Prostrate before parents and elders

Why do we prostrate before parents and elders? 

Indians prostrate before their parents, elders, teachers and noble souls by touching their feet. The elder in turn blesses us by placing his or her hand on or over our heads. Prostration is done daily, when we meet elders and particularly on important occasions like the beginning of a new task, birthdays, festivals etc. In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce one-self, announce one's family and social stature. 

 


Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the sacrifices they have done for our welfare. It is a way of humbly acknowledging the greatness of another. This tradition reflects the strong family ties, which has been one of India's enduring strengths. 

The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them. Good thoughts create positive vibrations. Good wishes springing from a heart full of love, divinity and nobility have a tremendous strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders, which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received. 

The different forms of showing respect are :

Pratuthana: 

Rising to welcome a person. 


Namaskaara: 

Paying homage in the form of namaste 


Upasangrahan: 

Touching the feet of elders or teachers. 


Shaashtaanga: 

Prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder. 


Pratyabivaadana: 

Returning a greeting.

Lotus is special

Why do we consider the lotus as special? 

The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.). 

The lotus blooms with the rising sun and close at night. Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances. 

The lotus leaf never gets wet even though it is always in water. It symbolizes the man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow and change. This is revealed in a shloka from the Bhagwad-Geeta: 

Brahmanyaadhaaya karmaani 

Sangam tyaktvaa karoti yaha

 Lipyate na sa paapena 

Padma patram ivaambhasaa

He who does actions, offering them to Brahman (the Supreme), abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.
From this, we learn that what is natural to the man of wisdom becomes a discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras.


Each one is associated with lotus that has a certain number of petals. For example, a lotus with a thousand petals represents the Sahasra chakra at the top of the head, which opens when the yogi attains Godhood or Realisation. Also, the lotus posture (padmaasana) is recommended when one sits for meditation. A lotus emerged from the navel of Lord Vishnu. Lord Brahma originated from it to create the world. Hence, the lotus symbolizes the link between the creator and the supreme Cause.


It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the swastika is said to have evolved from the lotus.

Chant Om

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 (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.

Tilak, pottu and the like

Why do we wear marks (tilak, pottu and the like) 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.

Tulasi

Why we should 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 self-purifying. 

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.

Lifting of the Govardhan Hill

Govardhan (Sanskrit: गोवर्धन) is a hill located near the town of Vrindavan in India, considered as sacred by a number of traditions within Hinduism.

It is especially important to those traditions which worship Krishna or Vishnu as the Supreme God (Ishvara) such as Vaishnavism and Gaudiya Vaishnavism, which are popular around the Govardhan area. A great number of pilgrims visit Govardhan each year and perform parikrama, circulating around the area of the hill whilst praying, singing (bhajan) or performing japa meditation. The hill and surrounding area are believed to be the sites where Krishna and Balarama performed specific pastimes (lilas) during their last incarnation on the Earth planet.

Known as Govardhan or Giriraj it is the sacred center of Vraja and is identified as a natural form of Krishna.

The name 'Govardhana' has two primary translations. In the literal meaning 'Go' translates to 'cows', and 'vardhana' translates to 'nourishment'. Another meaning of 'Go' is 'the senses' and 'vardhana' can also mean 'to increase' - thus the name is also translated by devotees of Krishna as 'that which increases the senses' in their attraction to Krishna - In this connection it is believed that the personality of Govardhan blesses the devotee by increasing his devotion (bhakti). Thus by residing in the foothills of Govardhan Hill, all the senses and the respective duties of a soul attain divinity and are more inclined to perform service to Krishna.

The lifting of Govardhan
 
Krishna holding Govardhan hill from Smithsonian Institution’s collections
 
Temple dedicated to Govardhan

Govardhan Puja is celebrated the day after Diwali. It is the day Lord Krishna defeated Indra, the deity of thunder and rain. As per the story, Krishna saw huge preparations for the annual offering to Lord Indra and questions his father Nanda about it. He debated with the villagers about what their 'dharma' truly was. They were farmers, they should do their duty and concentrate on farming and protection of their cattle. He continued to say that all human beings should merely do their 'karma', to the best of their ability and not pray or conduct sacrifices for natural phenomenon. The villagers were convinced by Krishna, and did not proceed with the special puja (prayer). Indra was then angered, and flooded the village. Krishna then lifted Mt Govardhan and held it up as protection to his people and cattle from the rain. Indra finally accepted defeat and recognized Krishna as supreme. This aspect of Krishna's life is mostly glossed over.

It also represents the downfall of Indra, and a new beginning in Hindu philosophy, from a more sacrificial/ appeasement oriented worship, to a more spiritual plane of thought. This evolution of thought in Hinduism was brought about by Krishna, and therefore he has been the most important Hindu deity since then - considered an 'avatar' of the supreme.

According to ancient Vaishnava legends the Vedic demi-god, Indra was feared by human beings, and when Krishna found out, he opposed the performance of sacrificial worship for Indra. He emphasized the importance of karma and doing ones duty. This supposedly made Indra angry at the boy Krishna (an incarnation of the Supreme God according to the Bhagavata Purana). Indra thus invoked many clouds to appear in the sky and schemed to flood the region with rains lasting for seven days and seven nights. Krishna in reply then lifted Govardhan hill, under which all the animals and people of the region took shelter, safe from the rains of Indra's fury. Ultimately, Indra accepted defeat, and after praying to Krishna, left for his heavenly abode, the Svarga.

Origin Of Nathdwara

ARRIVAL OF SRINATHJI AT NATHDWARA:

Once, while Shri Gusainji was in his way to Dwarka , he saw a very lovely spot in Mevar, Rajasthan, called Sinhad and mentioned to Harivanshaji, “In the future, Shrinathji will reside here. As long as I am here, Shrinathji will not leave the Govardhan Hill.” 

Shri Gusainji then stayed there for two days. The King of the region, Shri Udaya Singh, came for his darshan and presented him with one hundred gold coins. Shri Gusainji blessed him with one of his shawls. After the king accepted it, he bowed to Shri Gusainji and returned to his palace. Later his queen came. She was the daughter of the princess Mirabai. Ajabkunvari, took initiation from Shri Gusainji decided ti head on to Dwarka, Ajaba fainted at the thought of separation from him. Then Shri Gusainji told her, “I cannot live here, but Shrinathji will daily come here and allow you His Darshan.”

Afterwards, Shrinathji daily came from the Govardhan Hill to Mever to appear before Ajaba. After playing the board game Choper with her, Shrinathji would return to the Govardhan Hill. One day Ajaba requested, “ In your Comings and Goings to Mevar from the Govardhan hill, You are very troubled. Live here on Mevar, then I can always see You.”

Shrinathji replied, “As long as Shri Gusainji remains on the earth, I Will not leave the Govarthan Hill. Afterwards, I will Definitely come to mevar and will stay here for many years. Then, when Shri Gusainji again appears in his lineage, I will return to Braja and will play at the Goverdhan Hill for many Years.” Saying that, Shrinathji returned to the Goverthan Hill.

Many years later, Shrinathji remembered that He was supposed to move to Mevar to Mevar and thought, “I Must go to Mevar. But Shri Mahaprabhuji has established My temple on the Goverthan Hill, so the lineage holders will only agree to the move Mevar.” 

And hence he forced Aurangzeb to attack the temple and he then with Navneetpriyaji & all balaks left for Mevar which is now called Nathdwara.

Naadaani Na Kar Naadaan

naadaani na kar naadaan, na kar is kaaya pe tu abhimaan,

ki  ik din aayega yum ka viman, usi din tootegi sab teri shaan re,

naadaani na kar naadaan, na kar is kaaya pe tu abhimaan,

ki  ik din aayega yum ka viman, usi din tootegi sab teri shaan re,

naadaani na kar naadaan,

............................................

aaye yahan ek-ek se maaanav, raja harishchand sa dani,-2

baali dashaasur sa veer purush bhi, baaki rahi naa nishaani,-2

ravan ke jaisa tyaagi manuj ka,-2 mit gaya naamo nishan re,

naadaani na kar naadaan............

............................................

arjun yudhishthir karan jaise daani ka, kuch bhi chala nahi chara,-2

dekho baheliya ne aake kanhaiyaa ke, paaon mein teer se maara,-2

yum ke shikanje se bachne na paayi,-2 mohan muraari ki jaan re,

naadaani na kar naadaan............

............................................

do din ka jeevan tera re murakh, varna hoga pachtana,-2

prem se mille milale aye majrooh, hoga ik din sabko jaana,-2

kya jaane re kis bhes mein tujhko,-2 mil jaaye karuna nidhan re,

naadaani na kar naadaan, na kar is kaaya pe tu abhimaan,

ki ik din aayega yum ka viman, usi din tutegi sab teri shaan re,

naadaani na kar naadaan....

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Achyutam Keshavam

achyutam keshavam krishna damodaram, achyutam keshavam krishna damodaram,

ram narayanam janaki vallabham, ram narayanam janaki vallabham,

..........................................................

kaun kehete hai bhagwan aate nahi, kaun kehete hai bhagwan aate nahi,

tum meera ke jaise bulate nahi, tum meera ke jaise bulate nahi,

achyutam keshavam ..........

..........................................................

kaun kehete hai bhagwan khate nahi, kaun kehete hai bhagwan khate nahi,

ber shabri ke jaise khilate nahi, ber shabri ke jaise khilate nahi,

achyutam keshavam ..........

..........................................................

kaun kehete hai bhagwan sote nahi, kaun kehete hai bhagwan sote nahi,

maa yashoda ke jaise sulate nahi, maa yashoda ke jaise sulate nahi,

achyutam keshavam ..........

..........................................................

kaun kehete hai bhagwan naachte nahi, kaun kehete hai bhagwan naachte nahi,

gopiyon ki tarah tum nachate nahi, gopiyon ki tarah tum nachate nahi,

achyutam keshavam ..........

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kaun kehete hai bhagwan rote nahi, kaun kehete hai bhagwan rote nahi,

tum sudama ke jaise rulate nahi, tum sudama ke jaise rulate nahi,

achyutam keshavam krishna damodaram, achyutam keshavam krishna damodaram,

ram narayanam janaki vallabham, ram narayanam janaki vallabham, - 2

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