Kashmiri Pandit Gotras and their Surnames

Dattatreya - Koul, nagari ,jinsi, jalali, watal, sultan, ogra, aima, moza, daunat, tota, basih, kissu, mandhal, sangari, rafiz, balav, drabi, bamzai, sharga

Upma - Revu

Doha - Razdan

Kanth Daumya - Razdan, Wangni, muju, sher

Swamin mudgli - Zabeh, Razdan, Mushran, channa, kanth, Khazanchi, hast, valav, monga, devani, jattu, zotan, pout, shora, lala (razdan)

Swamin gautam - Gurutu, Razdan, Thaplu, naqeb, tehlachar,kak, labru, parman, zarmi, padura, langar, changru,khosa, kakapori, badam, raina, qazi, challu, pyala

Swamin gautam logaksh - Jokhu,razdan

Swamani Bhardawaj - Tikku, munshi, kahar, miskeen, ghadiyali, bazari, khan

Paldev vaas gargyey - Shivpuri, pandit, malla, pattu, mirkhor, kadalbujju, kokru, hangru, pandit(thuthu), Bhavnu, bakaya, khushu, Kitchu, Misri, Khar, Mam

Pat saas Kaushik - Ganju, Kuchru, Solu, Jattu, Ambardar, Kuli, Vaishnavi, Brabu, Musalman, Kapan, Wanchu, Miya, Jawansher, Jalla, Panju, Mattu, Fotedar

Devpat Samin - Upmanyu, Kaushik, Shivpuri

Devpat Upmanyu - Khosu, Mewa, Pandit

Bhav Kapishthal upmanyu - Wani, Khan

Samin Vaas Upmanyu - Dullu

Rajparashar - Razdan

Swamin vaaas upmanyu - Bhat, Wali

Swamin Upmanyu - Giggu

Kash Upmanyu - Bhat

Bhootvas upmanyu logaksh - Peshin, Zalpuri, Thakur

Rajbhoot Logaksh Deval -  Bhan

Ratri Bhargava - Zithshu

Bhoot Logaksh Dhomya Gautam - Handu

Devsamin Gautam Kaushik Mudgalya Bhardawaj - Pandit, cukil

Swamin Mudhgaliya Parashar - Geeru

Swamin Vaas - Tufchi

Warivas - Sahni

Vashisth Gargeya - Pandita

Swamin Kaushik - Thakar, Watal

Swamin Bhargava - Bali, Batav

Swamin Kaushik Bhardawaj - Bhat, Kokru

Swamin shandelya - Pandit, Vaas

Swamin Vaas Atreya - Thussu, Ghazi, Waza

Swamin Gautam Atreya shalan Kotass - Raina

Swamin Gautam Atreya - Cholu

Swamin Kanth Kashyap - Labru

Swamin Gargeya - Machama

Swamin Gan Bhoshak - Paveh

Swamin Gautam Bhardawaj - Kamdha

Swamin Vaas Logaksh - Taav

Dharbhardawaj - Dhar trisal,Misri, jawansher, Kandhari, Thalchur, Othu, Turki, Waguzari, Bangi

Vashisht Bhardawaj - Bhat, Hakhu, Handoo

Dev Bhardawaj - Bhat, Mhad, Kallu

Sharman Bhardawaj - Bhat

Dev Baraj Kaushik - Deva

Shandilya Bhardawaj - Bhat

Nand Kaushik Bhardawaj - Bhat

Kaushik Bhardawaj - Bhat

Shandli - Kar

Chand Shandli - Sadhu

Varshandli - Jogi

Varvasak Shandli - Safaya

Vardev Shelan Kapi - Mota

Mitr Shandli - Sayd

Dev Shandli - Batphool

Raj Shandli - Vakh

Sam Shandli - Bhat

Swamin Rishi Kani Gargeya - Kaul, Kamzhat

Shelan Kautas - Telvan, Kaul, Mukku

Kauts Atreya - Bhat, Razdan

Rajdhatt Atreya Shalan Kautas - Bhat

Sharman Atreya - Gadhu

Bhav Atreya - Wariku

Swamin Warshikran - Katju, Kaw, Chouthai

Bhav Kapishithl - Kaw

Ratr Vishwamitr Agasth - Trakru, Mattu

Dhar Keshtal - Ladav, Bhat

Kanth Kashyap - Wasav, Razdan, Bhat

Mitr Kashyap - Bhat  Kheda

Dhatsharman Kanth Kashyap - Bradu, Raina

Dev Kashyap Mudhgalya Kashyap - Bradu

Dev Kashyap Mudhgalya Gautam - Aakhan

Swamin Bhargava Bhardawaj Aus Atri - Kallu

Dev Gargi - Bahan

Dev Vashisht - Akbhalu

Dev Kauts Atreya - Badgami

Dev Vishwamitr Varshigan - Wangoo

Dev Gautam - Bhat

Dev Kath Kashyap - Kar

Dev Logaksh - Pandit, Santapori

Dev Kaushik - Bhat

Arth Varishan Shandalya - Chaudhari

Kaushik - Bhat

Pat samin Kaushik dev ratr parvar - Pandit, Vayil

Vashisht - Bhat, Rangateng

Ratr Vishwamitr Agasth - Pandit

Kar Chand Shandliya - Chaudhari, Kar

Mitra Kaushik - Pandit

Sharmatakauts - Bhat, Sas

Dhatvas - Kahaar

Vashisht Swamin Mudhgalya - Bhandari

Ishwar Shandilya Kaushik - Rawal, Nakhasi

Dhat Dhat Shelan Kauts - Bhat, Sathu, Kasba, Malik, Kahkashu

Ratr Varshgan - Kotar

Parashar - Pachih

Aatr Bhargav - Happa

Bhoot Logaksh - Pandit

Raj Vashisht - Shanglu

Dhat Varshiman - Sanar

Rishi Kaushik - Kashkari

Rishi Kavigarg - Zaroo

Samvas Gargh - Bhat, Sam

Nand Kaushik - Bhat

Swamin Mudhgaliya - Madan

Swamin Haswasi - Khan, Katu

Bhav Kapishthal - Radu,Kalla, Sapan, Lattu, Kattu, Wantu, Chur, Chudhar,Geeru, Hakin, Wangnu,Shav

Bhav Kapishthal Upmanyu - Katharu

Swamin Vas Logaksh - Chathu

Dhar bhardawaj - Zangam

Bhoot Upmanya - Khirabri, Braru, Saidha, uppal

Swamin Atreya - Shaal, Handu, jadwaali, sik, chak

Shandaliya - Shayir

Swaminvaas Gargi - Sum,Nand, Gadhwa, Datt, Halmat, Langoo

Swamin Ghosh Vas Upmanyu - Chaku

Sharman Kauts Atreya - Ragu, Nand, Gadhwa, Datt

Dev Parashar - Yachh

Kanth Daumya - Kaw, Bredh,

Dhar Varshiman - Safaya, Bakshi, Kuchru, Shali

Dhar Kapishthal Upmanyu - Meech

Mitra Swamin Kaushik Atreya - Pandit, Handu

Vasudev Palgargya - Patwari

Pat swamin Kaushik - Kanna, Kitru, Darbari,Wali, Ganhar,Saraf,

Rishikany Gargeya - Goja

DevBhardwaj - Mawa, Gadru

Vashisht Vishwamitr - Trakru

Swamin Gautam - Taimini

Upmanyu Kaushik - Sapru

Nand Gautam Kashyap - Bhat

Raz Kaushik - Bhat

Upmanyo Logakshi - Dhobi, Karihaloo

Ghosh Vachya Upmanyu - Pandita

Devdat Gautam Kaushik Bhardawaj - Pandit

Shalakayan - Pathwari

Ratn Kawach - Raina

Raj Parashar - Razdan

Karshandalya - Shishu

Devkashyap - Chatta

Ratr Vishwamitr Vasishth - Trakru

Dhar Shalkya - Dhar

Kaal - Maatu, Bhindru(mattu)

Devshandilya - Jaan, Teenglu

Swamin Vashisht - Kothedar

Dhar Kapishthal Manav - Bhootnath, Jyotshi

Vishnu Atreya - Bhan

Vishwa mitr Agasthya - Razdan 

Samanth - Hakhu

Why Krishna never married Radha

The Krishna Radha love affair is eternal. The story of Krishna the cowherd romancing Radha the gopi is the stuff of legends, history and beyond time. The millions of people who are mesmerised by their love story, end up wondering "why didn't they end up together"? Well, a survey about why Kirshna didn't marry Radha revealed many different thoughts coming from different minds.

Bhakti Yoga

Jay Bagri says: "The idea of Radha and Krishna as lovers is popular only after the Bhakti movement during the late medieval age. The poets and romantics have given this spiritual relation a physical form, and distorted the picture for the average viewers. In ancient prayers, "Rukmani, Satyabhama sametha Sri Krishnamasra" is what (is) recited and there is no mention of Radha."

Krishna's Timeline

Bagri outlines the timeline of Krishna: Appearance at midnight of Sravana k8 (July 19/20), year 3228 BC to Devaki; taken by Vasudeva from Mathura to Nanda and Yasoda in Gokula. Till 3, lived in Gokula, moved to Vrindavana. From age 7-10, Brahma steals and returns cowherd boys; Govardhana puja; plays Rasa-Lila with the gopis; is invited to Mathura for a wrestling match; kills Canura and Balarama killed Mustika; kills Kamsa and Balarama kills his brothers. from age 10-28, lives in Mathura; intiated with Balarama into chanting Gayatri by Gargamuni; instructed with Balarama in the 64 arts by Sandipani Muni; protects Mathura from many demons. from age 29-125, establishes kingdom in Dwaraka, marries Rukmini and seven principal queens; marries 16,100 princesses; 161,080 sons are born to Krishna; speaks Bhagavad-Gita at Kuruksetra Battle (~90) (3138 BC); saves King Pariksit in the womb; instructs Uddhava. After 125, disappearance on February 18th, 3102 BC.

Childhood Sweethearts

Bagri concludes: "So, Krishna knew of the physical Radha only till Krishna was 10. He never returned to Nandvan after that time. Radha did not travel to Dwaraka. In South India, there is no mention of Radha in the ancient texts. However there are several versions to it. One version says that they were married during childhood by Lord Brahma himself.

A Spiritual Relationship

Paul Howard has this to say about the pastimes of Sri Radha-Krishna: Material existence is a perverted reflection of spiritual activities. Krishna is the supreme enjoyer; and in material life, everyone wants to be like Krishna in various ways, but the result is abominable. Krishna's paramour relationships are the greatest spiritual excellence, but the human imitation of such a relationship is most horrible."

Separated Self

Howard continues: "We are constitutionally Krishna's servants, and servants should never imitate the Master. Everything is Krishna's property and naturally meant for Krishna's enjoyment, so when we imitate Krishna, it's a crime against reality. Separation in love makes the love more intense, so Krishna's not being publicly married to Krishna, enhances their loving affair. Radha is Krishna's eternally separated self, so their marriage is unnecessary.

Love And Marriage Are Different

Madhu Rao writes: Lord Krishna did not marry Radha to prove that Love and Marriage are two different things love is a selfless emotion while marriage is an agreement or arrangement.

Lover As Devotee

Prateek Kumar says: "Radha had realised that he was GOD and she was in love with him as a devotee and lost in bhaktibhav, which people mistook as physical love. (Similar to Meerabai).

Krishna And Radha Are Not Separate

Prashant Jaiswal writes: Radha is not a separate individual from Krishna. You need two individuals to marry. Lord Krishna has various types of energies - his external energy is inferior energy and it's Maya (Ma meaning not, ya meaning which, together meaning "something which is not real". His internal potency (antaranga shakti) is Radha. Radha is Krishna's energy, which pleases him and possesses unparallel love and devotion (to him).

Unconditional Love

Vaishnav Charan Das answers why Krishna did not marry Radha: "To teach us mortals what is unconditional and eternal love..."

The Highest Form Of Love

Lia Dee shares: Krishna did not marry Radha "because it is the highest form of love, according to Vedic scriptures..."

Radha Refused Marriage?

Sanchary Ghosh writes: "According to one version, Radha refused to marry Krishna because she felt that she would not fit in a palace. She thought no one would respect a cowgirl. People would expect Krishna to marry a princess. Though he tried to reassure her (otherwise), she was firm in her decision..."

Soul Mates

Prajakta Bhide shares: "I had read somewhere that Radha asked Krishna why he wouldn't marry her. And he simply said: "How can one marry his or her own soul?"

Society Comes In The Way

Someone was of the opinion that it was social norms which played the villain. "Social conditions of Krishna and Radha were not good in a way that they could marry..."

Spiritual Love Is Ecstatic

Elsewhere, Vraja Kishor writes: "To understand Radha correctly, you need to somewhat understand the mysteries of "rasa" and "prema" – the ecstatic experience of spiritual love. Krishna and Radharani playfully married once, as children sometimes do. They did not really marry, however, because their love is more primal, profound, and unbounded than what wedded love facilitates. Wedded love is a very elevated type of divine union, yet in marriage, the intimacy and spontaneity is not limitless."

Profound Love

Kishor continues: "Some limitation is imposed by the sense of 'duty' that husband and wife naturally acquire towards one another. This sense of duty is beautiful, but the highest type of love is even more beautiful. It is so profound that it requires no sense of duty – and flows absolutely spontaneously – breaking all things that stand in its path. Thus, the pure transcendental love that Radha and Krishna enjoy on the highest level of bliss (paramānanda), expresses itself in the form of being paramours, not husband and wife...

Distant Cousins?

Vraja Kishore continues: "Radharani is the daughter of Vṛṣabhanu and Kirtida. Krishna is the son of Yasoda and Nanda. Vasudeva Krishna, a little different, is the son of Devakī and Vasudeva. There may be some distant relationship which would make Radha and Krishna cousins. But Krishna’s mother Yasoda has so much motherly affection for Sri Radha that she treats her exactly like her own daughter, or you can say, exactly like her own "daughter-in-law."

Marriage Unnecessary

In another discussion, Awal Garg writes: Krishna and Radha were attached to each other mentally. That's why we say Radhe-Krishna and not Rukmini-Krishna. Rukmini had done a lot of work to acquire Krishna. She had gone against her brother Rukmi because Rukmani, like Radha, was in love with Krishna. Rukmini sent a letter to Krishna that he should come and take her away. The letter was composed of 7 glistening shlokas. They touched Krishna's heart and he had to accept Rukmini's plea and make her his first wife. The marriage of Radha and Krishna, on the other hand, doesn't really matter because they were bound by eternal love.

A Curse Kept The Lovers Apart

Jabahar says: "Lord Krishna and Radha are eternal lovers who dwell in Goloka. As per BrahmaVaivarta Purana, before the manifestation of their time on earth, Radharani had a heated argument with Shridama, the personal attendant of Krishna. Radharani got angry and cursed Shridama to take birth as a demon. Shridama, in turn, cursed Radharani to be born as a human who, after her pastimes with Krishna in Gokula, would get separated for 100 years from her beloved lover. 

Happily Ever After 

Jabahar quotes: "Manuṣyā iva kopaste tasmātvaṃ mānuṣī bhubi bhaviṣyāsi na saṃdeho mayā śaptā tvamambike [BVP - 4.3.103], meaning: "You are getting angry like a human, hence you'll become a human. You'll become a human without any doubt due to my curse" and "Gokule prapya taṃ kruṣṇaṃ vihariṣyasi kānane bhavitā te varṣaśataṃ vicchedo hariṇā saha punaḥ prapya tamīśaṃ ca golokamājamiṣyasi [BVP - 4.3.105,106], meaning, "In Gokula, getting the company of Krishna, you will enjoy pastimes in the forest. Then, you'll experience a separation of a 100 years from Hari. After that, you'll again get His company and return to Go-loka."

Behind China’s Hindu temples, a forgotten history

In and around Quanzhou, a bustling industrial city, there are shrines that historians believe may have been part of a network of more than a dozen Hindu temples and shrines.

For the residents of Chedian, a few thousand-year-old village of muddy by-lanes and old stone courtyard houses, she is just another form of Guanyin, the female Bodhisattva who is venerated in many parts of China.

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But the goddess that the residents of this village pray to every morning, as they light incense sticks and chant prayers, is quite unlike any deity one might find elsewhere in China. Sitting cross-legged, the four-armed goddess smiles benignly, flanked by two attendants, with an apparently vanquished demon lying at her feet.

Local scholars are still unsure about her identity, but what they do know is that this shrine’s unique roots lie not in China, but in far away south India. The deity, they say, was either brought to Quanzhou — a thriving port city that was at the centre of the region’s maritime commerce a few centuries ago — by Tamil traders who worked here some 800 years ago, or perhaps more likely, crafted by local sculptors at their behest.

“This is possibly the only temple in China where we are still praying to a Hindu God,” says Li San Long, a Chedian resident, with a smile.

“Even though most of the villagers still think she is Guanyin!” Mr. Li said the village temple collapsed some 500 years ago, but villagers dug through the rubble, saved the deity and rebuilt the temple, believing that the goddess brought them good fortune — a belief that some, at least, still adhere to.

The Chedian shrine is just one of what historians believe may have been a network of more than a dozen Hindu temples or shrines, including two grand big temples, built in Quanzhou and surrounding villages by a community of Tamil traders who lived here during the Song (960-1279) and Yuan (1279-1368) dynasties.

At the time, this port city was among the busiest in the world and was a thriving centre of regional maritime commerce.

The history of Quanzhou’s temples and Tamil links was largely forgotten until the 1930s, when dozens of stones showing perfectly rendered images of the god Narasimha — the man-lion avatar of Vishnu — were unearthed by a Quanzhou archaeologist called Wu Wenliang. Elephant statues and images narrating mythological stories related to Vishnu and Shiva were also found, bearing a style and pattern that was almost identical to what was evident in the temples of Tamil Nadu and Andhra Pradesh from a similar period.

Wu’s discoveries received little attention at the time as his country was slowly emerging from the turmoil of the Japanese occupation, the Second World War and the civil war. It took more than a decade after the Communists came to power in 1949 for the stones and statues to even be placed in a museum, known today as the Quanzhou Maritime Museum.

“It is difficult to say how many temples there were, and how many were destroyed or fell to ruin,” the museum’s vice curator Wang Liming told The Hindu. “But we have found them spread across so many different sites that we are very possibly talking about many temples that were built across Quanzhou.”

Today, most of the sculptures and statues are on display in the museum, which also showcases a map that leaves little doubt about the remarkable spread of the discoveries. The sites stretch across more than a dozen locations located all over the city and in the surrounding county. The most recent discoveries were made in the 1980s, and it is possible, says Ms. Wang, that there are old sites yet to be discovered.

The Maritime Museum has now opened a special exhibit showcasing Quanzhou’s south Indian links. Ms. Wang says there is a renewed interest — and financial backing — from the local government to do more to showcase what she describes as the city’s “1000-year-old history with south India,” which has been largely forgotten, not only in China but also in India.

“There is still a lot we don't know about this period,” she says, “so if we can get any help from Indian scholars, we would really welcome it as this is something we need to study together. Most of the stones come from the 13th century Yuan Dynasty, which developed close trade links with the kingdoms of southern India. We believe that the designs were brought by the traders, but the work was probably done by Chinese workers.”

Ms. Wang says the earliest record of an Indian residing in Quanzhou dates back to the 6th century. An inscription found on the Yanfu temple from the Song Dynasty describes how the monk Gunaratna, known in China as Liang Putong, translated sutras from Sanskrit. Trade particularly flourished in the 13th century Yuan Dynasty. In 1271, a visiting Italian merchant recorded that the Indian traders “were recognised easily.”

“These rich Indian men and women mainly live on vegetables, milk and rice,” he wrote, unlike the Chinese “who eat meat and fish.” The most striking legacy of this period of history is still on public display in a hidden corner of the 7th century Kaiyuan Buddhist Temple, which is today Quanzhou’s biggest temple and is located in the centre of the old town. A popular attraction for Chinese Buddhists, the temple receives a few thousand visitors every day. In a corner behind the temple, there are at least half a dozen pillars displaying an extraordinary variety of inscriptions from Hindu mythology. A panel of inscriptions depicting the god Narasimha also adorns the steps leading up to the main shrine, which houses a Buddha statue. Huang Yishan, a temple caretaker whose family has, for generations, owned the land on which the temple was built, says the inscriptions are perhaps the most unique part of the temple, although he laments that most of his compatriots are unaware of this chapter of history. On a recent afternoon, as a stream of visitors walked up the steps to offer incense sticks as they prayed to Buddha, none spared a glance at the panel of inscriptions. Other indicators from Quanzhou’s rich but forgotten past lie scattered through what is now a modern and bustling industrial city, albeit a town that today lies in the shadow of the provincial capital Xiamen and the more prosperous port city of Guangzhou to the far south. 

A few kilometres from the Kaiyuan temple stands a striking several metre-high Shiva lingam in the centre of the popular Bamboo Stone Park. To the city’s residents, however, the lingam is merely known as a rather unusually shaped “bamboo stone,” another symbol of history that still stays hidden in plain sight.

Sage Vishvamitra & the Gayatri Mantra

Vishwamitra ,who was king of India, once went for hunting in the Himalayan jungles with a big retinue of solders. His troops felt hungry & weak after the long hunt was over. While returning back they a saw a hermit & on enquiry found it to be that of Brahmarshi, Vashishta, a sage of cosmic consciousness. The king met with the Sage & saluted him. Finding them fatigued & run down, the Sage asked the King if he could be of some help. The king said his troops were hungry & were in need of rest as they had no food since the time they entered the dense jungle in the morning. The Sage immediately called Kamadhenu, the cow of plenty & asked her to feed the troops & the King. The wish-cow produced the food by her mere will in a plentiful manner. She fed them all to their hearts content.

The King was amazed at the wish-fulfilling powers of the Cow. He requested the Sage to give the cow to him, as he had a large population to feed & this cow would be useful to him for the benefit of the people of his country. He argued that its utility remained highly underutilised as it served just a handful of persons living in the hermitage. The King was prepared to give in exchange a thousand cows & take the cow of plenty with him.

The Sage told him that this cow was specially given to him by God & he cannot give it even in exchange of king’s whole kingdom. He told him emphatically that only those who have realised Truth (Brahman in Vedanta) are given this wish fulfilling cow. At the Sage’s refusal, the King got enraged & stated that he was insulted as no one could refuse a king’s request. He ordered that the cow be removed by force. As soon as troops tried to seize the cow, thousands of celestial men appeared with their weapons & the troops were forced out. Thereafter, with uncontrolled anger, Visvamitra began the fight with Sage Vashista, who held his bramah-danda (monks staff) in the forefront & the challenge started. All the arrows & weapons fired by Vishwamitra, were destroyed by the monk’s staff & he was left defenceless. The bramah- danda was now ready to strike the king, who immediately realised that time was over for him. Finally, king realising the power of a Brahmarshi,   sought for forgiveness. Being kind & compassionate, Sage Vashista withdrew & forgave him.

The king still felt insulted & secretly he vowed revenge. For this he must have more powers than the Sage. The kingdom, rulership, wealth & power & his vast possessions, were nothing before the effulgence (tejas) of a Brahmarshi. It dawned on him that nothing was greater than the knowledge of Truth. He renounced queen, sons & kingdom & retired to Himalayas to practise tapasya. He was in an unchartered area knowing nothing about yoga, pranayama, meditation & austerity. Bereft of comforts, he felt despondent & miserable. But his ego prevented him from seeking guidance of Sage Vashista.  It was the powerful urge to succeed & acquire knowledge that sustained him.

Vishvamitra proceeded to practise meditation intensely on Cosmic self, like Lord Shiva, in the serene upper reaches of Himalayas & never gave up. He was able to separate mind stuff from the body & developed a deep sense of detachment. Ultimately he stilled his thoughts & the yogic fire burst forth in him touching upper spheres of consciousness. Indira, the celestial God, panicked as Vishwamitra could be a threat to his throne. He sent a celestial beauty, Menaka to disrupt his tapasys. Visvamitra was bewitched by her smile & charm which disturbed his tapasya. He lived with Menaka for some time in the forest & begot her a daughter who is well know in Sanskrit literature as Shakuntala. After her, successful mission, Menaka returned to her celestial abode. The daughter was brought up in the forest by a sage called Kanva.

Vishvamitra now fully realised the power of Maya & he moved to another forest. He now renounced food, drink & was determined to achieve the goal. He is reported to have stood on one leg with uplifted arms, & meditated in this way on Brahman for a number of years. He reached the three worlds by austerity & yogic power. Indira again panicked, & this time he sent Rambha, another celestial nymph, to spoil his penance. No doubt Visvamitra’s meditation was shaken, but he realised his earlier mistake when he fell because of lust. Knowing that she had come to create a problem, he opened his eyes & uttered a curse that turned her into a rock. True Knowledge was now dawning upon him: he realized that earlier it was lust that disturbed him in penance, now it was anger. Although he now understood that spiritual path is like walking on razor’s edge, he vowed to push ahead with greater zeal & determination. He moved on to a new Himalayan peak, where he held his breath for a number of years & acquired great spiritual powers.

King Trishanku was ruler of India at that time. He was in the midst of organizing, a great yagnya, to help him to ascend to savrgalokain the human form. Sage Vashista, who was his ‘kul-guru’, refused to conduct the fire sacrifice as it was against divine law. He approached Vishvamitra, who was only willing to be the chief priest as it was a godsend opportunity to display his yogic powers. The yagnya was successfully performed in the king’s palace & by Vishvamitra’s spiritual powers the king was sent to savargaloka in the human form. Indira & other celestials finding Trishanku entering heaven in earthly body, sent him back. With legs up & head down, Trishanku came crashing down to earth & cried for help saying ”Vishvamiter, Vishvamiter please protect me”. With enormous yogic power, Sage Vishvamitra stopped his fall from heaven & created a new celestial world for him. Trishanku even today is shinning as a star in the sky. To us, today, Trishanku means that one is neither here nor there (latka hua manush).

This was one more fall for Vishvamitra & he lost all his yogic powers as he used them for ulterior gain. Because his spirit was indomitable, he took a final decision not to give up meditation. He selected a new place in the Himalayas & new effort began earnestly. Seasons rotated; years passed. He sat motionless fixing his gaze between the eyebrows. This time his yogic power was so intense that it woke up Brahma in Satyaloka. Brahma told him that he had attained great yogic powers of a maharshi. But to become a Brahmarsi, Sage Vashista must bless him. He was asked to go & meet him.

Sage Vishvamitra was frustrated as he could not tolerate to seek blessings of his foe. He felt that so long as Sage Vashista was alive, he could never become a Brahmarshi. Therefore he must kill him. Vishvamitra collected a big rock & went to the hermitage of Sage Vashista at midnight. He waited for the time the Sage would come out to the river for morning meditations, when he would hurl the big rock on his head. As he was standing close to the door of the hermitage, he heard Vashista speaking to his wife, Arundhati that Visvamitra was a great man & he was close to attaining the status of a Brahmarshi. But this could happen only if Vashista comes to meet him. “But will you bless him?” Arundhati asked. ”Of course, I will”, said Sage Vashishta.

On hearing this Visvamitra felt ashamed of himself, rushed inside & prostrated himself before Sage Vashista. “Now you have become a Bramarshi. You have conquered anger, lust, greed, attachment & arrogance one by one. The last barrier you crossed was jealousy. You have also shown that human spirit is invincible & accepts no defeat”, said Vashishta  to Visvamitra. Thereafter as Vashista touched his brow centre, Visvamitra’s third eye opened &  he saw the seven rhythms with which cosmos was created. The sacred Gayatri Mantra, was revealed to him at that time, thus:

The shorter form of the Gayatri is practiced far more commonly:

“OM BUHR, BHUVA, SWAHA

OM TAT SAVITUR VARENYAM

BHARGO DEVASYA DHEEMAHI

DHIYO YONAHA PRACHODAYAT”

We meditate on the glory of the Creator;

Who has created the Universe;

Who is worthy of Worship;

Who is the embodiment of Knowledge and Light;

Who is the remover of Sin and Ignorance;

May He open our hearts and enlighten our Intellect.

The longer version is more profound.

“OM BHUR, OM BHUVAHA, OM SWAHA,

OM MAHAHA, OM JANAHA, OM TAPAHA, OM SATYAM

OM TAT SAVITUR VARENYAM

BHARGO DEVASYA DHEEMAHI

DHIYO YONAHA PRACHODAYAT”

What Vedas say about DEATH and Rebirth of the human body?

Human body is mentioned in VEDAS as tri-ani pada (three bodies in one) - divine, spiritual and gross. Atma (soul) - the omniscient principle resides in divine body, spirit (JIVA) - the energy principle resides in spiritual body along with ten Pranas (vital breaths / Asu), Vivek (discernment), Buddhi (intellect).

According to Rig Veda 1-2-7 Pranas/Asu is the great devourer of diseases. Billions of cells along with senses/sense organs and etani -outward looking mind reside in our gross body. Atma (soul) is not affected by MAYA the cosmic delusion. Since Maya hides the Truth and Reality with its Golden Lid, and this dazzling golden disc (extreme Materialism in the vast sea of turbulent matter) affects senses and sense organs, so the existence of Soul as Reality remains hidden from the senses. 

Beneficent spirit is provided to us to perform our right deeds. Good thoughts relate to the soul. Thus, human mind (manas) is completely joined with soul and spirit but under the influence of senses, phenomenal world of matter it is de-linked from these divine inner instruments and is badly entangled with matter, lust, greed infatuation and attachment. One of the purposes of human birth is mentioned “realisation of one’s Real Self”. For Self Realisation Vedas prescribe “Follow RTA (cosmic laws) which having been created even God follows sternly.” By following RTA and Dharma, one can realise the Real Self in one birth.  

What happens at the time of Death of the gross body? Vedic Description

At the time of death of the gross body, cells merge with the earth, Spirit (Jeev) merges with the divine Nature (Prakrti), the human Soul being immortal remains alive, and hence consciousness remains. Based on degree of truth, quality of Karma (good or bad deeds), acquired in the present and previous births as individual's running ledger account, it gets manifested again on the birth of another gross body. This process of birth and rebirth continues until, the soul achieves perfection, is released from the three modes of Prakrti and moves beyond three gunas of transparency, activity and passivity. It is the stage of salvation, liberation i.e. Vedic Moksha.

Rig Veda 1-164-20, 10-9-20, 10-8-43 and 44 describe three divine substance, Parmatma, (Supreme Soul), Atma (human soul) and the divine Nature Prakrti. On the “Death” of human beings, Spirit goes back to Prakrti and merges with the Nature as part of the vast storehouse of energy. The Soul does not go back to Parmatma who is the Supreme Soul as it gets affected with subtle atoms and particles of human good and bad deeds, thoughts and desires.

Vedic metaphysics is emphatic that owing to the prevalence of the spirit of God in all human beings, any distinction of class superiority or inferiority is negation of religion and ethics.

Soul is dynamic but not moving when manifested, but moves faster than all material things when not manifested. It traverses billions of miles when it goes to devas (formless beings of light as forces of divine Nature) viz. Suriya (Sun), Chandrama (Moon), Indra, Mitra, Varun, Yama etc., during the 12 days journey after the death of gross body for purification, knowledge, luster, noble and divine traits, which it lost during the stage of manifestation in the body. (Yajur Veda 39-6). However, the effects of Karma remain intact. It becomes fierce, calm, terrible, fearless, ignorant, enlightened, passionate or ascetic dependent on the past deeds, desires and thoughts (Y.V.39-7). In the womb it becomes lovely through various virtuous deeds, chastise able through ignoble deeds, supreme through divine knowledge, noble through spiritual force and protector of all bodily organs and the pericardium enclosing the heart. It is for this reason that most of the scriptures mention the soul dwelling in the heart of all individuals. Apart from Vedas, Bhagavad-Gita, Adi Grantha Gaund M-5 and Katha Upanishad 1-2-20 to 22 also mention the soul residing in the heart.

After its 12 days journey, it is well equipped with Vedic knowledge, a-priori principles and cosmic laws of social and moral order (Rta). Thus on the birth of a child, the knowledge of four Vedas is made available through the manifested soul which is part of the inner world.

Thus consciousness is the real cause of transmigration of soul from one body to another. Brihadarnyaka Upanishad 4-3-34 and 4-4-4 explains the rebirth as a man passes from dream to wakefulness, so does from this life to next life. At old age or during the stage of degeneration even during young age, the self separates from the limbs like ripe mango, fig or banayan fruit separates itself from the trunk. The same way the self hastens to his new abode based on past karma and begins a new life in a new body. The "self" i.e. atma departs through eye, or gate of the skull or some other apertures of the body. The deeds of the entire life and the impressions those deeds created to the manifested soul before leaving the body follows the individual in the next birth.

Even those Souls which have achieved Moksha and have become one with God also take birth after centuries to guide the harassed humanity. Some time they take birth through divine potency like Lord Krishna or Lord Rama and most often as human beings with normal birth like Buddha, Mahavira, Socrates, Sankracharya and many others. 

From the above description, it is apparent that true followers of Vedic guidelines observe Prayer Meetings of the departed souls on the 13^th day of the death as the departed soul completes its journey for purification on the 12^th day.

Why do we do aarati

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping.

It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord.

Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head.

We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati?

Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord.

Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.

Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord.

Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.

The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.

Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord?

Therefore, as we perform the aarati we chant;

Na tatra suryo bhaati na chandra taarakam

Nemaa vidyuto bhaanti kutoyamagnib

Tameva bhaantam anubhaati sarvam

Tasya bhasa sarvam idam vibhaati

He is there where the sun does not shine,

Nor the moon, stars and lightning.

then what to talk of this small flame (in my hand),

Everything (in the universe) shines only after the Lord, 

And by His light alone are we all illumined

Why do we chant Om

Om is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.

All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.

Om is the universal name of the Lord. It is made up of the letters A (phonetically as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".

The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.

The formless, attributeless Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm). 

Om is written in different ways in different places. The most common form symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless.

Why do we offer a Coconut

In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada.

The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord.

A mind thus purified by the touch of the Lord is used as prasaada (a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker.

The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems. 

The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.

Why do we say Shaanti thrice

Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise.

Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life.

However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such prayers end by chanting shaanti thrice.

It is believed that trivaram satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth".

We chant shaanti thrice to emphasise our intense desire for peace. All obstacles, problems and sorrows originate from three sources.

Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.

Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.

Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimised from the three sources written about above.

May peace alone prevail. Hence shaanti is chanted thrice. 

It is chanted aloud the first time, addressing the unseen forces. It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.

Why do we blow the Conch

When the conch is blown, the primordial sound of Om emanates. Om is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it.

As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas.

All knowledge enshrined in the Vedas is an elaboration of Om. The conch therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands.

It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil.

Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers.

Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine.

The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse.

Twam puraa saagarot pannaha

Vishnunaa vidhrutahakare

Devaischa poojitha sarvahi

Panchjanya namostu te

Salutations to Panchajanya

the conch born of the ocean

Held in the hand of Lord Vishnu

and worshipped by all devaas

Why do we worship tulasi

In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its qualities) is the tulasi.

For Indians it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja - as it is regarded so selfpurifying.

As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head.

Also that all offerings would be incomplete without the tulasi leaf - hence the worship of tulasi.

She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.

Tulasi is married to the Lord with all pomp and show as in any wedding.

This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.

Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world.

The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.

Yanmule sarvatirhaani

Yannagre sarvadevataa

Yanmadhye sarvavedaascha

Tulasi taam namaamyaham

I bow down to the tulasi, At whose base are all the holy places, At whose top reside all the deities and In whose middle are all the Vedas.