What happened to Vanara Sena after Ramayana

SPEAKING TREE

Everyone is familiar with the glorious role played by the Vanara Sena, or monkey clan, led by Hanuman, Vaali and Sugreeva, in the Ramayana. But not many know what happened to them afterwards. Let’s find out!

An excerpt from the Ramayana

An excerpt from the Uttara Kanda of the Ramayana describes the fate of the various Vanaras post-Ramayana when Rama was told by Yama, the god of death, that his time on Earth was nearing an end, he prepared to depart the Earth by going into the Sarayu river.

Angada in charge

When Sugriva heard about this, he put Vaali's son Angada in charge of the Vanara kingdom of Kishkindha, after which, he and a group of Vanaras went to Ayodhya to join Rama in departing the Earth.

Monkeys

Then, the Vanaras, accompanied by bears and rakshasas (demons), began to assemble there. Apprised of Rama's determination of going to heaven, the Vanaras, along with Rishis and Gandharvas, came to see Rama.

What they said to Rama

And they told Rama: "O Rama, foremost among men, if you depart for heaven forsaking us all, it will be akin to hurling Yama's rod upon us." The highly powerful Sugriva too saluted Rama, saying: "O lord of men, having placed Angada on the throne, I have come hither. I am determined to follow you, O King."

Rama agrees

Hearing the words of the Vanaras, Rama agreed to fulfil their wishes. He tells Hanuman, "It is settled that you shall live forever. As long as my history is spoken in this world, you will also be praised. Being thus addressed by his beloved Master, Hanuman was delighted, and said, "As long as the sacred theme is present in this world, I shall live here, carrying out your command."

Hanuman assures other Vanars

Thereupon, Hanuman tells Jambhavan, Mainda, Dwrivida and other Vanaras: "As long as the Kali Yuga exists, so will you all live." Thus, while Sugriva and other Vanaras departed the Earth along with Rama, Hanuman, Jambavan, Mainda, Dvivida, and five other Vanaras (including Nila and Nala), are said to be still alive today.

Famous appearances of a Vanara

The most famous appearance of a Vanara is Hanuman's encounter with the Pandavas, in a much-later Yuga. The “Vana Parva” of the Mahabharata describes how Hanuman once blocked the path of Bhima in the Gandhamadana mountains in the Himalayas. Incidentally, both being the sons of Vayu, the wind god, they were also brothers.

Arjuna meeting Hanuman

Then, there is the story of Arjuna meeting Hanuman at Rameshwaram and challenging him to make a sturdy bridge of arrows. This encounter is said to be responsible for Arjuna putting the flag of Hanuman on his chariot, and also why Arjuna is also known as “Kapidhwaja”.

Krishna and Jambhavan

In another instance, the Srimad Bhagavatam describes how Krishna was once falsely accused of stealing the Syamantaka gem, and he launched a quest to clear his name. The gem had actually fallen into the hands of Jambhavan, who lived in a mountain cave, who in turn gave it to his son to play with.

Krishna fights Jambhavan

So Krishna fought Jambhavan to get the gem back. Jambhavan, realising that Krishna was a reincarnation of Rama, to whom Jambhavan had the utmost loyalty, happily gives Krishna the Syamantaka gem, as well as his daughter's hand in marriage. Jambhavan's daughter Jambhavati thus became one of Krishna's queens.

Pandavas and other Vanars

The Sabha Parva of the Mahabharata describes how Yudhishthira conducted a Rajasuya Yagna, during which he sent his four brothers in all four directions, and each king they encountered had to either accept the sovereignty of Yudhisthira, or fight them. Sahadeva was sent South, where he conquered the Vanara kingdom of Kishkindha after a week-long battle with Mainda and Dvivida, who were ruling it at the time.

The caves of Kishkindha

The long-armed hero marched further south, where he beheld the celebrated caves of Kishkindha and fought for seven days with the monkey kings Mainda and Dwivida. Those illustrious kings, however, without being tired of the encounter, expressed gratification with Sahadeva. And joyfully addressing the Kuru prince, they said, "O tiger among the sons of Pandu, go hence, taking the tribute from us all. Let the mission of king Yudhishthira be accomplished without hindrance."

Legend of Dvivida

There was an ape named Dvivida who was a friend of Narakasura. This powerful Dvivida, the brother of Mainda, had been instructed by King Sugriva to avenge the death of his friend Naraka. Indeed, the ape Dvivida ravaged the land, setting fires that burned cities, villages, mines and cowherd dwellings.

Mass destruction

Dvivida tore up a number of mountains and used them to devastate all the neighbouring kingdoms, especially the province of Anarta, wherein dwelt his friend’s killer, Lord Hari. Another time, he entered the ocean and, with the strength of 10,000 elephants, churned up its water with his arms, thereby submerging the coastal regions.

Sages tormented

The wicked ape tore down the trees in the hermitages of exalted sages and contaminated their sacrificial fires. Just as a wasp imprisons smaller insects, he arrogantly threw both men and women into caves in a mountain valley and sealed the caves shut with boulders.

Krishna's brother Balarama

Finally, Dvivida harassed a group of young women who were with Krishna's brother Balarama, so Balarama fought him in an epic battle. While Lord Balarama took up his club and plow weapon, having decided to put his enemy to death, mighty Dvivida himself clenched his fists and beat them against Balarama’s body. The furious Lord of the Yadavas then threw aside his club and plow and using his bare hands, hammered a blow upon Dvivida’s collarbone. The ape collapsed, vomiting blood. 

From Treta Yuga to Dwapar Yuga

Thus, we have proof of the Vanaras existing since the Treta Yuga up until Dwapar Yuga are they around in Kali Yuga? Only time will tell.

Why do we fast

Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.

Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord. Then what has upavaasa to do with food?

A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise pre-occupied by the thought of food, now entertains noble thoughts and stays with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy

Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire body.

The more you indulge the senses, the more they make their demands. Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace.

Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting. 

The Bhagavad-Gita urges us to eat appropriately - neither too less nor too much – yuktaaahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.

Why do offer food to the Lord before eating it

Indians make an offering of food to the Lord and later partake of it as prasaada - a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.

The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch.

Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).

Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.

Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant

praanaaya swaahaa,

apaanaaya swaahaa,

vyaanaaya swaahaa,

udaanaaya swaahaa,

samaanaaya swaahaa,

brahmane swaahaa

After offering the food thus, it is eaten as prasaada - blessed food.

Why Lord Krishna is known as "Banke Bihari’’

SPEAKING TREE

Krishna, the god with as many names as the people who adore him, is also known as "Banke Bihari". But have you ever wondered why Kanha is called by that name? Let’s find out the story behind this interesting name as well the interesting facts behind the "Banke Bihari Temple" in Vrindavan.

Banke Bihari Temple, Vrindavan

Intrigued, on a visit to the famous Banke Bihari temple in Vrindavan, in the Indian state of Uttar Pradesh, I posed the question to the pandit at the temple. Indeed, he had an answer.

Krishna, The Supreme Enjoyer

He said because Krishna was the Supreme Enjoyer, who knew how to find rasa in every aspect of life, he got the name Banke Bihari, Banke meaning bent in three places (as the curved statue of Krishna normally is – hands folded to hold a flute; waist folded; and leg folded in a standing pose) and Bihari meaning Supreme Enjoyer.

Lord of the Jungle

Yet another interpretation exists: that Banke Bihari is a colloquial pronounciation of “Van Ke Vihari”, or the one dwells in the jungle, as Krishna was known to do during his childhood pastimes with the cowherds and the gopis.

One special forest

Krishna’s famous ramblings with the cows and the gopikas in Vrindavan took place in Nidhivan, also the venue of the famous rasleela.

Kunj Behari: Another name

You may be aware that during his aarti, he is also called “Kunj-Vihari”, where Kunj means lakes, making Krishna a lover of lakes.

Shri Banke Bihari Mandir

As mentioned before, there’s a temple where Krishna goes by the name Banke Bihari – it’s the Shri Banke Bihari Mandir located in the holy city of Vrindavan in Mathura district of UP. Banke Bihariji, the presiding deity, was originally worshiped at Nidhivana, before beign moved into the temple.

The Tribhanga Pose

The name Banke comes from the image of Lord Krishna standing in the Tribhanga posture. It was in the Tribhanga pose too that Krishna upheld the Govardhan mountain.

The Brahmasamhita version

According to Sri Brahmasamhita (Verse 5.31), Brahma says this about Kṛiṣhṇa: "I worship Govinda, the primaeval Lord, round whose neck swings a garland of flowers made even more beautiful with the moon-locket, whose two hands are adorned with the flute and jewelled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Syamasundara, is eternally manifest."

The Man Behind The Temple

The Bankey Bihari Temple was established by Swami Haridas, a guru of the famous singer Tansen. Once, on the request of his disciples, Swami Haridasji sang the following verse about Nidhivan in Vrindavan: "Mai ri sahaj jori pragat bhai ju rang ki gaur syam ghan damini jaisen. Pratham hun ahuti ab hun aagen hun rahihai na tarihai taisain.. Ang ang ki ujraii sugharaii chaturaii sunderta aisain. Shri Haridas ke swami syama kunjbihari sam vais vaisain."

Divine Appearance

Apparently, when Swami Haridas sang the verse, the celestial couple Shyama-Shyam (as Radha- Krishna are also known) appeared in front of him and his devotees. Then, they merged into one and the idol of Banke Bihari appeared. The idol was established at the same spot in Nidhivan before being moved to the present location inside the temple.

The black stone image of Shri Banke Bihariji - installed in the Shri Bankey Bihari Mandir, Vrindavan – being a divine gift by the celestial couple Shyama-Shyam themselves, is certainly worth a visit. It is sure to fill you with positivity and infuse you with a fresh zest for life!

Why do we apply the holy ash

The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where special wood along with ghee and other herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as bhasma.

Bhasma is generally applied on the forehead. Some apply it on certain parts of the body like the upper arms, chest etc. Some ascetics rub it all over the body. Many consume a pinch of it each time they receive it. 

The word bhasma means, "that by which our sins are destroyed and the Lord is remembered.” Bha implied bhartsanam ("to destroy") and sma implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.

Tryambakam yajaamahe

Sugandhim pushtivardhanam

Urvaa rukamiva bhandhanaan

Mrytyor muksheeyamaa amrutaat
"We worship the three-eyed Lord Shiva who nourishes and spread fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem."

Why do we wear tilak on the forehead

The tilak or pottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark. Its form and colour vary according to one’s caste, religious sect or the form of the Lord worshipped.

In earlier times, the four castes (based on varna or colour) - Brahmana, Kshatriya, Vaishya and Sudra - applied marks differently. The brahmin applied a white chandan mark signifying purity, as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions.

Also Vishnu worshippers apply a chandan tilak of the shape of "U,” Shiva worshippers a tripundra of bhasma, Devi worshippers a red dot of kumkum and so on).

The tilak cover the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer -

"May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds.” Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.

The entire body emanates energy in the form of electromagnetic waves - the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and causes a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even though it serves the purpose of decoration.

Why do we have a prayer room

Most Indian homes have a prayer room or altar. A lamp is lit and the Lord worshipped each day. Other spiritual practices like japa - repetition of the Lord’s name, meditation, paaraayana - reading of the scriptures, prayers, and devotional singing etc are also done here. Special worship is done on auspicious occasions like birthdays, anniversaries, festivals and the like. Each member of the family - young or old - communes with and worships the Divine here.

The Lord is the entire creation. He is therefore the true owner of the house we live in too. The prayer room is the Master room of the house. We are the earthly occupants of His property. This notion rids us of false pride and possessiveness.

The ideal attitude to take is to regard the Lord as the true owner of our homes and us as caretakers of His home. But if that is rather difficult, we could at least think of Him as a very welcome guest. Just as we would house an important guest in the best comfort, so too we felicitate the Lord’s presence in our homes by having a prayer room or altar, which is, at all times, kept clean and well-decorated.

Also the Lord is all pervading. To remind us that He resides in our homes with us, we have prayer rooms. Without the grace of the Lord, no task can be successfully or easily accomplished. We invoke His grace by communing with Him in the prayer room each day and on special occasions.

Each room in a house is dedicated to a specific function like the bedroom for resting, the drawing room to receive guests, the kitchen for cooking etc. The furniture, decor and the atmosphere of each room are made conducive to the purpose it serves. So too for the purpose of meditation, worship and prayer, we should have a conducive atmosphere – hence the need for a prayer room.

Sacred thoughts and sound vibrations pervade the place and influence the minds of those who spend time there. Spiritual thoughts and vibrations accumulated through regular meditation, worship and chanting done there pervade the prayer room. Even when we are tired or agitated, by just sitting in the prayer room for a while, we feel calm, rejuvenated and spiritually uplifted.

Why do we light a lamp

In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is maintained continuously - Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.

Light symbolizes knowledge, and darkness - ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshiped as the Lord himself.

Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.

The traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.

It's a tradition to light a lamp first before starting any auspicious events or rituals. Light symbolizes the absence of darkness, grief & unhappiness. Almighty's divine grace is spread all over the house by lighting the lamps. God’s first and foremost appearance is in the form of Light which we call as 'Divya Jyotir' or "Divine Light". 

Before starting our daily prayers, we light the Oil lamp by chanting a shloka: 

Subham Karoti Kalyanam,

Arogyam Dhana Sampadah,

Shatru Buddhi Vinashaya

Deepa Jyotir Namostute 

‘I salute the One who is the lamplight that brings auspiciousness; prosperity, good health, abundance of wealth, and the destruction of the intellect’s enemy (six enemies - kama, krodha, lobha, moha, mada and matsarya)’. 

After lighting the lamp we chant the following shloka or prayer: 

Deepajyothi Parabrahma,

Deepajyothi Janardhana,

Deepo me hara tu paapam,

Deepa Jyothir Namostute 

I salute the Brahman, the sustainer of the creation, in the form of this light. I salute the Lord, may He destroy afflictions resulting from my omissions and commissions. 

Cotton Wicks and their significance: 

Single wick (Eka Mukha Deepam) for normal benefit

Two wicks (Dwimukha deepam) brings harmony and peace in the family and relatives

Three wicks (Trimukha Deepam) Blesses with progeny

Four wicks (Chathurmukha deepam) brings allround prosperity and Sumptuous food

Five wicks (Panchamkukha deepam) showers akhanda aishwaryam or Wealth

Six wicks (Shanmukha deepam) blesses with Akhanda Gyana (Knowledge) & Vairagyam (Renunciation)

Directions for lighting lamps and their importance:

North - For success in all ventures undertaken

East – For good health and peace of mind

West – For freedom from debts and victory over enemies

South - Never light a lamp in the south direction. It is considered inauspicious

Okus Bokus

Okus Bokus is actually a Kashmiri Lullaby. The word Okus Bokus over the centuries got corrupted from Hukus Bukus which means who is he and who is me OR Tchekus BeKus again maining who are you and who are me.

The translation is done here.

Tse Kus Be Kus Teli Wan su Kus 

Who are you and who am I then tell us who is he the creator that permeates through both you and I

Moh Batuk Logum Deg

Each day I feed my senses/body with the food of worldly attachment and material love (Moh = attachment)

Shwas Khich Khich Wang-mayam

For when the breath that I take in reaches the point of complete purification (Shwas = Breath)

Bhruman daras Poyun chokum

It feels like my mind is bathing in the water of divine love (Bhruman = nerve center in the human brain, poyun = water)

Tekis Takya bane Tyuk

Then I know I am like that sandal wood which is pasted for divine fragrance symbolic of universal divinity. I realize that I am, indeed, divine (Tyuk = Tika applied on the forehead).

The message of this poem is rooted in Kashmiri spiritual tradition. The poem itself is ageless. Some say it came up during Lal Ded’s time, other’s say it dates back to the origin of Kashmir and Kashmiri culture itself. The poem, in later years, was made a song for children. For years it served as a poetic medium to pass down the essence of Kashmiri culture to little ones.

It is said that the tones produced by the arrangement of words in this poem as well as its rhythm has a calming effect for infants and toddlers of all times.

Papnash Shiva Temple - Bidar, Karnataka

Papnash Shiva Temple is situated in Bidar district in North-east Karnataka. It is believed that the Shiva Linga idol in this temple is one of those installed by Lord Rama during the time of his journey back from Lanka. A natural spring flows into a pond in front of the temple called Papnasha which means destruction of sins.

Every year, during Shivratri festival lots of tourists visit Papnash Shiva Temple. At the ruins an ancient Shiva Temple along with a New Temple has been built on the slops of the hill. The location of the temple in a valley is mesmerising to the eyes. At the foot of the temple is a cistern measuring 16 ft by 14 ft. The cistern is continuously fed by the natural spring and towards the north there is small tank which is said to be built during Lord Rama s times.

It gets very crowded during Shivaratri celebrations. In the sanctum, there is a big Shiva Linga. In the temple complex, there are three other Shiva Lingas. These Shiva Lingas can be touched by devotees, and they can directly offer pujas to them.

Papnash means destroyer of sins. It is believed that a visit to this temple and a dip in the Papnash pond will destroy all the sins committed by a person. For this reason alone, this temple attracts a large number of pilgrims.

Ram Navami

Ram Navami is a popular Hindu festival. It is celebrated on the ninth day (Navami) of the Chaitra month of Hindu lunar year in 'Shukla paksha' or waxing moon. This festival is celebrated in order to commemorate the birth of Marayada Purshottam Ram, an incarnation of Lord Vishnu. This day also known as Sri Rama Navami, marks the end of nine-day Chaitra-Navratri celebrations. The festival of Ram Navami is held in high regard not only by the people in India but also by the Hindu community living in the other parts of the world. The festival is celebrated with immense joy and enthusiasm. Many devotees also fast on this occasion. It is believed that all the devotees who fast on this day are showered with immense happiness and good luck by Lord Rama.

Origin Of Rama Navami

According to the great epic Ramayana, once upon a time there lived a King named Dasarath, then king of Ayodhya, who had three wives named Kaushalya, Sumithra and Kaikeyi. As even long after his marriages, Dasarath was not blessed with a child, this has become a question of worry for him. Even the people of Ayodhya were disheartened because they had not heir to their kingdom. At this stage, Rishi Vasistha suggests Dasarath to perform Puthra Kamesti Yagna, through which he can have a desired child. 

Soon King Dasharath agreed to do the Yagya and headed to Maharshi Rushya Shrunga's ashram, to get him for performing the yagya. Maharshi agreed and accompanied Dasharath to Ayodhya to solemnize the perform Puthra Kamesti Yagna. As the result of yagna, Yagneshwar appeared and hands Dasarath a bowl of kheer and asked him to feed this to his three wives. Dasarath did the same. He gave one half of the kheer to his elder wife Kausalya, and another half to his younger wife Kaikeyi. These two gave one half each of their kheer to Sumithra.

After few days all the three Queens conceived Dasratha's child. On the ninth day (Navami) of Chaithra Masa (first month in Hindu calendar), at noon Kaushlya gave birth to Lord Sri Ram, Kaikeyi gave birth to Bharath, and Sumithra gave birth to twins, Lakshman and Shatrughan. It was the day of joyous celebrations in Ayodhya. This day since then is celebrated as an auspicious occasion by the devotees.

History Of Ramnavami

Ram Navami is one of the most ancient festivals celebrated in India. It is said that the date of Ram Navami can be traced back to the pre-christian era, as Hinduism is the oldest religion of the world. The reference of Ramnavami can also be found in the Kalika puran. It is said in the earlier times, when caste system was prevalent in India; Ramnavami was one of the few festivals that the lower castes (shudras) were allowed to celebrate. In Hindu religion, it is considered to one of the five major sacred festivals and it is said that, properly observing this fast leads to the attainment of salvation.

Why Visit Temples

There are thousands of temples all over India in different size, shape and locations but not all of them are considered to be built the Vedic way. Generally, a temple should be located at a place where earth's magnetic wave path passes through densely. It can be in the outskirts of a town/village or city, or in middle of the dwelling place, or on a hilltop. The essence of visiting a temple is discussed here.

Now, these temples are located strategically at a place where the positive energy is abundantly available from the magnetic and electric wave distributions of north/south pole thrust. The main idol is placed in the core center of the temple, known as "Garbhagriha" or Moolasthanam. In fact, the temple structure is built after the idol has been placed. This Moolasthanam is where earth’s magnetic waves are found to be maximum. We know that there are some copper plates, inscribed with Vedic scripts, buried beneath the Main Idol. What are they really? No, they are not God’s / priests’ flash cards when they forget the shlokas. The copper plate absorbs earth’s magnetic waves and radiates it to the surroundings. Thus a person regularly visiting a temple and walking clockwise around the Main Idol receives the beamed magnetic waves and his body absorbs it. This is a very slow process and a regular visit will let him absorb more of this positive energy. Scientifically, it is the positive energy that we all require to have a healthy life.

Further, the Sanctum is closed on three sides. This increases the effect of all energies. The lamp that is lit radiates heat energy and also provides light inside the sanctum to the priests or poojaris performing the pooja. The ringing of the bells and the chanting of prayers takes a worshipper into trance, thus not letting his mind waver. When done in groups, this helps people forget personal problems for a while and relieve their stress. The fragrance from the flowers, the burning of camphor give out the chemical energy further aiding in a different good aura. The effect of all these energies is supplemented by the positive energy from the idol, the copper plates and utensils in the Moolasthanam / Garbagraham.

Theertham, the “holy” water used during the pooja to wash the idol is not plain water cleaning the dust off an idol. It is a concoction of  Cardamom, Karpura (Benzoin), zaffron / saffron, Tulsi (Holy Basil), Clove, etc. Washing the idol is to charge the water with the magnetic radiations thus increasing its medicinal values. Three spoons of this holy water is distributed to devotees. Again, this water is mainly a source of magneto-therapy. Besides, the clove essence protects one from tooth decay, the saffron & Tulsi leafs protects one from common cold and cough, cardamom and Pachha Karpuram (benzoin),  act as mouth fresheners. It is proved that Theertham is a very good blood purifier, as it is highly energized. Hence it is given as prasadam to the devotees. This way, one can claim to remain healthy by regularly visiting the Temples. This is why our elders used to suggest us to offer prayers at the temple so that you will be cured of many ailments. They were not always superstitious. Yes, in a few cases they did go overboard when due to ignorance they hoped many serious diseases could be cured at temples by deities. When people go to a temple for the Deepaaraadhana, and when the doors open up, the positive energy gushes out onto the persons who are there. The water that is sprinkled onto the assemblages passes on the energy to all. This also explains why men are not allowed to wear shirts at a few temples and women are requested to wear more ornaments during temple visits. It is through these jewels (metal) that positive energy is absorbed by the women. Also, it is a practice to leave newly purchased jewels at an idol’s feet and then wear them with the idol’s blessings. This act is now justified after reading this article. This act of “seeking divine blessings” before using any new article, like books or pens or automobiles may have stemmed from this through mere observation.

Energy lost in a day’s work is regained through a temple visit and one is refreshed slightly. The positive energy that is spread out in the entire temple and especially around where the main idol is placed, are simply absorbed by one's body and mind. Did you know, every Vaishnava(Vishnu devotees), “must” visit a Vishnu temple twice every day in their location. 

Our practices are not some hard and fast rules framed by one man and his followers or God’s words in somebody’s dreams. All the rituals, all the practices are, in reality, well researched, studied and scientifically backed thesis which form the ways of nature to lead a good healthy life. The scientific and research part of the practices are well camouflaged as “elder’s instructions” or “granny’s teaching’s” which should be obeyed as a mark of respect so as to once again, avoid stress to the mediocre brains.

Gayatri Mantra

OM BHURBHUVAHA SWAHA TATA SAVITUR VARENYAM

BHARGODEVASYA DHIMAHI DHIYO YO NAHA PRACHODYAT

Om has three Hindi words. Aa, Uu and Ma.

Aa is meant for Aakaar from which three names of God are built, Viraat, Agni, and Vishwadi

Uu = uukar from which Hirannyagarbha, Vayu and Tejas names occur and

Ma = makaar from which Ishwar, Aditya and Praajyan aadi, holy names of God occur.

Rigveda mantra 1/164/46 says God is one but His names are several. But here OM the holy name of God is only being explained.

VIRAAT = Viraat word is made from dhatu 'Rajrideeptau' i.e., manifest. Therefore Viraat means He who manifests the universe. As God manifests the universe, thus Viraat is the name of God. Rigveda mandal 10, sukta 129 states that like potter makes pot from clay, similarly God creates universe from non-alive matter prakriti. Prakriti is unseen matter. From unseen matter, the whole universe is created in the visible form. Science also says that matter is never destroyed but changes its form. Suppose a paper is burnt, paper changes its form into ashes. Then ashes are crushed and thrown in air. At this moment, the paper changed into ashes becomes invisible but was never destroyed. Similarly the whole universe at the time of final destruction is turned into prakriti i.e., into unseen form.

AGNI = From dhatu, "ANCHU GATI POOJANAYOHO" the word "AGNI is made. Its meaning is: He who is a form of wisdom. "SARVAJAYEN" i.e. Omniscient. That is, knows each and every atom of universe and even beyond universe. He who is to be known, to be gained and is worshipful. So Agni is the name of God.

VISHWA = Vishwa word is made from dhatu, "VISHPRAVESHANE". Its meaning is He in whom the universe is entering or He who is entering the universe. So being omnipresent, Vishwa is the name of God.

HIRANNYAGARBHA = i.e., " JYOTIRVAYIHIRANYAM". Its meaning is, who is the base of all sun, etc., luminous lokas or He who is the living place of all luminous lokas. 

VAYU = from dhatu, "VA GATIGANDHANYOHO", vayu word is made. Its meaning is He who holds, gives life and destroys and is the mightiest amongst all. So the name of God is Vayu. 

TEJ = from dhatu, "TIJA NISHANE", the word Tej is made meaning He who is self made and self-enlightened and gives light to sun, moon, stars etc. God does not take light from anywhere but gives light to sun, moon, stars, etc. so the unbroken, unobstructed/unproduced and eternal form of light is Almighty God and not sun, moon etc. So the name of God is Tej.

ISHWAR = from dhatu, "ISH ASHWERIYE", the word Ishwar is made. Its meaning is whose knowledge is thoughtful and true and He who has unlimited wealth, fortune and glory etc. Therefore the name of God is Ishwar. Here it is not out of place to mention that soul (man/woman) has limited qualities and are dependent whereas God is independent and has unlimited qualities that is why He is God.

ADITYA = from dhatu, "DO AVAKHANDANE", Aditya word is made. Its meaning is the one who cannot be broken into pieces and thus cannot be destroyed. So God's name is Aditya.

PRAJAYEN (PRAGYA) = from dhatu, "JYEN AVABODHANE", Prajayen word is made meaning whose wisdom is totally without any misunderstanding and thus he who knows every matter and behavior of whole universe without misunderstanding. So God's name is Prajayen. So here also it is not out of place to mention that illusion can never attack on God and God is totally free from illusion.

BHUHU = "BHUHU ITI VAYEE PRANAHA" i.e., He who is the base of lives of universe, is most beloved, even more than Prann i.e., breath. So Bhuhu is the name of God. 

BHUVAHA= "BHUVAHA ITI APANAHA" i.e., He who is totally free from any sorrow, and the soul removes his own all sorrows after coming in contact with Him. So the name of God is Bhuvaha.

SWAHA = i.e., "SWAHA ITI VYANAHE" who is omnipresent in the universe and is holding the same. So the name of God is Swaha.

SAVITUHU = He who creates the universe. So the name of God is Savituhu. 

DEVSYA= who gives all pleasure/merriment, so the name of God is Dev. 

VARENNYAM = He who is the most supreme and acceptable. God is most supreme and acceptable for worship. 

BHARGAHA = the purest entity (though God is formless, but finding no suitable English word of Sanskrit word, "SHUDH SWARUPAM" the word entity has been used.) 

TAT = i.e., the God i.e., of the purest entity. 

DHIMAHI = i.e., we must hold (sort of meditation) because 

YAHA = the God

NAHA = our,

DHIYAHA = mind(i.e., in our minds) 

PRACHODYAT = by inspiration (fulfil the mind with wisdom) 

MEANING 
"We meditate the God who is the base of lives' of universe, totally free from any sorrow, omnipresent, creates the universe, gives all pleasure/merriment, most supreme and acceptable, purest entity; May the God enlighten our minds with wisdom by His inspiration". 

Here it is not out of place to mention that idea of a (one) Ved mantra is based on ideas of several Ved mantras.

So in the above Gayatri mantra, there are three things:

Bhuhu, Bhuvaha, Swaha, Savituhu, Bhargaha, Devsya are some qualities amongst unlimited qualities of God. These are called Stuti i.e., to say about God with His real qualities and not self made etc.

Dhimahi means meditation i.e., one should always sit in meditation and do hard and pious deeds for which he will have to study Vedas in full, while discharging moral duties towards family and nation. 

Dhiyo Yo Naha Prachodyat. It is a prayer to God explanation of which is cited above. 

Pakistan’s long forgotten Hindu temples

SPEAKING TREE

After India gained independence, a large chunk of Hindus and Sikhs migrated from Pakistan to India. Similarly, nearly an equal number of Muslims left India to live in Pakistan. Today, only 26 out of Pakistan's 428 Hindu temples exist. There are many examples of such ancient architecture; silent testimonies of our heritage, narrating tales of our past and stories of our land. Unfortunately, these exponents of our history are in a state of utter neglect. Let’s take a look at some such temples.

Katasraj temple

Katasraj Mandir is a temple complex situated in Katas village in the Chakwal district of Punjab in Pakistan. Dedicated to Shiva, the temple has existed since the days of Mahabharata and the Pandava brothers spent a substantial part of their exile at the site. The smaller temples, built in pairs around the larger central temple, were built around 900 years or so ago, although the earliest of them dates back to the latter half of the 6th century AD.

Many legends are associated with the temples. Legend says that the five Pandava brothers stayed here for four out of the 14 years that they spent in exile. The lake in the complex is believed to have magical powers and is supposed to be where Yudhisthira defeated the Yaksha with his wisdom to bring his brothers back to life.

Another legend involves the death of Shiva's wife Sati; the story goes that when she died he cried so much and for so long that his tears created two holy ponds - one at Pushkara in Ajmer and the other at Ketaksha, which literally means "raining eyes" in Sanskrit. It is from this name that the word Ketas is derived. Another version of the legend mentions the two pools at Katasraj and Nainital.

The temple complex was not abandoned by Hindus when they migrated to East Punjab in 1947. Worshippers of all faiths perform pilgrimage to the mandir. The pilgrims bathe in the sacred pool and seek forgiveness as a belief holds that bathing in the pond (especially on certain occasions) leads to the forgiveness of sins and helps attain salvation. Until recently, it was believed that the pond had unlimited depth.

For decades the temple complex was in bad state. The holy pond was littered with garbage, while the murals inside the temples disappeared due to the ravages of time and the neglect of the authorities. In 2006-07, Pakistan governments decided to place murtis of Hindu gods in the seven mandirs and restore them to their original state to attract visitors.

The Katas site houses the Satgraha, a group of seven ancient temples, remains of a Buddhist stupa, a few medieval temples, havelis and some recently constructed temples, scattered around a pond. The mandir has two jharokas (balconies) that have been severely damaged. The temple's ceiling is undecorated, and lime-plastered.

Hinglaj temple

An important Shakti Peeth of Goddess Sati, Hinglaj Mandir or Nani Mandir is situated in Baluchistan province of Pakistan. It came into existence when Lord Vishnu cut up Sati's dead body into 52 pieces so that Lord Shiva would calm down and stop his Tandava. These pieces got scattered all over the Indian subcontinent whilst Sati's head fell at Hingula or Hinglaj.

According to ancient scriptures, Lord Rama had also meditated at Hinglaj to atone for his sin of 'Brahmhatya' - killing of Ravana who was a Brahmin and a great devotee of Lord Shiva and Goddess Durga. Each year they organize a grand cultural-fair at this temple. Muslim residents actively take part in this celebration. They worship the Goddess with the same devotion as Hindus.

The temple is not in a very good state. The chairman of the committee that manages the famous Hinglaj Mata temple was kidnapped just two days before the beginning of the shrine’s annual pilgrimage, according to a media report in April 2012.

Gori temple

The Jain temples of Tharparkar are among Pakistan’s major archaeological monuments. The most impressive of them all, Gori Temple, is located in the village of Gori between Islamkot and Nagarparkar in Tharparkar district. This partly ruined temple is mysterious since it has been abandoned for a long time. Authors in the past have yearned to find out about the current status of this long lost place of worship.

The Gori temple was dedicated to Lord Parshwanath, the 23rd Jain prophet who preached in the 8th century BC. Several Jain texts give an account of the history of the temple and legends surrounding it. The text “Shri Gaudi Parshvanath Stavan” by Nemavijaya was written in Tharparkar region itself. The temple is built in the classical Jain style. It has one main temple surrounded by 52 smaller shrines, each housing one or more images of Jain prophets. It has 52 domes and its interiors were adorned with paintings.

Gori temple became a famous pilgrimage centre. Setting aside legends and tradition, there is still something that makes the Gori temple unique – the paintings within the ranga-mandap dome. These paintings are older than any other frescos in the Jain temples of North India, with the exception of Ellora. In India, the temples have been renovated and any old frescos have been painted over. Gori paintings are also older than any other surviving frescos in Pakistan, with the possible exception of some Gandhara fragments.

Mari Indus temple

High above the mighty Indus temples were built from the sixth to the eleventh centuries A.D. Largely ignored by scholarship in this century, and orphaned since partition, these structures form an important missing link in the history of architecture. The far northwest in ancient India what now is the Northwest provinces of Pakistan, Swat, and parts of Afghanistan has many structural remains we can associate with Hindu mythology.

Sharada Peeth

Sharada Peeth, located near Sharda in Pakistan-occupied-Kashmir (Pok), is the famous temple of goddess Sarasvati (Sharda) on the banks of Kishenganga River. Its ruins are near the Line of Control (LOC) between the Indian and Pakistani-controlled portions of Kashmir and Jammu. Kashmir was a high established centre of learning of vedantic works until invaders from central-Asian countries came and destroyed it. Indigenous script of Kashmir is named after the deity Sharada Devi.

It is one of the most established Shakti Peethas formed due to the falling of body parts of the corpse of Sati Devi, when Shiva carried it and wandered throughout Aryavartha in sorrow. There are 51 Shakti Peeth linking to the 51 alphabets in Sanskrit. Each temple has shrines for Shakti and Kalabhairava. Sharada Peeth is one of the 18 Maha Shakti Peetha. Devi's Right hand is said to have fallen here. The Shakti worshiped here is the goddess of knowledge, Saraswathi otherwise known as Sharada.

Prior to the partition, a fair was held at village Shardi in the month of Bhadrapada and on the eighth day of the Shukla Paksha, and devotees from all over India, flocked the place in thousands, for receiving the blessings of the Mother Sharada deity. There is a place called “Tikkar” at a distance of one and half kilometers from Kupwara, in Kashmir. From here, there is a short cut for going to Shardi which measures 40 kilometers. Many Pilgrims treaded this path only.

Guru Gorakhnath temple

The Gorakhnath temple is named after the Guru Gorakhnath achieved prosperity in this city and also influenced followers with his teachings. It is said that this temple was built on the spot where Gorakhnath did meditation in Treta Yug. The temple is situated in the Gorgathri neighbourhood in Peshawar. Gorakhnath temple was reopened in 2011 after a long legal fight or 60 years as the temple was forcefully closed by the Evacuee Property Trust Board and the Provincial Archaeology Department of Pakistan.

Gorakh Degi

It is said that Sikh Gurus used to jump into the well inside the Guru Gorakhnath temple and appear in Gorakh Degi on Warsak Road miles away. Gorakh Degi, along with most other religious sites in Peshawar, was abandoned after the partition.

Kalyan Das temple

In the middle of the area that is commonly known as Kohati Bazaar, one can see the dome of a temple which is almost hidden by the high walls of an academic institution. Here stands one of the beautiful, historic landmarks of the Rawalpindi: Kalyan Das Temple. Outside this building, there is a Government Qandeel Secondary School for visually impaired children.

On entering the main gate of the school, one is at once confronted with the sight of a magnificent architectural form which stands right in the middle of the school courtyard. This temple was named after a generous resident of Rawalpindi, Kalyan Das, who laid its foundation stone in 1850s, and as confirmed by the board – it is said that it was completed in 1880.

The Kalyan Das temple is believed to have had more than a 100 rooms and was spread over an area of about seven acres, besides a vast pond around the main temple building. Like many other temples of the city, during the partition of India, Kalyan Das temple was also left abandoned as the Hindu population left the city. Today this magnificent architectural piece still stands tall but the complex it is in is a state of decay.

The beautiful paintings engraved on the walls of the temple are fading away; the damp roof of the main architecture pours in rainy days. The rooms of the main complex are used as store rooms and are kept locked. The idols are missing but their marks attract the attention of visitors. The many spires in the temple complex are still imposing but years of neglect has made them colourless. The white paint used to brighten the complex has, in fact, buried its original floral work.

The Panj Tirath

Panj Tirath, which got its name from the five pools of water present there, comprised a temple and a spacious lawn with peeple and date trees. Years of neglect, however, was not what brought upon its ultimate demise – it was razed down in the 1970s to make way for the building of what was then known as the Sarhad Chamber of Commerce and Industry.

Sri Varun Dev temple

Situated on the seashore off Manora Cantt, Karachi this Temple is about 160 years old and has been specifically designed as per Hindu architecture. The Temple was abandoned & illegally occupied by land grabbers after the 1947 partition. In 2007, Pakistan Hindu Council brought back the sanctity of the Temple by taking a bold step to renovate the same. The Station Commander, PNS Himalaya, Manora Cantt handed over the control of this Temple to Pakistan Hindu Council in June, 2007.

The Rama Peer temple

The Rama Peer temple, which some say was 80 years old, was one of many Hindu temples in Karachi that have in recent years been the subject of property disputes involving commercial builders. It was demolished in December 2012 by a Karachi property developer.