rituals of worship and meditation.
Chandogya Upanishad
This Upanishad is a part of the Sama-Veda (see
The Vedas). The name comes from the singer of the songs (samans) who is called
Chandoga. The initial chapters of the Upanishad, discuss the ritual of
sacrifice. The others debate the origin and profundity of the concept of Om,
among other things.
Aitareya Upanishad
This one forms part of the Rig-Veda. The purpose
is to make the reader understand the deeper meaning of sacrifice and to take him
away from the outer trappings of the actual act.
Taittriya Upanishad
A part of the Yajur-Veda, this Upanishad is
divided into three sections or vallis. The siksa valli deals with the phonetics
of the chants, while the others, brahmananda valli and bhrgu valli deal with
self-realization.
Isa Upanishad
Also called the Isavasya Upanishad, this book deals
with the union of God, the world, being and becoming. The stress is on the
Absolute in relation with the world (paramesvara). The gist of the teachings is
that a person's worldly and otherworldly goals need not necessarily be opposed
to each other.
Kena Upanishad
The name of this Upanishad comes from the first word
kena, or by whom. It has two sections of prose and two of poetry. The verses
deal with the supreme spirit or the absolute principle (brahmaana) and the prose
talks of ishvara (god). The moral of the story is that the knowledge of ishvara
reveals the way to self-realization.
Katha Upanishad
Also called the Kathakopanishad, this Upanishad
uses a story (katha) involving a young Brahmin boy called Nachiketa to reveal
the truths of this world and the other beyond the veil.
Prashna Upanishad
Prashna literally means question, and this book
is part of the Athrava-Veda. It addresses questions pertaining to the ultimate
cause, the power of Om, relation of the supreme to the constituents of the
world.
Mundaka Upanishad
This book also belongs to the Atharva-Veda. The
name is derived from 'mund' or to shave, meaning that anyone who understands the
Upanishads is s(h)aved from ignorance. This book inscribes the importance of
knowing the supreme brahmaana, only by which knowledge can one attain
self-realization.
Mandukya Upanishad
The Mandukya is an exquisite treatise which
expounds on the principle of Om and its metaphysical significance in various
states of being, waking, dream and the dreamless sleep. The subtlest and most
profound of the Upanishads, it is said that this alone will lead one to the path
of enlightenment.
Svetasvatara Upanishad
The name of this Upanishad is after its
teacher. It comments on the unity of the souls and the world in one
all-encompassing reality. The concept of there being one god is also talked
about here. It is dedicated to Rudra, the storm god.
Kausitaki Brahmana Upanishad
The Upanishad has come down to us in
bits here and pieces there. The core of the text is dedicated to illustrating
the fact that the path to release is through knowledge.
Maitri Upanishad
This is a comparatively later Upanishad as it has
references to the Trinity of Hindu Gods (Shiva, Vishnu and Brahma) which is a
later development, and plus references to the world being illusory in character
reflects Buddhist influence.
Subala Upanishad
Belonging to the Yajur-Veda, this Upanishad puts
down a dialogue between the sage Subala and Brahma the creator of the Hindu
Trinity of Gods. It discusses the universe and the absolute.
Jabala Upanishad
Belonging to the Athrava-Veda this Upanishad
addresses some questions pertaining to renunciation.
Paingala Upanishad
The Paingala is again a dialog, this between
Yajnavalkya, the sage mentioned the Brhad-aranyaka's muni khanda and Paingala, a
student of his. It discusses meditation and its effects.
Kaivalya Upanishad
This Upanishad delves into the state of kaivalya
or being alone.
Vajrasucika Upanishad
Belonging to the Sama-Veda the Vajrasucika
reflects on the nature of the supreme being.
The core of the teachings of the Upanishads is summed up in three words: tat
tvam as… you are that.

Vedas

 
The oldest literature of Indian thought is the Veda, a collection of
religious and philisophical poems and hymns composed over several generations
beginning as early as 3000 BC. The Veda was composed in Sanskrit, the
intellectual language of both ancient and classical Indian civilizations. Four
collections were made, so it is said that there are four Vedas. The four as a
group came to be viewed as sacred in Hinduism.
Some Vedic hymns and poems address philosophic themes, such as the henotheism
that is key to much Hindu theology. Henotheism is the idea that one God takes
many different forms, and that although individuals may worship several
different gods and goddesses, they really revere but one Supreme Being.
There are four Vedas:


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The Rig-Veda Its traditional date goes back to 3000 BC, something which the German scholar Max Mueller accepted. As a body of writing, the Rig-Veda (the wisdom of verses) is nothing short of remarkable. It contains 1028 hymns (10,589 verses which are divided into ten mandalas or book-sections) dedicated to thirty-three different gods. The most often addressed gods were nature gods like Indra (rain god; king of heavens), Agni (fire god), Rudra (storm god; the 'howler'), Soma (the draught of immortality, an alcoholic brew). The Sama-Veda The Sama-Veda or the wisdom of chants is basically a collection of samans or chants, derived from the eighth and ninth books of the Rig-Veda. These were meant for the priests who officiated at the rituals of the soma ceremonies. There are painstaking instructions in Sama-Veda about how particular hymns must be sung; to put great emphasis upon sounds of the words of the mantras and the effect they could have on the environment and the person who pronounced them. The Yajur-Veda The Yajur-Veda or the wisdom of sacrifices lays down various sacred invocations (yajurs) which were chanted by a particular sect of priests called adhvaryu. They performed the sacrificial rites. The Veda also outlines various chants which should be sung to pray and pay respects to the various instruments which are involved in the sacrifice. The Atharva-Veda The Atharva-Veda (the wisdom of the Atharvans) is called so because the families of the atharvan sect of the Brahmins have traditionally been credited with the composition of the Vedas. It is a compilation of hymns but lacks the awesome grandeur which makes the Rig-Veda such a breathtaking spiritual experience.

 It is not easy to define Hinduism, for it is more than a religion in the
Western sense, as our Ancient History Guide sees it. Also known to practitioners
as Sanatana Dharma, which means everlasting or eternal religion/truth/rule,
Hinduism can best be defined as a way of life based on the teachings of ancient
sages and scriptures like the Vedas and the Upanishads. The word dharma connotes
"that which supports the universe" and effectively means any path of spiritual
discipline which leads to God.
Hindu Dharma, as one scholar analogizes, can be compared to a fruit tree,
with its roots representing the Vedas and the Upanishads, the thick trunk
symbolizing the spiritual experiences of numerous sages and saints, its branches
representing various theological traditions, and the fruit itself, in different
shapes and sizes, symbolizing various sects and subsects. However, the concept
of Hinduism defies a definite definition because of its uniqueness.

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Hinduism does not have any one founder, and any one core doctrine to which controversies can be referred to for resolution. There is also no point in time when it could be said to have begun. It does not require its adherents to accept any one idea, and thus is cultural, not creedal, with a history contemporaneous with the peoples with which it is associated. It is also marked by an attitude which seems to accommodate religious and cultural perspectives other than one's own, and so is characterized by a rich variety of ideas and practices resulting in what appears as a multiplicity of religions under one term 'Hinduism'. Hinduism is perhaps the only religious tradition that is so diverse in its theoretical premises and practical expressions that it is like a compilation of religions. According to philosopher Jeaneane Fowler, Hinduism can never be neatly slotted into any particular belief system — monism, theism, monotheism, polytheism, pantheism, panentheism — for all these systems are reflected in its many facets. According to historians, the origin of Hinduism dates back to 5000 or more years. The word "Hindu" is derived from the name of river Indus, which flows through northern India. In ancient times the river was called the 'Sindhu', but the Persians who migrated to India called the river 'Hindu', the land 'Hindustan' and its inhabitants 'Hindus'. Thus the religion followed by the Hindus came to be known as 'Hinduism'. It is generally believed that the basic tenets of Hinduism was brought to India by the Aryans who settled along the banks of the Indus river about 2000 BC. According to one scholar, the evolution of Hinduism may be divided into three periods: the ancient (6500 BCE-1000 AD), the medieval (1000-1800 AD), and the modern (1800 AD to present). Hinduism is commonly thought to be the oldest religion in the history of human civilization. Hinduism lacks any unified system of beliefs and ideas. It is a phenomenon and represents a broad spectrum of beliefs and practices which on one hand are akin to paganism, pantheism and the like, and on the other very profound, abstract, metaphysical speculations.  ince religion and culture are nearly interchangeable terms in Hinduism, emotive expressions like 'bhakti' (devotion) or 'dharma' (what is right) and 'yoga' (discipline) are used to depict essential aspects of the religion. Hinduism believes in idol worship, casteism, reincarnation, 'karma', 'dharma' and 'moksha'. Some moral ideals in Hinduism include non-violence, truthfulness, friendship, compassion, fortitude, self-control, purity and generosity. Two types of sacred writings constitute the Hindu scriptures: heard (sruti) and memorized (smriti). Sruti literature refers to the habit of ancient Hindu saints who led a solitary life in the woods, where they developed a consciousness that enabled them to 'hear' or cognize the truths of the universe. Sruti literature are of two parts: the Vedas and Upanishads. There are four Vedas: The Rig Veda -"Royal Knowledge" The Sama Veda - "Knowledge of Chants" The Yajur Veda - "Knowledge of Sacrificial Rituals" The Atharva Veda - "Knowledge of Incarnations" There are 108 extant Upanishads, of which 10 are most important: Isa, Kena, Katha, Prashna, Mundaka, Mandukya, Taitiriya, Aitareya, Chandogya, Brihadaranyaka. Smriti Literature refers to 'memorized' or 'remembered' poetry and epics. They are more popular with Hindus, because they are easy to understand, explains universal truths through symbolism and mythology, and contain some of the most beautiful and exciting stories in the history of religion world literature. The three most important of Smriti literature are: The Bhagavad Gita - The most well known of the Hindu scriptures, called the "Song of the Adorable One", written about the 2nd century BC and forms the sixth part of Mahabharata. It contains some of the most brilliant theological lessons about the nature of God and of life ever written.   The Mahabharata - The world's longest epic poem written about 9th century BC, and deals with the power struggle between the Pandava and the Kaurava families, with an intertwining of numerous episodes that make up life.   The Ramayana - The most popular of Hindu epics, composed by Valmiki around 4th or 2nd centuries BC with later additions up to about 300 CE. It depicts the story of the royal couple of Ayodha - Ram and Sita and a host of other characters and their exploits.

Personal God

In general Hinduism considers God not just as the Supreme All-powerful
Gigantic One, Who commands the humanity to tread the way He/She/It says, but
also a personal God Whom the individual can worship out of love and not
necessarily out of fear ! The fear brings one only upto certain point and beyond
that it repels, but love takes through to the point. Devotion or bhakti
as often referred to is a very key concept in Hinduism, even for the
philosophically inclined ones. While the shashtras - be it vedas, Agamas,
purANas - describe the Glory of God, one finds abundance of stotras that praise
the God in love.

God is Formless or with Form ?

For Hindus God, as is, is beyond any attributes of form, color, shapes ...
That is, God does not have any specific form or name. In this state God is
referred to as nirguNa brahman (attributeless god). However God takes
forms as perceived by humans and this perceived form is called saguNa
brahman (god with (good) attributes). These forms could range from calm to
fierce to yogic (1). Each form has its significance. For example when one is
depressed and sees the form of God Strong and Powerful, the seeker feels the
moral boost that God would definitely be the support for the right thing.
Similarly when in an auspicious ceremony would like the God to be the calm
provider of boons. In a spiritually elevated state, the choice would be the
yogic form of God. The forms provide a basis for the
Hindu worshipper to easily pursue the otherwise incomprehensible
Supreme. So Hinduism supports both form as well as formless worship of
the God. Whether one worships in saguNa or nirguNa way, it is ultimately the
same God.

Let us hail the God, Who does not have a name or a
form or anything like that, by singing thousands of Its names!

Is there an evil force against God ?

God is the Almighty and Supreme. So how can there be anything good or bad
against It ? If the good things are the creation of God and bad things of some
other evil force, will the gravitational force of the earth be attributed to God
or the other force, as it is vital good element for us to live at the same time
kills somebody who falls down from a high-rise building! In the system made by
God, normally one gets to enjoy the good or bad things based on what have been
their inclinations and the actions they made because of that. (This is called
karma). There is no evil (satan type) against God. In fact atharva
veda puts it very clearly,

"na dvitIyo na tR^itIyashchaturtho nApyuchyate
na pa.nchamo na ShaShThaH saptamo nApyuchyate
nAShTamo na navamo dashamo
nApyuchyate
ya etaM devamekavR^itaM veda"
There is none second to It, neither third not even fourth.
There is none
fifth to It, neither sixth not even seventh.
There is none eighth to It,
neither ninth not even tenth.
It is the only Supreme. This is to be known.

The concept of good and bad things is at a lower level and that too in a
different way than strictly good and evil. The divines called devas are
the protectors and the essentials who support the worlds. For example, air, sun,
moon, water, fire etc. Those who disrupt the life supporting mechanism are the
daemons called asuras. The conflicts between the two often arise and
the Hindu epics talk in detail about them. However it should be kept in mind
that as specified in purANas all the devAs are not the perfect beings and the
asuras the worthless evils.

Is God in some heaven beyond ?

God is not just something that stays in a far off heaven, who would be met
with after death, if one gets to heaven etc. God is omnipresent. It is right in
front of us. Oh, It is right inside us too. Well, It is in each and every minute
of the minute particle present/void anywhere! Does It stay in a world beyond ?
Of course It does there too. (Very renowned gAyatri mantra hails the Supreme to
be the earth, the world around and the skies beyond). One need not wait for the
whole lifetime to get to meet God. The important concept in Hinduism is that God
can be realized right here in this world and the God is not just Magnificent
Almighty, but is also a sweet lovely One, with whom you can have a relationship
- devotee, spouse, sibling, child, parent... God is not just in some heavens, It
is right in us. It is both transcendental as well as intermixed in everything.
Those who realize Its presence reap the grand reward.

Those who say He resides up in the sky, say so;

Those who say the Lord of divines residing down in the world beneath, say
so.
I would say, the Lord of wisdom, Who got His throat brightly adorned
with the stain of poison, is residing in my heart ! (2)

Is God a He ?

Hinduism says, God is not just a He. It is beyond the created contours of
gender. For this reason the scriptures very often use the term "It" to refer to
God apart from using He and She. Especially when it comes to the Supreme in the
natural state (Formless, Attributeless), they prefer It to He or She. The form
of Lord ardhanArIshvara(3) clearly conveys that God is masculine,
feminine and neuter. When the God is called the Lord of all creatures, It is the
God irrespective of the gender, animal race, or whatever other differentiation
one could think of.

God is understood not only postulated

The beauty of Hinduism is that the concept of God is tried to be understood,
experienced. There are purANas that elaborately tell through the voice
of the divines the glory of God. These are one part. On the other hand the
scriptures like upaniShads analyze through questioning and reasoning
the concept of God. These two types go very much hand in hand. Neither the
divine glory limited to the reaches of the human mind with the purANa like
scriptures telling the things beyond the normal human reach. At the same time
they do not command a blind following of some super-human texts, but also very
much permit analysis. The presence of a range of philosophies in Hindu system is
the testimony of this. There are texts like yogasutras that cover the
scope from reasoning to divine glory too. So the total and complete spectrum of
human verification to super-human wisdom is richly available for the smooth
progress of the follower in Hinduism. No need to be blind-folded, explore your
way to the Supreme !!

Those who did not get the deeper sense out, keep
lecturing out the book-confined knowledge.

Om written in Sanskrit is "Aum" It has many meanings like the sound the universe made when it came into was created. Some people take this literally and some metaphorically.

Also, the phonetics of the sound Aum starts in the bottom of the vocal cavity, then to the glottis, then to the mouth cavity and ultimately disappear into the silent void. This process symbolizes the creation, the maintainence, the destruction of all things and the return to where they came.

As a Mantra repeating the word "om" is a great way to slow down the breathing,  calms the nervous system and gives the glands and organs of the body a vibrational massage.

AAaauuuuummmmm....

There are lots of facts and details that can be added to the essence of this word - OM. The whole world and the creation is in a way hidden in this word. To me, Om is power, knowledge, energy, meditation, God, creation, fragrance, in a way; it is a welcome to God the almighty. The mantra Om has been handed down to us by the Himalayan sages. It is the most important mantra of yoga. Traditionally,every thing manifested comes from the primordial vibration which is symbolized by Om. All the material objects and the living beings including each of us, all spiritual teachings , including yoga, all languages, including Sanskrit, including the Vedas everything is represented by the vibration of the word Om.

  Om as a sound symbolizes the fact that all the material objects , all the phenomena and all the patterns both microcosmic and macrocosmic levels are states of energy vibrations. Om is a mantra, or vibration, that is traditionally chanted at the beginning and end of yoga sessions. It is said to be the sound of the universe. What does that mean?

Somehow, the ancient yogis knew what scientists today are telling us-that the entire universe is moving. Nothing is ever solid or still. Everything that exists pulsates, creating a rhythmic vibration that the ancient yogis acknowledged with the sound of Om. We may not always be aware of this sound in our daily lives, but we can hear it in the rustling of the autumn leaves, the waves on the shore, the inside of a seashell.

Chanting Om allows us to recognize our experience as a reflection of how the whole universe moves-the setting sun, the rising moon, the ebb and flow of the tides, the beating of our hearts. As we chant Om, it takes us for a ride on this universal movement, through our breath, our awareness, and our physical energy, and we begin to sense a bigger connection that is both uplifting and soothing.

By sound and form, AUM symbolizes the infinite Brahman (ultimate reality) and the entire universe.

A stands for Creation

U stands for Preservation

M stands for Destruction or dissolution

This is representative of the Trinity of God in Hindu dharma (Brahma, Vishnu and Shiva).The three portions of AUM relate to the states of waking, dream and deep sleep and the three gunas (rajas, satva, tamas).The three letters also indicates three planes of existence, heaven (swarga), earth (martya) and netherworld (patala).All the words produced by the human vocal organ can be represented by AUM. A is produced by the throat, U & M by the lips. In the Vedas, AUM is the sound of the Sun, the sound of Light. It is the sound of assent (affirmation) and ascent (it has an upwards movement and uplifts the soul, as the sound of the divine eagle.

There can be no concluding sentence to the notion of Om. Though it consists of two letters but still the word has a huge meaning behind it. It describes the world and the creation and beyond . It is a beautiful word by itself. It is the symbol of the Absolute. Om is the symbol of the essence of Hinduism. It means the oneness with the Supreme and the merging of the physical being with the spiritual. It is the sound form of the atma

Bhagavad Gita helps us in striking a balance – it shows us how to create wealth, enjoy it and not to drown in it.

To create wealth the brain has to be challenged continuously and we have to put to use it in family, society, market and in business deals. Family, community and business are all realities and when faced with these realities many begin to tremble. Qualifications and abilities melt and many resign to a quiet life in the corner of a large government building or in a private sector company. Some at this juncture take to spirituality – for them everything is Maya – leave children and wife and head towards the Himalayas to seek God. In Bhagavad Gita, Arjuna when faced with the realities of life wanted to take refuge in meditation and spirituality. Krishna scoffed at that Arjuna who could not face reality.

Real spirituality is the one which is practiced in society and not in caves. Look at the profile of the successful entrepreneurs in independent India, majority of them faced the reality and addressed the challenges boldly. They did not take refuge in caves or in fate.

Spirituality today is spending time in satsangs, visiting temples, donating money in the hope that the Lord will automatically make one a multibillionaire. This spirituality has no meaning at all and it is the product of ignorance. Did Krishna fight for Arjuna? No, but by sitting in the chariot, God or Brahman or Spirit was stating that it lives in the heart of every single individual. But we have to bring it out when we interact with the society, and realize the potentiality hidden in us. In Sanatana Dharma, God does not sit in the heaven instead Brahman exist in each one of us. There is no point in meditating and chanting mantras, if we cannot realize our potentiality and bring it into action. Arjuna was finally ready for action when he realized the Krishna in him.

When you are ready for action by realizing the Krishna or Brahman in you, wealth and success automatically follows. When the spiritual strength hidden inside is realized, one automatically overcomes the physical and intellectual strength that may be lacking. It is this spiritual strength that helped Gandhiji to overpower the British Empire.

Most of us does not like to work. Many are forced to work and do it halfheartedly. Learn to enjoy what you are doing, whether it is cleaning the table or writing a program or playing. When you enjoy doing something, you will automatically excel in it. Quite often instead of enjoying the work, we worry more about what we will get from it. Instead of concentrating on the cleaning of the table, the waiter is more bothered about the tip the guest will offer, the programmer is thinking about increment and player is thinking about endorsement. Net result is that we do the job badly, we don’t enjoy the work or the moment and ultimately all the monetary dreams are shattered.

The Bhagavad Gita says

  

Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results). (2.49)

Our selfishness is always thinking about the end product and to create wealth without hard work. Put heart and soul in whatever you do because it is more worthwhile than chanting mantras. When you work wholeheartedly, you are indulging in creation and it touches the spirit in you and you experience spirituality. Wealth, success and fame will automatically follow.

But what if I fail? This is lack of self confidence. This comes out of unnecessarily thinking about the fruits of your work. Rarely does one achieve success in first attempt. Each failure teaches us several lessons. Each failure takes us close to success. Every work creates a result, so work without getting attached to results.

Bhagavad Gita says

A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkaama) Karma-yoga. (2.50)

When we succeed we are happy, when we fail we are unhappy. But what was our state of mind when we were working. Gita is more interested in the state of mind when you were working. Krishna asks Arjuna to enjoy the moment and do the work efficiently. Arjuna should think about the first arrow that he will aim at Bhishma not about the last arrow striking Bhishma. Each arrow send by Arjuna will find an answer from Bhishma, Arjuna has to answer all these arrows before reaching the final arrow. Similarly, each moment you have to stand up to challenges, take risks and by enjoying each moment, you slowly move towards the victory podium. Finally, when you reach the victory podium you will only have a smile left because you already tasted bliss.

While doing a work be rooted in yourself. Bhagavad Gita calls such a person ‘Sthiraprajna’ – a person of steady wisdom and self knowledge and who cannot be shaken. To create wealth and to enjoy it, you need to be a ‘Shiraprajna’ and then you will realize that your very nature is happiness.

Pick up the Bhagavad Gita and read it and it will answer your problems and create wonderful ideas and thoughts in you.

One should not destroy the trees. (Rig Veda Samhita vi-48-17)

Plants are mothers and Goddesses. (Rig Veda Samhita x-97-4)

Trees are homes and mansions. (Rig Veda Samhita x-97-5)

Sacred grass has to be protected from man's exploitation (Rig Veda Samhita vii-75-8)

Plants and waters are treasures for generations. (Rig Veda Samhita vii-70-4)

• Earth, atmosphere, sky, sun, moon, stars, waters, plants, trees, moving creatures, swimming creatures, creeping creatures all are hailed and offered oblations. (Taittiriya Samhita i-8-13)

         One should protect the habitation. (Rig Veda Samhita vi-71-3)

      
         Waters as friends of man give full protection to his progenies. (Rig Veda Samhita vi-50-7)

         One shall take care of quadrupeds. (Taittiriya Samhita iv-4-10)

         One shall be auspicious to animals. (Taittiriya Samhita ii-3-14)

         One shall not find fault with animals. (Chandogya Upanishad ii-18-2)

         Waters represent splendor. (Atharva Veda Samhita iii-13-5)

         Waters bear off all defilements and cleans people. (Vajasaneya Samhita iv-2)

         Whoever injures the essence of food, kine or steeds is a robber who sinks both himself and his   

         offspring into destruction. (Rig Veda Samhita vii-104-10)

         Offerings are dedicated to waters of wells, pools, clefts, holes, lakes, morasses, ponds, tanks,
         marshes, rains, rime, streams, rivers and ocean. (Taittiriya Samhita vii-4-13)

         There was only water in the beginning. (Brihadaranyaka Upanishad v-5-1)

         Waters and herbs should have no poison. (Rig Veda Samhita vi-39-5)

         Waters are to be freed from defilement. (Atharva Veda Samhita x-5-24)

         Waters cleanse humanity from the evil of pollution committed by it. (Atharva Veda Samhita xii-

          2-40)

          Waters are healing and they strengthen one to see great joy. (Taittiriya Samhita vii-4-19)

‘No religion, perhaps, lays as much emphasis on environmental ethics as does Hinduism. It believes in ecological responsibility and says like Native Americans that the Earth is our mother. It champions protection of animals, which it considers also have souls, and promotes vegetarianism. It has a strong tradition of non-violence or ahimsa. It believes that God is present in all nature, in all creatures, and in every human being regardless of their faith or lack of it.’ Dr. David Frawley

The world is changing for the good now, he says. Joining the increasing numbers who are making predictions about 2012 A.D. he says from the December of that year, the world will move into a golden age, marking the beginning of Satya Yuga.

This is not a smooth process though. There will be natural calamities, financial problems, wars and global warming. This is also the time when Mayans end their calendar.

‘But our old ways of thinking, including our biology will change as the Sun, Earth and Pleides line up in space. This will cause an increase in discharge of photons from the sun which is bound to cause changes in our brain pattern,’ he says. (expressbuzz)

The ten incarnations or ‘Dasa Avatara’ of Lord Vishnu is an extraordinary recording of the evolution of human life and advance in human civilization. In Hindu religion, the three main deities are Lord Brahma, Vishu and Shiva. Brahma creates, Vishnu protects and Shiva destroys - three faces of Mother Nature. Lord Vishnu descends on Earth to uphold dharma and to cleanse the Earth of evil. So far, Lord Vishnu has appeared nine times on Earth and the tenth, kalki, is expected.  

After complete annihilation, Lord Vishnu alone floats on a pipal life - perhaps the last remaining life form. Thousands of years after the complete annihilation, life will begin again in water.

Many people find it difficult to understand Hinduism because of the numerous deities, scriptures and schools of thought. The difficulty is primarily due to the popular concept of God – that there is a God sitting somewhere up in the heavens and controlling the happenings on earth. In fact majority of Hindus too believe in a ‘God sitting above’ but the sole difference that a Hindu can choose a personal God or Gods from the numerous deities in the Hindu pantheon who are all the representative of the Supreme Being – Brahman.    

• There is only one Supreme Truth called by different names. It is present in all animate and inanimate. All birth and death are the result of this Supreme Truth. We are born into this state of Supreme Bliss.
• But soon this Supreme Bliss is replaced by various schools of thoughts primarily due to society, family and education. Every Hindu begins by praying to a personal god or gods or goddess or goddesses. There is a goddess for learning, there is a god of wealth etc etc. Each individual’s personal god is a symbol of his/her highest ideals.

• The next level begins with contemplation. Some people reach at this level by questioning the very existence of God. Others by trying to find answers to questions like Who am I?

• There are few souls who will get into the next level. They realize that there is only Brahman – I and Body will drop.

• The next level is the return to the first level of Supreme Bliss.

Please note that graphs and thoughts are a reflection of what I have learned so far. The graphs contains more information if you can contemplate.