SECRET OF VEDIC SYMBOLS AND TRADITIONS

A.THE SIGNIFICANCE OF THE SHIVA LINGAM:

One thing a person may be questioning is why Lord  Shiva is so often represented as a lingam. Linga basically means a sign or symbol. So the lingam is essentially a symbol of the shapeless universal consciousness of Lord Shiva. “Shiva” also means that in which the creation lies dormant after the annihilation. So, one explanation is that the lingam is a representative of the dormant universal consciousness in which all created things rest after the cosmic annihilation. It also represents the pradhana, the potential but unmanifest ingredients of the material world. Another explanation is that Shiva means auspicious. So the linga is the shapeless symbol for the great god of auspiciousness. It is intended to bring the shapeless unknown into our attention.

            The yoni upon which the lingam often sits represents the manifest universal energy. From the unmanifest comes the manifest energy, through which all other things are created. The yoni, which is a symbol of Shakti, combined with the lingam, is a symbol of the eternal union of the paternal and maternal principles, or the positive and negative, or the static and dynamic energies of the Absolute Reality. It is the communion of the eternal consciousness and dynamic power of the Shakti, the source of all actions and changes. It is also the symbol for the creation of the universe through the combination of the active energy of Lord Shiva and his Shakti. This is how Lord Shiva and Durga are considered the parents of the universe. The symbolism of the lingam and yoni also represents the base of the spine, meaning the Muladhara chakra, upon which the kundalini is resting, waiting for awakening.

            There are a few versions according to the Puranas of why Shiva is worshiped as a lingam and how this happened, of which I will relate one. There was a great sacrificial ceremony that was going to take place many hundreds of years ago. The great sage Narada Muni was invited to it and asked who would receive the effects of the sacrifice. No one could answer, so the sages who were present asked him who should receive it. Narada said that Sri Vishnu, Brahma and Shiva were all eligible, but they would have to find out which one had the most patience and purity to be the receiver of the sacrifice. So he chose the great sage Brighu to learn the answer.

            Brighu had many mystic powers and was able to travel to the domain of the demigods. So first he went to see Lord Brahma, but Brahma was preoccupied and did not notice Brighu’s presence. Feeling insulted, Brighu cursed Brahma, “You are so proud of your power of creation, you did not notice my arrival. For this you shall have no temples on earth.” Thus, there are very few temples of Brahma on earth. Next, Brighu went to see Shiva in Kailash, but Shiva also did not notice Brighu’s arrival. Brighu, again feeling offended, cursed Shiva to be worshiped only as a lingam on earth. This is the reason why Lord Shiva is primarily represented and worshiped as a lingam on this planet.

            Then, to continue the story, Brighu went to see Lord Vishnu, who also did not recognize Brighu’s presence. Brighu was so angered that he went forward and kicked Vishnu’s chest. Lord Vishnu apologized if He had hurt Brighu’s foot and began praising Brighu. Brighu immediately felt pleased and could understand that Vishnu was actually the most qualified to receive the offerings from the sacrifice. However, Lakshmidevi, the goddess of fortune and Lord Vishnu’s wife, was very displeased by Brighu’s action and, therefore, does not bestow much mercy on the brahmanas who, as a result, are often without much money.

            To explain the shape of the lingam, a Baana linga is egg-shaped and is meant to show that Ishvara has neither beginning nor end. The Lingobhavamurti form of the linga is said to be the prime manifestation of the formless, which Shiva is said to have manifested exactly at midnight on Shivaratri. This is why everyone stays up until midnight and then worships that form during the Shivaratri festival. A representation of the Lingobhavamurti can often be found in a niche on the outside wall of the sanctum in any important Shiva temple.

            The lingas in the temples are often formed in three parts. The lowest part is the base square called the Brahmabhaga or Brahma-pitha, which represents the creator Brahma. The next part in the middle is the octagonal Vishnubhaga or Vishnu-pitha, which signifies Lord Vishnu the sustainer. Both of these parts form the pedestal. The top cylindrical portion is the Rudrabhaga or Shiva-pitha, which is also called the Pujabhaga since this is the worshipable part. The top portion is also meant to symbolize the projecting flame of fire. This flame also represents the destructive aspects as well as the preserving power of God.

            There are twelve important Jyotirlinga (self-manifested linga) temples scattered across India. They are found at Kedarnatha, Kashi Visvanatha, Somnatha, Baijnath, Ramesvare, Ghrisnesvar, Bhimasankar, Mahakala, Mallikarjuna, Amalesvar, Nagesvar, and Tryambakesvar. The five Pancha Bhuta lingas in India are located at Kalahastisvar, Jambukesvar, Arunachalesvar, Ekambesvara at Kanchipuram, and Nataraja at Chidambaram. The temple of Lord Mahalinga at Tiruvidaimarudur (Madhyarjuna) is also a great temple in South India.

            The reason Lord Shiva is often worshiped by pouring Ganges water over the lingam is that it represents the Ganges descending from heaven on to Shiva’s head. The legend is that when the Ganges first began to flow to the earthly planet from the heavenly region, the force of it would have destroyed the earth. To prevent this, Lord Shiva agreed to let the river first fall on his head before it formed into a river. It is also explained that when worshipers pour milk or Ganga water on the linga, it represents the pouring of ghee on the sacred fire in the fire ceremony, or yajna. This is the symbolic offering of ourselves to God.

            One story in connection with the Shiva linga is found in the Linga Purana. It describes that once Lord Brahma, the god of creation, and Lord Vishnu, the God of protection, engaged in an argument on who was greater. When those two great gods were fighting between themselves, Lord Shiva appeared as a huge pillar of fire that spread across the universe. He told Brahma and Vishnu that whoever finds the head or foot of his form of flame would be considered greater. Then Brahma took the form of a swan and set out to reach the top of the flame. Vishnu took the form of a boar to seek out the foot of the fire. But in spite of their efforts, they could not succeed in finding the limits. They realized their mistake and the peerless greatness of Lord Shiva. This shows how Shiva cannot be approached through ego, but responds with love to those who surrender to him. In this pastime, Lord Shiva appeared in the form of the fiery lingam for their benefit. So they were considered blessed with additional insight for worshiping that oldest form of him. This form of Shiva who appeared from the flame is called Lingodbhava. This story is found in the Shiva Purana and other texts.

            This further helps to show how the lingam is not formless nor really a form, but a symbol for the divinity of Lord Shiva. In Sanskrit, linga also means “mark”. It is a mark or symbol of Lord Shiva in the same way that large puddles of water is an indication of heavy rains. It is an inference for something else, like the form of that which is formless and omnipotent.

Mercury Shiva lingas are known to be especially potent. Mercury is known as parad or para in Hindi. It is also known as Shivadhatu, literally Shiva's metal. In reality, it refers to Shiva's semen. Mercury has been equated with this, and is especially revered. Shiva lingas made from a variety of stones are held in great reverence. However, religious writers have equated a Shiva linga made of mercury with Shiva. It is said to possess divine qualities. Whenever a deity is made ceremoniously with a combination of mercury, it is said to be very effective. It is believed that whoever offers prayers to the mercury Shiva linga will be blessed and considered as having offered prayers to all Shiva lingas in the universe.

These blessings are equivalent to those from hundreds of Ashwamedha yajnas. Even the blessings gained from giving millions of cows in charity cannot equal this. Giving gold in charity also does not qualify one for as many blessings. It is said that in homes where prayers are offered regularly to the mercury Shiva linga, all kinds of comforts are available. Success reigns there as Shiva resides in these homes. In such places, vaastu shortcomings will be overlooked. Offering prayers every Monday to the mercury Shiva linga can also ward off tantric spells.

In the Shiva Purana, Shiva has said: “Whatever blessings are showered upon you on making offerings to millions of different Shiva lingas, these can be multiplied manifold when you personally offer prayers to the mercury Shiva linga. By a mere touch of the mercury Shiva linga one can achieve salvation.”

B.THE MEANING OF OM

Om is the Akshara, or imperishable syllable. Om is the Universe, and this is the exposition of Om. The past, the present and the future, all that was, all that is, all that will be, is Om. Likewise, all else that may exist beyond the bounds of time, that too is Om. -- Mandukya Upanishud

Om is the sacred sound of Brahman. Of all the Vedic verses (Mantras) the most powerful and significant one is the single-syllable incantation called Pranava. The Pranava or OM is the universally accepted symbol of Hinduism, Vedic culture. Literally the word Pranava means "That by which God is effectively praised." It also means, "That which is ever new."

Pranava or Om has been extolled highly in the Vedas, the Upanishads and the Bhagavad-gita as also in other scriptures. It is believed one's own beastly nature may be conquered by repeatedly chanting OM.

The Yajur-Veda exhorts us to try to realize Brahman through repeating and remembering OM. The Kathopanishad declares that Om is Parabrahman (the Absolute Self) Itself. The Mandukyopanishud advises the spiritual aspirants to meditate on the unity of the Atman (the self) with Brahman (God) using OM for Japa (repeated chanting). Shri Krishna states in the Geeta that He is OM among words and that all religious rites are started with the chanting of OM. Not only that, if anyone succeeds in chanting OM at the time of his death, simultaneously thinking of God, he will attain the highest Truth. The Yoga Sutras of Patanjali declare that Pranava is the symbol of God and that one can attain Samadhi by its repetition, and meditation on Him.

The symbol Om is used for invocation, benediction, ritual worship, festivals, and religious ceremonies. It represents five separate sounds: 'A' 'U' 'M' plus the nasalization and resonance of the sound. It is said that within the 'AUM', Vishnu is 'A’, Brahma is 'U' and Shiva is 'M'; bindu (dot) is the trinity in unity while the nada (crescent) symbolizes transcendence. In the Upanishads, however, AUM is the symbol of the nirguna (formless) Brahman, without attributes, beyond human consciousness and duality (pranava).

Also, AUM is expressed as consisting of three independent letters A, U, and M, each of which has its own meaning and significance. The letter 'A' represents the beginning (Adimatwa), 'U' represents progress (Utkarsha) and 'M' represents limit or dissolution (Miti). Hence the word AUM represents that Power responsible for creation, development and dissolution of this Universe, namely God Himself. The first manifesting word of God is Om.

Om (aum) became the sacred word hum of the Tibetans, amin of the Moslems, and amen of the Egyptians, Greeks, Romans, and Christians. Amen in Hebrew means - sure, faithful. The biblical passage, John 1:1, "In the beginning was the Word, and the Word was with God, and the Word was God."  The New Testament declares that in the beginning God was the Word. According to the Bible, then, this means the pure sound vibration, or Shabda Brahman, from which all things manifest, including the eternal spiritual knowledge.

As a translator and scholar of Bagavad Gita, Barbara S. Miller notes, "According to the ancient Indian traditions preserved in the Upanishads, all speech and thought are derived from the one self-existent sound - Om. It expresses the ultimate reality." Also,

C.WHAT THE SWASTIKA REPRESENTS:

The Swastika is a symbol of auspiciousness (Swasti - auspiciousness). Literally, Swastika means 'of good fortune' - 'su' means 'well' and 'asti' means 'being'. It has been used as a symbol of the Sun or of Vishnu. It is a solar symbol, spreading out in all four directions. It symbolizes the cosmos and the progress of the Sun through space. It derives its auspiciousness from the four-fold principles of divinity. Brahma is said to be four-faced. It also represents the world-wheel, the eternally changing world, round a fixed and unchanging center, God.

Religious texts explain that the eight arms of the Swastika are symbolic of the earth, fire, water, air, sky, mind, emotions, and feelings. The four main arms point in four directions. They represent the four eras – Satya-yuga, Treta-yuga, Dwapara-yuga and Kali-yuga. They also represent the four varnas - Brahmins, Kshatriyas, Vaishyas, and Shudras. They represent the four ashrams of life too - Brahmacharya, Grihasta, Vanaprastha, and Sannyasa. The four arms are also symbolic of the four basic aims of human pursuit - dharma (righteousness), artha (prosperity), kama (passion) and moksha (salvation). They are also symbolic of the four faces and four hands of Brahma and of the four Vedas - Rig-Veda, Yajur-Veda, Sama-Veda, and Atharva-Veda. They are also symbolic of the four constellations - Pushya (8th), Chitra (14th), Shravan (22nd) and Revti (27th).

Since ancient times Hindus use this symbol on auspicious occasions like marriage, Lakshmi-puja, etc. Swastika marks depicted on doors or walls of buildings are believed to protect them from the wrath of evil spirits or furies of nature. Hindus worship Swastika as symbol of Ganesha. In Hindu astronomy the auspicious form of the Swastika represents the celestial change of the Sun to the tropic of Capricorn.

There are two kinds of Swastika symbols mentioned in the ancient scriptures. The right-handed Swastika is associated with the Sun, and hence emblem of the world-wheel indicating cosmic possession and evolution thereof, around a fixed center. The left-handed Swastika, which moves anti-clockwise, represents the Sun during the autumn and winter, and is regarded as inauspicious. According to some accounts the right-handed Swastika symbolizes Ganesha and stands for auspiciousness whereas left-handed one personifies goddess Kali and stands for night and destruction.

In all social ceremonies the right-handed Swastika is used and has become an object of great veneration.

The counterclockwise Swastika, though not as common, is used in some tantrika practices. Incidentally, the Swastika, as adopted by the Nazis was also the counterclockwise type. Thus, it brought ruination. As scholars like Prof. Max Muller also pointed out, this design was also favored in some orthodox Christian churches and was popular several hundred years ago in England, and also in varied forms in Denmark, Norway, and Sweden. For example, the related symbol in Sweden had the arms of the counterclockwise Swastika design expanded and connected to each other along a circular contour; which appears like a cross embedded in a circle.

According to Vedic philosophy, the four arms of the Swastika symbolize the four Vedas, four Varnas, four Ashrams, four Lokas or planetary systems, and the four deities - Brahma, Vishnu, Mahesh (Shiva), and Ganesh. Eminent Vedic scholar Pt. Ramchandra Shastri further cites that the design of the Swastika resembles a four-petaled lotus (chaturdala kamal) which symbolizes the abode of Lord Ganapati (Ganesh) and is therefore worshiped in religious ceremonies and also enshrined at the places of worship. Several savants also regard the Swastika as the symbol of the Kaustubh Mani present on the chest of Lord Vishnu.

It was also a useful sign in commercial records in the ancient times and a symbol of fire, electricity, lightening, water, magnet, etc. Yet other researchers have also said that the Swastika, the symbol of auspiciousness and well-being, as designed by the Indian rishis (sages) of the Vedic age, was well received and recognized by the different civilizations across the globe who adopted it in various forms of similar designs. Thus, this symbol, along with other marks of the Vedic Culture, carries the spirit of enlightening thoughts and wisdom, the flow of which brings humankind to a higher level of consciousness.

In the Ganesh Purana it is said that the Swastika is a form of Lord Ganesh. It is necessary that this be made before beginning any auspicious work. It has the power to remove all obstacles. Those who ignore it may fail. It is therefore customary to make all beginnings with the Swastika.

The Swastika is also known as 'Satiya', which is symbolic of the Sudarshan Chakra. People also consider it as a symbol denoting plus (+). That makes it a symbol of prosperity. The four dots around the Swastika are symbolic of the four directions around us.

D.SIGNIFICANCE OF THE CONCH SHELL (SHANKHA):

This is not only a symbol, but an instrument used in worship in the temple. When blown, it is said to produce a sound like the sacred Om,. It is also said that an adept yogi can subliminally hear the sankhanadi (sound of the perfect blowing of a shankha) within himself during the higher stages of meditation in Nadayoga Sadhana. When the conch is blown with controlled breath, the primordial sound of Om (Aum), the vibration of the universe, emanates from it. This eternal sound is said to be the origin of all Vedas. All knowledge enshrined in the Vedas is an elaboration of the omnipresent sublime sound of Om. It was this sound that was chanted by the Lord before manifesting the cosmos. It represents the creation and the Truth behind it. It represents Dharma or righteousness that is one of the four noble goals of human life.

According to Vedic terminology, that which leads to welfare is also called shankha. It is also with the sounding of the conch that the doors of the temple sanctums are opened. Another well-known purpose of blowing the conch is that it produces auspicious sounds, and can ward off negative vibrations or noises that may disturb the ambience or the minds of the devotees.

Even now, in some places, when the village temple begins its worship, the conch is blown, and everyone who can hear it stops for a moment or even pays their mental obeisances to the deity in the temple.

The shankhas that open towards the left hand (vaamavarti), when the narrow end is pointed toward you, are commonly available, but rare are the ones that open towards right side (i.e., facing South) when the pointed end is toward you. This kind of shankha is called dakshinavarti. South is the direction of Kubera, the God of wealth. Tantra Shastra has also given great importance to such types of shells. These shells are very rare and are found only in a very few places. Dakshinavarti shankhas not only bring wealth but also purify the atmosphere. All the negative energies are swept out of the place. Dakshinavarti shankhas are available in white color and with brown lines on them. Their sizes differ, starting from the size of a wheat grain to as large as a coconut. Mostly these shells are available only at Kanya Kumari. A completely white colored shankha is indeed rare.

Dakshinavarti shankha is the symbol of Goddess Lakshmi. Her deities and pictures always depict dakshinavarti shankha in one of Her hands. Dakshinavarti shankha should be kept at the place of worship or, after being wrapped in a white cloth, at any sacred place in the house. It is said to bring good luck and prosperity to the individual and his family. In the Puranas, the gods and goddesses are depicted as holding a shell, whenever they are happy or setting out on a fight against evil forces. Whenever the shell is blown it is said to purify the environment from all evil effects. Blowing of a shankha enhances the positive psychological vibrations, such as courage, hope, determination, willpower, optimism, etc., in the blower as well as those around him/her.

E.SIGNIFICANCE OF THE KALASH OR SACRED POT:

The symbol of the kalash or sacred pot is physically represented by a metal or earthen pitcher or urn. It is generally filled with water during rituals (preferably the water of the holy Ganga, any sacred river or clean, running water). Its top open end holds betel or mango leaves, and a red-yellow sanctified thread (kalawa or mauli) is tied around its neck. This kalash is placed on the pujavedi (worship dais or table) near the deities or pictures of the deity. It is placed facing the North, in the center. This positioning signifies balance; balance that one needs to achieve success in every walk of life. Often it is topped by a coconut or a deepak and kept on the sacred Vedic Swastika symbol or a Vedic Swastika is drawn on it by using wet vermillion, sandal-wood powder and turmeric. The kalash has many symbolic meanings and teachings associated with it as described below.

            During worship or rituals, leaves from some select trees are used as essential accessories, but among them all, the betel leaf (pana) enjoys a place of pride in India. In Hindu weddings, a betel leaf is tucked into the headgears of the bride and the groom. The betel leaf is symbolic of freshness and prosperity. The Skanda Purana says that the betel leaf was obtained by the demigods during the grand ocean-churning. The use of betel leaf in India is mentioned in the great epics, such as the Ramayana and the Mahabharata, as well as in Buddhist and Jain literature.

The kalash, tied with the kalawa, and having betel or mango leaves atop, symbolizes the cosmos. The water inside the kalash represents the primordial waters, elixir of life or the soul filled with love and compassion, abundance, and hospitality. Varuna, the Lord of the oceans and the divine source of water element, is invoked while filling a kalash with water. In some cultures, the kalash is said to represent the body, the leaves the five senses, and water the life-force. Some Vedic scriptures refer it as a symbol of the mother earth and divine consciousness.

The word meaning of the scriptural hymns of the kalash's worship describe the mouth, throat, and base of the kalash as seats of Lord Vishnu, Lord Shiva, and Lord Brahma respectively, whereas the belly represents all goddesses and Divine-mother's power streams. Thus, in this small urn the presence of all the demigods and goddesses is symbolized. This exemplifies that all the gods are essentially one and are emanations of the same Supreme Power.

F.THE COCONUT:

The coconut (Nariyala) on top of the kalash is a symbol of the Godhead - the three eyes symbolic of the eyes of Lord Shiva. In India, for success in an important undertaking, the beginning is done with the breaking of a sanctified coconut. All religious functions and rituals start with the worship of the coconut, along with the kalash, since it is regarded as symbolic of Lord Ganesha, the deity who helps in the successful completion of any undertaking.

Sage Vishwamitra is said to have got the first coconut tree grown on this earth by the power of his tapas, or austerities. Its hard shell inspires one to have tolerance and do hard work for attaining success. The coconut is also broken before a deity in the temple, signifying the soul's breaking out of the shell of the ego. People get strength and improved eyesight by eating its white kernel. The sick and the elderly find its water nourishing and ladies apply its oil for healthy hair. It has glucose, phosphorous, and carbohydrates in good quantity and is also good for diabetes.

Ancient Indian healers used to burn its outer shell to prepare tooth powder, eyebrow creams, and ointments for burns. Every part of the coconut plant is very beneficial to humans. Hence, most Indians consider it a good omen to receive or give coconut fruits as gifts. It is also called shreephal because it denotes prosperity.

G.THE IMPORTANCE OF DEEPAK (THE SACRED OIL OR GHEE LAMP):

Together with the kalash the lighted deepak is also placed on the pujavedi or altar and worshiped. As a physical object, a deepak or lamp is an earthen (or metallic) saucer-like tiny pot filled with ghee (clarified butter) or refined oil with a twisted cotton tape (ball) immersed in it. It is lighted in every Hindu household and temple in India. The cotton tape keeps sucking the ghee to yield a soothing bright light, a flame. In nature, the flame is considered to be the source of heat and light. The heat of the fire and hence the flame is also a good germicide.

The deepak is worshipped as the symbol of the all-pervading Light of all Lights. Some scientific models and theories today also agree that all matter has emanated from the light of consciousness-force. This great Effulgence is worshipped through the medium of the deepak. Meditation on the standing bright yellow flame of a Deepak during tratak yoga improves mental concentration and induces sublime energy of positive currents emanating from this symbol of cosmic consciousness.

A deepak is also used during arati – the devotional worship and prayer sung at a religious celebration or ritual of worship to the temple deities. The deepak (arati flame) is moved around the deity to symbolize the divine aura and also to help the devotees to have a clear look of the deity. This is usually done with four circles to the feet, two to the waist, four to the head, and seven to the whole body. In the end, as the lamp is passed around, the devotees put their palms on the arati flame to receive the arati aura, symbolizing the acceptance of divine light that can open one’s consciousness.

The standing deepak (Samai or Kuttuvilaku) symbolizes the dispelling of ignorance and awakening of the divine light within us. Its soft glow illumines the temple or the shrine room, keeping the atmosphere pure and serene. The lamp is also a symbol for the Vedic festival of Diwali (Deepavali), an Indian festival of lights. One of many interpretations of Diwali is a celebration of the light of knowledge that chases away the darkness of ignorance.

Visualizing the kalash as a symbol of the cosmos and deepak as a symbol of cosmic energy may not be so easy for us. But we should at least assimilate the teachings apparent from them - the soothing coolness (calmness) and uniformity (impartiality) of the kalash, and the radiance, energy (activeness) and steadfast uprightness of the deepak.

H.THE PURPOSE OF YANTRAS:

Yantras are generally geological designs imprinted on a copper or silver plate. These days we also see them in multi-colored inks on paper. Among the sacred symbols manifested by the Vedic Rishis, yantras are predominantly regarded as devices for devotional sadhanas or practices, and as objects to direct our mind and worship. These are used as tools for mental concentration and meditation. Keeping a specific yantra in a particular direction in the home, and worshiping it and concentrating upon it is said to have distinct auspicious effects. A mantra is the generator of specific currents of sublime sound and its perceivable manifestation; a yantra is a monogram - a spectrograph of this sonic energy. In terms of their spiritual effects, yantras are like schematic sketches of the contours or structures of divine energy fields.

            Likewise the images of gods in the temples, yantras are revered and worshiped as symbols of divine powers. The Devi Bhagavat (3|26|21) states - Archabhave Tatha Yantram; meaning - a yantra symbolizes a divine power. Similar meanings are indicated in Naradiya Purana, Gautamiya Tantra, Yogini Tantra, and several other Vedic scriptures.

            Yantras are also referred as the abodes of the divine powers of God, or of the deity that it represents. This is why most of the Vedic yantras are named after different divinities, such as, Ganesa-yantra, Sri-yantra, Gopala-yantra, etc. Each yantra needs to be installed with the use of particular mantras, similar to the temple installation of a deity. Which yantra is placed in which direction and how its worship and devotional sadhana is to be performed - the knowledge of these constitutes a science in itself that has linkage with the Vedic cosmology and sciences of mantra, Tantra, and Vastu.

            A dot (.) in the cryptography of yantra symbolizes absoluteness, completeness. In terms of the manifestation of Nature in the universe, it is a symbol of the nucleus of cosmic energy and hence represents the power-source of all activities and motion. Its spiritual implication is pure knowledge, enlightenment, and ultimate realization. The expansions of a dot in circular forms, in a yantra, symbolize related expressions in varied forms. Combining the dots results in a triangle. Different lengths of the straight lines joining the dots, different angles between them, and the different triangular and other shapes generated thereby together with free dots, circles, straight, curvilinear, convergent, and divergent lines are the basic features/components of the structure of a yantra.

Everything that exists in the cosmos has some size and structure - perceivable or conceptualized - in subliminal, astronomical or intermediate dimensions. Even the invisible subtle entities have 'shapes' which could be 'seen' through mental eyes. The sagacious minds of the Vedic Age had deeper insight to 'see' the invisible or sublime elements of nature and express them in a universal language of symbols. They had thus invented a coding system of symbols, signs and alphabets (including digits) to represent the syllables of the seed mantras associated with the sublime fields of divine powers (devatas), natural tendencies of consciousness, emotional impulses in a being, etc; and the five basic elements (pancha-tatvas), their etheric vibrations and energy fields, and the states and motions of the enormous varieties of sub-atomic, atomic, and molecular structures generated thereby. Specific configurations of these codes were then incorporated in different yantras. Thus, by meditating on the yantras, and using particular mantras to invoke their potencies, would also awake higher powers within the mind and consciousness of the sadhaka, or practitioner, if done properly.

A brief description of some of the popular yantras is given below.

Shri Yantra: Through this yantra one attains the favor of Lakshmi and is never short of money. By reciting Lakshmi prayers to it everyday, one attains all benefits. Though there are many kinds of color variations those who are artistic like to make to the Sri Yantra, the best kind of Sri Yantra on which to meditate are those that are simply composed of the black and white lines, which enunciates the triangles in the yantra the best.

Shri Mahamrityunjay Yantra: This yantra protects one from destructive influences like accidents, crises, sickness, epidemic, and similar life-threatening calamities.

Baglamukhi Yantra: This is to overcome enemies or obstacles and gain favorable verdicts in legal cases.

Bisa Yantra: God helps those who have the Bisa yantra in all endeavors. All difficult things become easy. By praying to it every morning obstacles are overcome and one attains success and honor.

Kuber Yantra: This yantra makes Kuber, the god of wealth, benevolent.

Shri Kanakdhara Yantra: It helps in attaining wealth and dispelling poverty and ensures many blessings.

Shri Mahalakshmi Yantra: With prayers to this yantra one is assured of perpetual prosperity.

Surya Yantra: It promotes good health and well-being, protects one from diseases and promotes intellect.

Panchadashi Yantra: This yantra has the blessings of Lord Shiva and ensures morality, wealth, family happiness, and salvation.

Of all yantras the one that brings results the most quickly is the Shri yantra. With successful prayer and offerings, all the four basic human pursuits are attained, such as dharma - discharge of duty, artha - acquirement of wealth, kama - gratification and moksha - final emancipation. The Vedas say that 33 crore gods and goddesses reside in the Shri yantra. This yantra can also eliminate Vaastu shortcomings. The origin and development of the universe is depicted in this yantra.

The Durga Saptshati says: With worship the primordial power gives happiness, enjoyment, and pleasures of heaven.

There is a story pertaining to the origin of the Shri yantra. Once at Kailash Mansarovar, Adi Shankaracharya underwent great penance and pleased Lord Shiva. When Lord Shiva offered a blessing, Shankaracharya inquired whether universal welfare could be attained. In response, Lord Shiva gave him the Shri yantra, an embodiment of Lakshmi, along with the Shri Sukta mantra.

Shri yantra is the place of worship of goddess Bhagwati Mahatripura Sundari, an embodiment of Brahma. She resides in the circles. Her chariot as well as the subtle form and symbol is there. Any prayer offered to Rajeshwari (a monarch), Kameshwari (one who grants wishes) and Mahatripura Sundari without the Shri yantra brings no results. All gods and goddesses dependent upon Mahatripura Sundari reside in the Shri yantra.

Mahatripura Sundari has been referred to in religious texts with names like Vidya (knowledge), Maha Vidya (best knowledge) and Param Vidya (ultimate knowledge).

There is a story about the effectiveness of the Shri yantra. Once, unhappy with her visit to earth, Ma Lakshmi returned home to Vaikuntha. Due to her absence, many problems emerged on earth. Maharishi Vasishtha sought the help of Lord Vishnu to pacify Ma Lakshmi, without success. Then Devaguru Brihaspati explained that the best way to attract Lakshmi to the earth was through the Shri yantra. With worship of the Shri yantra, Ma Lakshmi immediately returned to earth and said, "Shri yantra is my foundation. My soul resides in it. Therefore, I had to return."

Worship to Shri yantra after pran pratishtha ensures happiness and liberation. The best occasions to establish a Shri yantra are Diwali, Dhanteras (two days before Diwali), Dashera, Akshay Tritiya (the third day of the lunar fortnight) and Pratipada (the first day of the lunar fortnight) and other auspicious days. At the time of worship one must face the east and pray with devotion and concentration.

I.THE SIGNIFICANCE OF A SHALAGRAMA:

On the banks of the river Gandaki in Nepal one comes across smooth, shining, black, egg-like stones that may have a hole, or be like a shell, or have round white lines or designs on them. These are known as Shalagramas. These are black stones with fossil ammonite. Devotees of Vishnu consider these stones sacred, believing that Vishnu resides in them. These are considered to be stones of great value by devotees. Religious texts mention that a home is not complete without a Shalagrama.

In the Padma Purana, it is said that in whatever homes you find a Shalagrama, that home is better than places of pilgrimage. Just by looking at a Shalagrama serious sins are absolved. Those who pray to it are specially blessed. Shalagrama is symbolic of the universal Vishnu.

            In the Skanda Purana, Shiva has narrated the importance of Shalagrama. Every year in the month of Kartik (Oct-Nov) on the twelfth day of the lunar month women conduct marriages between Shalagrama and Tulasi and offer new clothes and other items. Amongst Hindus the marriage season starts thereafter.

In the Brahma Vaivarta Purana, Prakritikhand, chapter 21, it is said that wherever one finds a Shalagrama, Vishnu resides there. After completing several pilgrimages, Lakshmi also joins him. All kinds of sins are absolved. A Shalagrama has the ability to bless one with important positions, property, and prosperity. However, one must avoid keeping defective and damaged stones that are sharp, malformed, yellow or discolored. Such stones bring bad luck and create problems and must be disposed.

It is also believed that whoever sprinkles water that has been in contact with a Shalagrama shall be blessed as though he had visited places of pilgrimage and bathed in holy waters. By offering prayers one is blessed as though one has read the Vedas. Whoever bathes the Shalagrama with water everyday is blessed as though he has offered great charities. He is then free from the shackles of life and death. At the time of death it absolves one of all sins and one becomes worthy of living in Vishnu's company. It is believed that whoever looks after Tulasi, Shalagrama, and the conch shell, shall always be dear to Vishnu.

J.WHY THE COW IS CONSIDERED SACRED:

In the Vedic culture, the cow is especially revered and regarded as one of our mothers. It is believed that all the demigods reside within the body of a cow. It is therefore the responsibility of every person to accord it respect and do one's duty by it. For most religious ceremonies the cow is essential.

The cow has been important since ancient times. Maharishi Vashistha once played his own life for the Kamadhenu, the celestial cow. Maharishi Chyavan preferred a cow to a kingdom. Such was the importance of the cow. Like a mother, the cow is known for the good it does mankind. It helps promote good health and long life. Similarly, the bull is known to have provided labor and power to help plow fields and develop agriculture. The dung from both the bull and cow has been used for centuries for fuel.

Religious texts say: The cow is a universal mother. The Agni Purana says that the cow is a pure, auspicious animal. Looking after a cow, bathing it and making it eat and drink are commendable acts. Cow dung and urine are said to have medicinal qualities and are known to contain antiseptic properties. The milk, curd, butter, and ghee are all used in religious ceremonies. Whoever offers a morsel of food to the cow attains spiritual merit. Whoever gives a cow in charity benefits the whole family. Wherever a cow lives the place becomes purified. The touch and care of cows absolves one of sins.

In the Atharva-Veda, it is said: The cow is the mother of Rudras; she is a daughter of the Vasus; she is the sister of Surya. She is a storehouse of ghee that is like the celestial nectar.

In the Markandeya Purana it is explained that the welfare of the world depends upon the cow. The back of the cow is symbolic of the Rig-Veda, the body of Yajur-Veda, the mouth of the Sama-Veda, the neck of the household deity and the good deeds and the soft body hair are like the mantras. Cow dung and urine give peace and good health. Wherever a cow lives the virtues are never wasted. A cow always promotes contentment.

In the Vishnu Smriti it is said that the land on which cows live is pure. Cows are pure and auspicious. They promote the welfare of mankind. They help make a yajna successful. By serving cows one gets rid of sins. Their dwelling is like a pilgrimage. One becomes virtuous through reverence of cows.

The Skanda Purana also explains that cow dung purifies the courtyard and temple.

The Atharva-Veda also relates that cow's milk helps overcome debility and regain lost physical and mental health. It promotes intelligence.

In the Bhagavad-gita, Sri Krishna said, "Amongst cows, I am Kamadhenu."

The Mahabharata relates that a cow given in charity becomes like Kamadhenu through its virtues and returns to the donor in the next birth. Through her virtues the cow protects the donor from the darkness of hell just as air protects and guides a boat from sinking and helps it steer through the vast ocean of life. Just as a mantra acts like a medicine to destroy disease, in the same way a cow given in charity to a good person protects one from all sins.

In the Mahabharata, Kurma Purana, Yagyavalkya Smriti, and several other Vedic texts, it is said that whoever gives a cow in charity shall always be happy and content and attain heaven after death. It is believed that after death, before heaven one reaches the Vaitarni River. To cross it one can hold the tail of the cow (as a sign and indication of respect for it) and finally reach heaven (the higher planetary systems).

The respect given to the cows and bulls is also representative of the respect that followers of Vedic culture give toward all animals and creatures created by God. All such beings have their place and purpose in the world. Elephants, horses, mules, camels, yak, reindeer, and even the simple donkey have helped mankind in their own way. The sheep gave mankind wool. The silk worm provided silk thread. The bee gives honey. Even the pig did not refrain from providing bristles used in many ways. Living in harmony with animals is an essential part of the Vedic way of life.

K.SIGNIFICANCE OF THE RED THREAD TIED AROUND THE WRIST:

It is customary for Hindus to tie a red thread - commonly called a mauli or kalava - on the wrist at the beginning of a religious ceremony. The thread is tied on the right wrist of men and the left wrist of women. The literal meaning of mauli is 'above all'. Here the reference is to the head that stands high. With the moon perched on top of Shiva's head he is referred to as Chandramauli.

A person often puts on the red thread on one’s wrist when doing a ceremony, ritual or puja, such as worship to the Ganga River, a deity, or for certain blessings. The thread helps preserve or imbibe those blessings when it is tied around one’s wrist during the ceremony. The practice of tying the thread dates back to the time when Vamana Bhagwan tied this holy thread on the wrist of the progressive King Bali to grant him immortality.

The thread can also be called a raksha or rakhi, and is put on the brother by the sister to show the sister’s familial love. The knots in the thread are said to hold the love of the sister when she tied the knot. Thus, the brother wears the rakhi as a sign of his sister’s love and wishes for protection. In other arrangements, the knots tied in the rakhi as the red strings are given to guests or tied around their wrists before a special ceremony or reception is also considered to hold the goodwill of those who offer it.