Monday, July 29, 2013

Chand Baori: India’s Most Famous Stepwells



PLEASE READ, SHARE AND HELP US SPREAD THE KNOWLEDGE! 

Located in the village of Abhaneri near Jaipur, Rajasthan, is a famous stepwell constructed in the 9th century. Chand Baori consists of 3500 narrow steps over 13 storeys and extends approximately 100ft into the ground, making it one of the deepest and largest stepwells in the world. 

Built during the reign of King Chanda of Nikumbha Dynasty, the stepwells provided surrounding areas with a dependable water source centuries before modern water delivery systems were introduced. The apparently complex geometric architecture of the stairs and steps ensured that the Rajput people had access to water at any time of the year and from all sides. No one is sure why the steps were built so elaborately but every drop of water was precious in Rajasthan and Chand Baori also became a community gathering place for the Abhaneri locals, especially during summer due as the air at the bottom of the well is always 5-6 degrees cooler than at the top.

The steps surround the well on three sides while the fourth side has a set of pavilions built one atop another. The side that has the pavilions have niches with beautiful sculptures including religious carvings. There is even a royal residence with rooms for the King and the Queen and a stage for the performing arts. A temple is situated right across these stepwells.

Chand Baori was featured in the movie The Fall and also made a small appearance in Christopher Nolan’s blockbuster The Dark Knight Rises.

The well is now a treasure managed by the Archaeological Survey of India



Akshit Kapoor

Significance and Meaning of "ORANGE" / "SAFFRON" color



In India, colours play a very important role in religion and cultures, showing a very deep significance that transcends purely decorative values. Artists use color on the deities and their dresses signifying their qualities. Proper use of colors creates an environment, which should keep a person cheerful. Some of the main colors used in religious ceremonies are red, yellow (turmeric), green from leaves, white from wheat flour. etc. The main color that most Eastern religions and cultures use is Saffron.

Hinduism:
If there is any colour that symbolizes all aspects of Hinduism, it is Saffron – the colour of Agni or fire. Fire burns away the darkness and brings light and it is symbolic of knowledge burning ignorance. Fire also shows the spirit of Yagna (Ritual of the sacred fire) which is important to Self knowledge. As such, the fire altar is regarded as a distinct symbol of ancient Vedic rites.

A colour of purity, it represents religious abstinence, purging and resultant purity. It is the colour of saints and ascetics, those who have renounced the world. Wearing saffron colour symbolizes the quest for Knowledge of Godhead.

In symbolism, Saffron comprises of the colours of Sun, Mars and Jupiter that relates to:
Driving the Desire (Mars) for Truth or Moksha, liberation (Sun) with the help of knowledge and one who dispels it (Jupiter).

When sages moved from one ashram to another, it was customary to carry fire along. The inconvenience to carry a burning substance over long distances may have given rise to the symbol of a saffron flag. Triangular and often forked saffron flags are seen fluttering atop most Sikh and Hindu temples.

It is the color of holy men and ascetics who have renounced the world. Wearing the color symbolizes the quest for light. It is the battle color of the Rajputs, the warrior caste.

Buddhism:
In Buddhism, Saffron is the color of illumination, the highest state of perfection. The saffron colors of robes to be worn by monks were defined by the Buddha himself and his followers in the 5th century B.C. The robe and its color is a sign of renunciation of the outside world and commitment to the order. The candidate monk, with his master, first appears before the monks of the monastery in his own clothes, with his new robe under his arm and asks to enter the order. He then takes his vows, puts on the robes, and with his begging bowl, goes out to the world. Thereafter, he spends his mornings begging and his afternoons in contemplation and study, either in a forest, garden, or in the monastery.

Sikhism:
In Sikhism, orange or saffron appears in the form of Nishan Sahibs (the Sikh flag), the cholas (warrior attire) worn by Panj Pyaray and Sikh turbans. This is the colour of deep joy and bliss. It absorbs shocks, nasty experiences and trauma. It’s about letting go of what holds us back or what is not helpful. Orange is the colour of connection, a sense of community, belonging and social aspects of being.

Orange is also the colour of second mediation Chakra - Sacral Chakra/ Hara / or Swadhisthana chakra. This Chakra holds the energy that gives pleasures of life (Swad-histhana) ... everything from taste and pleasure of food, relationships, worldly possessions, money, property, sexual energy etc. Everything that gives the taste of life! Those who wear saffron clothes, symbolically say that they have mastered the Swadhisthana chakra - or they have raised above the worldly pleasures.

Saffron is also one of the three colours in the Indian flag, signifying courage and selflessness. India has a history of brave and loyal freedom fighters. Saffron indicates the strength of this nation and its will to give away all for the benefit of its people.



Akshit Kapoor

Cursed Gem of Indra


Stolen by British during Plassey Revolt.

At first glance, the Delhi Purple Sapphire is nothing special to look at compared to the Hope diamond and the Koh-i-Noor diamond. In fact, it is not even a sapphire but rather a plain looking oval-cut amethyst set in blackened silver setting, marked with astrological signs and framed by two scarab carved gems on either side. Despite its very unremarkable appearance, the Delhi Sapphire is considered to be the most notoriously cursed gems to date.

Obscure from the world until chanced upon by Peter Tandy, a curator at the Natural History Museum in England. The gemstone was accompanied by a typewritten from its last owner, Edward Heron-Allen which read, “This stone is trebly accursed and is stained with the blood, and the dishonor of everyone who has ever owned it ,” and, “Whoever shall then open it, shall first read out this warning, and then do as he pleases with the jewel. My advice to him or her is to cast it into the sea.”

This warning was not enough for Heron-Allen. He had taken extra precaution of wrapping the gem in protective charms and sealing it in seven boxes before donating it the museum. The note further gave account of the gemstone’s dark history that he knew, starting from Cawnpore after the Indian mutiny at the Temple of Indra in 1857. A Bengal cavalryman by the name of Col. W. Ferris took the amethyst from temple as his own personal loot, shortly after which both him and his son were beset by health and financial ruin. The sapphire was given to a family friend who committed suicide soon after.

Edward Heron-Allen was an English polymath, writer, lawyer, scientist and Persian scholar who translated the works of Omar Khayyam. A close friend of Oscar Wilde, he became the next owner of the gem in 1890. A man of science, Heron-Allen was not someone who believed in superstition easily but too many incidences led him to believe that the stone was cursed. He tried twice to give it away to friends, both times receiving it back after they met with ill luck.

Heron-Allen even threw the sapphire into Regent’s Canal and again he found it in his possession 3 months later after being found by a dredger. The jeweller who bought the stone recognized it and promptly returned to Heron-Allen whose belief in the curse intensified. He had the stone locked away only to be taken out after his death in 1904 when the amethyst was given to the museum under the request the box not be opened until 3 years after his death.

In 2004, the gem came into the possession of John Whittaker, a member of the Natural History Museum. He was tasked with transporting the sapphire to the Heron-Allen society for an event. During the trip, both he and his wife were trapped in their car amidst the most horrific thunderstorm of their lives.

Tasked with transporting the gem on another occasion, Mr. Whittaker fell violently ill with a stomach bug. Before the stone could be transported for the third time, he found himself in severe pain that ended up with him passing a kidney stone.

Whether the stone is cursed or not, it is ironic to note that the Delhi Purple Sapphire belonged to the temple of the Hindu god of war and weather. The story may seemed to be plucked out of an old black and white horror movie, but it is strongly believed that through its theft from the ancient idol a curse was cast.



Akshit Kapoor

Koh-i-noor - Mountain of Light



Once known as the largest diamond in the world, the Koh-i-noor is a 106 carats diamond. Previously it had belonged to various rules in India but today lies in the hands of the British royal family and is part of the Crown Jewels. 

Legend has it that Koh-i-noor is 5000 years old and is the Syamantaka jewel that is referred to in Sanskrit writings. This jewel is supposed to have originally belonged to the Sun god, who wore it around his neck. It is said that any land it that possessed it would never encounter any calamities in the form of natural disasters and would always be full of prosperity and plenitude.

Current name of the diamond, Koh-i-noor is in Persian and means `Mountain of Light`. Up until 1304, the diamond was in the possession of the Rajas of Malwa but was not called by its current name.

First document that verifies the existence of Koh-i-noor dates back to 1526 when it came into the possession of the Indian conquerer, Babur, mentioning the previous ownership by the Raja of Gwalior in the 13th century.

The diamond continuously changed hands between Indian and Persian rulers as they fought bitter battles throughout history.
The diamond ended up being mounted on the Mughal throne of India – the Peacock Throne. It is said that when Shah Jahan , the ruler who commanded the building of this throne and the Taj Mahal, was imprisoned by his son, that he could only ever see the Taj Mahal again through the reflection of this diamond.

The diamond once again was lost to India when it was stolen to Nadir Shah and made its way to Persia in 1739, again making its way back to Punjab in 1813 when Shuja Shah Durrani, the deposed ruler of Afghanistan, took it to India and made a deal to surrender the diamond in exchange for help in winning back the Afghan throne.

The diamond was 186 carats before the British acquired it by conquering Punjab and the stone was given to Queen Victoria by the then British Colonial Governor-General of India. Prince Albert carefully searched for a diamond cutter and gave the missions to a certain Mr. Cantor in Netherlands, who began the difficult task of cutting it which took 38 days to accomplish. Cut into an oval shape, the diamond lost its lustre and was reduced to its current form and weight of 108.93 carats. Apparently, Prince Albert wasn`t too happy with the end results.

The Koh-i-noor was mounted on the Royal Crown along with over 2000 other diamonds.

There is apparently a curse on the diamond that affects all men who wear it but women are immune. The Crown was used by Queen Victoria, Queen Alexandra, Queen Mary and Queen Elizabeth and is only worn by the female members of the British Royal Family as per Queen Victoria`s last will and testament.
Both India and Pakistan each claim the diamond be handed back to them by the British. However, as of February 21, 2013 British Prime Minister refused to hand it over, saying `I certainly don`t believe in “returnism”, as it were. I don’t think that’s sensible`.

The Crown is currently on display at the Tower of London and it looks like it is going to remain there indefinitely.



Akshit Kapoor

Takshashila - The World's First and Oldest University



India has a long and venerable history in the field of higher education. In ancient times, the country was known to have been home to the oldest formal universities in the world.

The world's first University was established in Takshila or Taxila or Takshashila (now in Pakistan) in 700BC. This centre of learning was situated about 50 km west of Rawalpindi in Pakistan. It was an important Vedic/Hindu and Buddhist center of learning but wasn`t as well organized as the University of Nalanda.

The Vayu Purana traces the start of Takshila to Taksha, son of Bharata and is also mentioned in Mahabharata, citing Dhaumya as one of the Acharyas. There are several mentions of this University in the Buddhist Jataka Tales. Chinese travellers like Fa Hian (Faxain) and Huien Tsang (XuanZang) also speak of Takshila in their writings.

More than 10,500 students from all over the world studied here. The campus accommodated students who came from as far as Babylonia, Greece, Arabia and China and offered over sixty different courses in various field such as science, mathematics, medicine, politics, warfare , astrology, astronomy, music, religion, and philosophy. Generally, a student entered Takshashila at the age of sixteen. Students would come to Takshila and take up education in their chosen subject with their teacher directly. Entrance exam to Takshila was very difficult and only 3 out of every 10 students passed the admission test.

They were supposed to pay for their expenses. However, if a student was unable to pay then he could work for his teacher. The Vedas and the Eighteen Arts, which included skills such as archery, hunting, and elephant lore, were taught, in addition to its law school, medical school, and school of military science.

Takshila was specialized in the study of medicine.

Panini, the famous Sanskrit grammarian, Kautilya (Chanakya) and Charaka, the famous physician of ancient India, and Chandragupta Maurya were the products of this university. It gained its importance again during the reign of Kanishka. It was probably, the earliest of the ancient seats of higher education. Takshashila is perhaps best known because of its association with Chanakya. The famous treatise Arthashastra (Sanskrit for The knowledge of Economics) by Chanakya, is said to have been composed in Takshashila itself.

During the 800 years that Takshila was operational, it attained great fame. The University consisted of:
- 300 lecture halls with stones benches for sitting
- laboratories
- Observatory called the Ambudharaavlehi for astronomical research
- Massive Library called Dharma Gunj or Mountain of Knowledge,
consisting of 3 buildings: Ratna Sagar, Ratnodavi and Ratnayanjak

Takshila`s prosperity resulted from its position at the junction of three great trade routes. In the second half of the 5th century, it was severely damaged by Hephthalite invasions; during the 7th century it was gradually abandoned by its inhabitants. Excavations begun in 1913 finally gave the world a peak into the best minds in Indian history.

Takshila was listed by the UNESCO as one of the World Heritage Sites in 1980.


Akshit Kapoor

Do we really need a "RELIGION" to do good

India’s rich history and culture are deeply rooted in religion, resulting in the birth of some of the world’s major religious traditions of Hinduism, Buddhism, Jainism and Sikhism. 

This religious diversity and religious tolerance are established in the country both by the law and custom and a vast majority of Indians associate themselves with one religion or the other. 

Ancient India has shown that separate religions can co-exist together in harmony. Many great works of art, literature, breakthroughs in medicine, science, among other things have been the end result of this peaceful lull in history.

However, due to the invasion of foreigners over the past few centuries, there has been too much bloodshed to ignore the fact that not everyone wants to live in harmony anymore. Theologies of the invading religions are in stark contrast to the already existing ones, wanting to assimilate and repress the native thoughts of process. This is reached by any means possible: from forceful conversion in the past, threatened with torture and death, to emotional blackmail of the present, sweet-talking their way into house and home until it is too late to realize what is being destroyed. Both of these conversions have brought in too much hatred and segregation to want to really, truly understand what the MAIN concept is behind each religion or thought behind the concept of God.

If Ancient India could co-exist peacefully and produce amazing achievements, then what is stopping Modern India from emulating the past and do the same again?

In your opinion - the READER of this post - how would you like to see India advance? Is religion now only a hindrance? Can we do away with the hatred created over the past centuries so we could live in harmony instead, looking at others NOT as a Hindu, Sikh, Christian, Muslim etc., but as a HUMAN BEING FIRST?


Akshit Kapoor

Measuring Spiritual Growth



Shakespeare echoed the central theme of the Upanishads when he said in ‘As You Like It’ – “All the world’s a stage, / And all men and women merely players; / They have their exits and their entrances...”. Vedanta speaks of sakshi bhava or ‘witness attitude’ as a measure of spiritual growth. Objectivity is the key to material success, happiness as well as growth to one’s potential. Maintain the attitude of an observer, never getting entangled. Be impartial in all circumstances, non-partisan; unbiased, unprejudiced. Be like a spectator in a boxing match. If you jump into the ring you could get beaten up by both parties.

You are an actor in the drama of life. Play your role wholeheartedly, dispassionately, perfectly and exit gracefully when the time comes. Don’t get entangled in a make-believe world.

Atman, the spirit, is completely objective. It enables all your activities but has nothing to do with their functioning. Just as fuel propels all cars to move but does not determine their performance. Electricity is the same in all gadgets but is not responsible for manifestations.

At Kurukshetra, Arjuna is overwhelmed by emotion. Grief-stricken, he refuses to perform his duty. He asks Krishna, his friend and mentor, for help. Krishna’s opening remarks in the Bhagwad Gita are,“The wise do not grieve either for the living or the dead. All grief is because of wrong identification and attachment”. You believe that the cause of your misery is out there in the world. You blame the spouse, kids, the government and even the weather for your unhappiness. As long as you believe the world is causing you sorrow, there will never be a solution to your problems.

You are responsible for your sorrow. As long as you identify with the body, mind and intellect, you will be unhappy. These instruments are matter as world is also matter. Matter affects matter, just as magnet attracts iron. You are neither body, mind nor intellect; you are spirit. The world does not have the power to affect the spirit but you think it does because of your involvement with body, mind and intellect. Just remember you are atman and interact with body, mind and intellect. Then you will remain a sakshi, witness, of everything but never get involved.

You go through three states of consciousness – waking, dream and deep sleep – all projections of your mind. The real you is atman, the fourth state. Live life as if you are re-entering a dream, knowing its illusory nature, tongue-in-cheek, objectively, joyfully. Do what you have to do, without involvement, entanglement or heartburn.

Objectivity is the secret of enjoyment. You are able to enjoy a tragic movie because you know you are not a part of it. Had you been even remotely connected with the happenings in the movie you would suffer. Practise objectivity by observing the world around you. Observe external objects, people around you, their appearance, emotions, and thoughts. Then shift your attention to your own body, mind and intellect. You will be in an oasis of peace and tranquillity in the midst of turbulence around.

The mind is the realm of emotions and feelings; the intellect is of reason, discrimination and judgement. The mind is involved, attached and partisan. The intellect is capable of remaining objective, unbiased and unprejudiced. Use your intellect, strengthen it so you are objective in all situations. From such an impersonal viewpoint, you will find life entertaining.



Akshit Kapoor

Bhangarh – India’s Haunted City



It has lain abandoned for the best part of 400 years and is said to be the most haunted place in India. Situated between the cities of Delhi and Jaipur in the state of Rajasthan the true reason for its abandonment has been lost to history, though there are several legends surrounding its fate. Even today no-one is allowed to enter the ghost city of Bhangarh after twilight – it is said that if they do they will never return. 

Within the grounds there are still majestic temples to major Hindu deities: Shiva, Lavina Devi and Gopinath are represented among others but the throngs of worshipers who clamoured for entrance to the temple are long gone. The town was first built in the reign of Bhagwant Das, a powerful maharaja, in 1573. It is said that a local guru was asked for permission to build the city.

The guru, Balu Nath, allowed the city to be built but made a single condition. His own dwelling place was close by and he demanded that it should, at all time, be out of the shadow of Bhangarh. Should his retreat ever come under the shadow of the royal residences the city and its inhabitants would be doomed.

Soon, the city was home to a population of over 10,000. Many of its non-religious buildings were also built from stone – a sign of the prosperity that the place must have enjoyed, let alone the expectation of the population that they were there for a very long time.

Bhangarh gained the reputation for ostentatious displays of wealth in its architecture and its people for their decadence. They were supposedly commanded by the maharajah to wear their finery at all times, paid for out of his own unimaginable wealth. Their thoughts turned to living life as profligately and dissolutely as possible. Cultures all over the world have tales of cities descending in to this kind of lifestyle, so you have probably guessed what comes next.

Yet it is said that Balu Nath’s command was forgotten within a generation and that the son of the maharaja, Chhatr Singh, decided to extend his palace, building several new floors and increasing its height considerably. Shortly after, a still unspecified calamity overcame the city.

Historians believed the town’s decline was at first due to conquest. Yet the buildings remain remarkably intact for their age and show no sign of warfare having been conducted in or around the city. The fort and almost complete walls are still surprisingly intact. It is now thought that the city’s desertion was most probably down to a natural disaster in the area and that contributed to the decline.

Another myth concerns a beautiful princess, Ratnavati. A young magician fell in love with her but knew that his feelings would never be reciprocated. So, he made a magic oil which would hypnotise the princess in to giving herself to him. However the wily princess was versed in the dark arts herself and knowing the potion was enchanted, threw it upon the ground.

There, the potion transformed in to a rock and crushed the hapless magician. His final words were a curse on the princess and the palace. Within the year there was a great battle and the princess became one of its many victims. Whether or not you believe in legends it is a compelling story, culturally familiar to most.

Whatever caused the situation the city was no longer a center of local administration after 1630. A tiny population eked a living among the remains of the buildings. Those who survived the previous catastrophe left Bhangarh never to return after a terrible famine in 1783.

They left the stone buildings intact behind them. Unusually, the stones were never reused for other building projects, which only added to the reputation of the place as haunted.

Today the city is a popular tourist attraction. To facilitate the visitors a small village of around 1000 souls has sprung up at its periphery. The villagers will tell you stories of the town coming alive at night, that you can hear the sound of music and laughter coming from within. Yet none will dare enter to investigate



Akshit Kapoor

The Inner Meaning of Guru Purnima


Guru is one who is “heavy” (with knowledge, wisdom and inner experience) and hence holds us fast lest we be swept by the waves of ignorance and be drowned in the ocean of material existence. Traditionally, a Guru is a God Realized Being – one who has merged with Divinity and remains back on earth to teach those who yearn for Divinity. 

All existence has come from the Supreme Brahman and nothing exists apart from Divinity. All creation is veiled by maya or illusion and it is difficult for us to know or understand Divinity. In great compassion, Divinity manifested a portion of itself which retains the memory of Godhood and sent it to teach us. This is the Guru. Only God can be Guru as only God knows God!

We obtain information and knowledge from schools and colleges which helps us to earn a livelihood. The knowledge and wisdom imparted by the Guru helps us to live in the right manner. The wisdom imparted by the Guru helps us to set benchmarks for ourselves and we are propelled to reach out and attain higher standards in thought, word and deed. The light of the Guru penetrates every nook and corner of our lives and being and we see the world and life anew and afresh. We realize our inner potential and develop to the fullest extent under the guidance of the Guru. The Grace of the Guru helps us to finally merge with Divinity.

There are as many paths to God as there are people. Each of us is a unique being with a different approach to God. Hence we have a large number and variety of Gurus. Sri Krishna speaks of a variety of paths in the Bhagwad Geeta – karma yoga, bhakti yoga, jnana yoga, japa yoga, dhyana yoga etc. Each Guru imparts the knowledge, wisdom and practices best suited to his disciple.

Nowadays, any person who imparts knowledge or wisdom or unique insight is labelled ‘Guru’. We have Internet Gurus, Management Gurus, Music and Dance Gurus, Drama Gurus, Storytellers, Horoscope Readers and Palmists who are Gurus , Exercise Gurus and Think Positive Gurus and so on. They too have their roles in making our lives better.

Veda Vyasa classified and codified the huge findings, knowledge, wisdom and experiences of the Rishis of India into Vedas, Upanishads, Puranans and the great epic of Mahabharata. His literary works are extraordinary and their high spiritual stature and wisdom make them outstanding. His works guide us even today and hence he is a great ‘Loka Guru’ – a Guru to the world!

The Guru Purnima is a day dedicated to honor Veda Vyasa and the Gurus who guide and steer our lives towards Divinity. With so many ‘Gurus’ in our lives, it is also a day when we should think of each of them with gratitude and reverence for help rendered in our times of need. Let this day of Guru Purnima be filled with love and appreciation to all the Gurus in our life. Let us also do our bit in serving our Gurus in thanksgiving.


Akshit Kapoor

Ancient Indian Contributions to Physics



India was way ahead of WEST but the achievements has not been "MARKETED" or discussed enough to matter. 



Akshit Kapoor

GREAT WALL OF INDIA

Did you know there is a GREAT WALL OF INDIA protecting 360 temples from outsiders?


Kumbhalgarh - We have all heard of the Great Wall of China, but few know that India also has its own “Great Wall of India”, that has been long overshadowed by its neighbour to the East. Commonly called after the fort it surrounds, Kumbhalgarh, it is almost unknown outside its region.

The wall extends for 36kms and can easily be mistaken for the Great Wall of China if viewed at through photographs. Contrary to the latter, however, work on Kukbhalgarh began in 1443, separating the two not only through locations and cultures but many centuries as well.

Rana Kumbha, local Maharana of Rajasthan ordered the work to begin on this wall, originally meant to surround and protect his fort high on a hill, about 1000 meters above sea level. It was later enlarged in the 19th century and the place is now a museum. The walls have seven gateways and are over fifteen feet wide in some places. The inhabitants of Kubhalgarh, the fertile land and over 360 temples behind these walls were protected from any outside danger. The temples were built by followers of the three major religions of India: Hinduism, Buddhism and Jainism.

Legend has it that despite several attempts, the wall could not be completed for one reason or the other. Finally the king consulted one of his spiritual advisers and was advised that a sacrifice be made, and a volunteer offered his life so that others will be protected. Today, the main gate stands where his body fell and a temple where his severed head came to rest. The fortress behind the walls only fell once over the course of its five hundred years of history, but only because drinking water ran out within its walls.

Tourists visiting these grounds are warned of ancient defense mechanism and traps, although most of them have been disabled. This beautiful monument to history however still remains much of a mystery and is almost unknown to the rest of the world outside India





Akshit Kapoor

Great hedge of the nation

Did you know India was once divided by a wall that ran from Punjab to Orissa? 

Hedge that divided the Nation...

The wall was more than 4000 km long and was not built out of mortar or bricks. The wall was a hedge (row of shrubs) known as The Great Hedge or Inland Customs Line that had its beginning in 1803. The hedge was 12 feet high in some parts. 

The hedge was planted in place by East India Company to check on salt smuggling. Salt tax brought East India Company the biggest chunk of their revenue. In 1784-85 alone salt tax brought them revenue of 62,57,470 rupees. One big problem faced by the company was that salt was free to anyone who had access to salt basins or the ocean and salt was one of the most smuggled item back then due to high prices.

The line consisted of a customs post every one mile linked by raised pathways to allow people cross it every 4 miles. The hedge was finally abandoned in 1879 at which point salt tax was applied at the point of manufacture, which remained until 1946.


Akshit Kapoor

Celestial Beginning of Dance in Ancient India



Dance is an ancient art in India that is associated with the Divine. The gods and goddesses not only delight in dance but are also great dancers themselves. 

According to Natyashastra, a great comprehensive work of science and technique of Indian drama, dance and music, Brahma, the creator was asked to create a past time by the gods. This work contains deliberations on different kind of postures, the mudras and their meanings, kind of emotions and the categorization, besides the kind of attires, the stage, the ornaments and the audience.

Some prominent dance of the Divine are:

Shiva’s cosmic dance in his form of Nataraja (King of Dance), Tandava, the “Dance of Bliss” symbolizes the cosmic cycles of creation, preservation and destruction and this idea has been embedded in Hinduism theology and ritual since the dawn of civilization. This symbolizes the masculine energy.

The dance of Kali, the dark and fierce Goddess of destruction, the annihilator of Evil depicts time, destruction and “beyond time”. She depicts the female energy which powers the universe eternally.

Krishna is one of the most popular dancing divinities in Hinduism, a dance of divine joy and love. In general sense, this dance – the rasa lila symbolizes a genuine religious pluralism in which human beings of different faiths can love God, in joyous harmony and individually, as each and every soul is precious to the Divine that is..


Akshit kapoor

Antibacterial Nature of Ganga Jal (Ganges Water)



Hindus have always believed Ganga Jal to be pure, pious and drinkable no matter what. Much reverence is given to Ganga water during Hindu rituals (from birth to death). But is there really any scientific validity to prove it?

In 1896, Ernest Hanbury Hankin (a British bacteriologist) after testing the water from Ganga wrote a paper that was published in French Journal describing that the bacterium Vibrio Cholerae that causes the deadly cholera, when put into the waters of Ganga died within three hours. The same bacteria continued to thrive in distilled water even after 48 hours. He also suggested that the water of this river and its tributary Yamuna were responsible for containing the spread of deadly cholera in the region in those days.

Similarly in 1927, Félix d’Herelle (a French-Canadian microbiologist) was amazed to find no germs at all in water collected just few feet below the floating bodies of people who died of cholera and dysentery. The presence of bacteriophages (viruses that kill bacteria) in the water of Ganges is considered as the reason behind this quality and its purity.

BUT, Ganga is a spiritually pure, but physically impure river. We need to clean our mess and make it PURE and CLEAN once again!

After all Ganga is not just a spiritual lifeline of Hindus but a LIFELINE for many others who depend on it...



Akshit Kapoor

VARANASI/BANARAS/KASHI - The Oldest Living City on the Planet!



Varanasi, also known as Benaras, was called "the Ancient City" when Lord Buddha visited it in 500 B.C., and is the oldest, continuously inhabited city in the world today.

The land of Varanasi (Kashi) has been the ultimate pilgrimage spot for Hindus for ages. Often referred to as Benares, Varanasi is the oldest living city in the world. 

Mark Twain, the English author and literature, who was enthralled by the legend and sanctity of Benaras, once wrote: "Benaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together".

Hindus believe that one who is graced to die on the land of Varanasi would attain salvation and freedom from the cycle of birth and re-birth. Abode of Lord Shiva and Parvati, the origins of Varanasi are yet unknown. Ganges in Varanasi is believed to have the power to wash away the sins of mortals.

Ganges is said to have its origins in the tresses of Lord Shiva and in Varanasi, it expands to the mighty river that we know of. The city is a center of learning and civilization for over 3000 years. With Sarnath, the place where Buddha preached his first sermon after enlightenment, just 10 km away, Varanasi has been a symbol of Hindu renaissance. Knowledge, philosophy, culture, devotion to Gods, Indian arts and crafts have all flourished here for centuries. Also a pilgrimage place for Jains, Varanasi is believed to be the birthplace of Parsvanath, the twenty-third Tirthankar.

Vaishnavism and Shaivism have co-existed in Varanasi harmoniously. With a number of temples, Mrs. Annie Besant chose Varanasi as the home for her 'Theosophical Society' and Pandit Madan Mohan Malviya, to institute 'Benares Hindu University, the biggest University in Asia. Ayurveda is said to be originated at Varanasi and is believed to be the basis of modern medical sciences such as Plastic surgery, Cataract and Calculus operations. Maharshi Patanjali, the preceptor of Ayurveda and Yoga, was also affiliated with Varanasi, the holy city. Varanasi is also famous for its trade and commerce, especially for the finest silks and gold and silver brocades, since the early days.

Varanasi has also been a great center of learning for ages. Varanasi is associated with promotion of spiritualism, mysticism, Sanskrit, Yoga and Hindi language and honored authors such as the ever-famous novelist Prem Chand and Tulsi Das, the famous saint-poet who wrote Ram Charit Manas. Aptly called as the cultural capital of India, Varanasi has provided the right platform for all cultural activities to flourish. Many exponents of dance and music have come from Varanasi. Ravi Shankar, the internationally renowned Sitar maestro and Ustad Bismillah Khan, (the famous Shehnai player) are all sons of the blessed city or have lived here for major part of their lives



Akshit Kapoor

Understand the difference in Dharma and Religion

...

The word "dharma" has multiple meanings depending on the context in which it is used. Monier-Williams' Sanskrit-English Dictionary lists several, including: conduct, duty, right, justice, virtue, morality, religion, religious merit, good work according to a right or rule, etc. Many other meanings have been suggested, such as law or "torah" (in the Judaic sense), "logos" (Greek), "way" (Christian) and even 'tao" (Chinese). None of these is entirely accurate and none conveys the full force of the term in Sanskrit. Dharma has no equivalent in the Western lexicon.

Dharma has the Sanskrit root dhri, which means "that which upholds" or "that without which nothing can stand" or "that which maintains the stability and harmony of the universe." Dharma encompasses the natural, innate behavior of things, duty, law, ethics, virtue, etc. Every entity in the cosmos has its particular dharma -- from the electron, which has the dharma to move in a certain manner, to the clouds, galaxies, plants, insects, and of course, man. Man's understanding of the dharma of inanimate things is what we now call physics.

British colonialists endeavored to map Indian traditions onto their ideas of religion so as to be able to comprehend and govern their subjects; yet the notion of dharma remained elusive. The common translation into religion is misleading since, to most Westerners, a genuine religion must:

1) be based on a single canon of scripture given by God in a precisely defined historical event;
2) involve worship of the divine who is distinct from ourselves and the cosmos;
3) be governed by some human authority such as the church;
4) consist of formal members;
5) be presided over by an ordained clergyman; and
6) use a standard set of rituals.

But dharma is not limited to a particular creed or specific form of worship. To the Westerner, an "atheistic religion" would be a contradiction in terms, but in Buddhism, Jainism and Carvaka dharma, there is no place for God as conventionally defined. In some Hindu systems the exact status of God is debatable. Nor is there only a single standard deity, and one may worship one's own ishta-devata, or chosen deity.

Dharma provides the principles for the harmonious fulfillment of all aspects of life, namely, the acquisition of wealth and power (artha), fulfillment of desires (kama), and liberation (moksha). Religion, then, is only one subset of dharma's scope.

Religion applies only to human beings and not to the entire cosmos; there is no religion of electrons, monkeys, plants and galaxies, whereas all of them have their dharma even if they carry it out without intention.

Since the essence of humanity is divinity, it is possible for them to know their dharma through direct experience without any external intervention or recourse to history. In Western religions, the central law of the world and its peoples is singular and unified, and revealed and governed from above.

In dharmic traditions, the word a-dharma applies to humans who fail to perform righteously; it does not mean refusal to embrace a given set of propositions as a belief system or disobedience to a set of commandments or canons.

Dharma is also often translated as "law," but to become a law, a set of rules has to be present which must: (i) be promulgated and decreed by an authority that enjoys political sovereignty over a given territory, (ii) be obligatory, (iii) be interpreted, adjudicated and enforced by courts, and (iv) carry penalties when it is breached. No such description of dharma is found within the traditions.

The Roman Emperor Constantine began the system of "canon laws," which were determined and enforced by the Church. The ultimate source of Jewish law is the God of Israel. The Western religions agree that the laws of God must be obeyed just as if they were commandments from a sovereign. It is therefore critical that "false gods" be denounced and defeated, for they might issue illegitimate laws in order to undermine the "true laws." If multiple deities were allowed, then there would be confusion as to which laws were true.

In contrast with this, there is no record of any sovereign promulgating the various dharma-shastras (texts of dharma for society) for any specific territory at any specific time, nor any claim that God revealed such "social laws," or that they should be enforced by a ruler. None of the compilers of the famous texts of social dharma were appointed by kings, served in law enforcement, or had any official capacity in the state machinery. They were more akin to modern academic social theorists than jurists. The famous Yajnavalkya Smriti is introduced in the remote sanctuary of an ascetic. The well-known Manusmriti begins by stating its setting as the humble abode of Manu, who answered questions posed to him in a state of samadhi (higher consciousness). Manu (1.82) tells the sages that every epoch has its own distinct social and behavioral dharma.

Similarly, none of the Vedas and Upanishads was sponsored by a king, court or administrator, or by an institution with the status of a church. In this respect, dharma is closer to the sense of "law" we find in the Hebrew scriptures, where torah, the Hebrew equivalent, is also given in direct spiritual experience. The difference is that Jewish torah quickly became enforced by the institutions of ancient Israel.

The dharma-shastras did not create an enforced practice but recorded existing practices. Many traditional smritis (codified social dharma) were documenting prevailing localized customs of particular communities. An important principle was self-governance by a community from within. The smritis do not claim to prescribe an orthodox view from the pulpit, as it were, and it was not until the 19th century, under British colonial rule, that the smritis were turned into "law" enforced by the state.

The reduction of dharma to concepts such as religion and law has harmful consequences: it places the study of dharma in Western frameworks, moving it away from the authority of its own exemplars. Moreover, it creates the false impression that dharma is similar to Christian ecclesiastical law-making and the related struggles for state power.

The result of equating dharma with religion in India has been disastrous: in the name of secularism, dharma has been subjected to the same limits as Christianity in Europe. A non-religious society may still be ethical without belief in God, but an a-dharmic society loses its ethical compass and falls into corruption and decadence.


Akshit Kapoor

Significance of Paan - betel leaf!



One of the most important puja items in Hindu rituals is the betel leaf. Known as tambula in Sanskrit, the word owes its origin to the term ‘tamra’ that denotes copper which is red-colored. The red color is because of the catechu or kattha. In other regional languages in India the betel leaf is known as pan, nag ve, vetta or vettila. The betel leaf is used in pujas by Hindus for both spiritual and health reasons. The tambulam is traditionally offered by Hindus to guests after food because of its healthy properties and, therefore, after the neivedyam, tambulam is offered to the gods.

Spiritual side of the coin

The betel leaf is a symbol of freshness and prosperity. According to Skanda Purana, the betel leaf was obtained by the gods during the churning of the ocean for the nectar. The main reason that it is used in pujas, however, is that Hindus believe that different deities reside in the betel leaf.

Thus:

Indra and Shukra are present in the top portion of the leaf

Goddess Saraswati resides in the middle part

Goddess Mahalakshmi resides in the lower tip

Jyesta Lakshmi resides in the part that connects the betel leaf to the stem

Lord Vishnu resides inside the leaf

Lord Shiva and Kamdev reside on the outside of the leaf

Goddess Parvati and Mangalya Devi live on the left side

Mother Earth or Bhoomidevi lives on the right side

Lord Suryanarayana is there throughout the leaf

The betel leaf is also one of the items in ashtamangalya (flowers, mangala ashtaka [rice colored with turmeric], fruits, mirror, dhoti, betel leaf and betel nut, lamp and kumkum and kajal [or kanmashi, a black ointment used to highlight the eyes]).

Betel leaves with holes, betel leaves that are dry and ones that are torn in the middle are not utilized in pujas. In south India, dakshina to priests and elders are given by keeping betel nut and a coin in the betel leaf. All pujas contain betel leaves and betel nuts.

Betel leaves are also used to adorn the mouth of the kalash pot because it purifies the water.

Health reasons

According to Sushrata, the greatest of ancient Indian medicine men and the world’s first-ever surgeon, the betel leaf preparation keeps the mouth clean, strengthens the voice, tongue and teeth and guards against diseases. It is also said to aid in digestion (saliva produced due to the chewing of the betel leaf helps in the digestion process of our body). The alkaline in the saliva helps in reducing the spread of cancer. Science has proved that cancer cells die when kept in an alkaline solution.

The betel leaf contains a little bit of betel-oil (it is a volatile oil). It generates the spice and the taste that you feel when you chew the betel leaf. In ancient literature, this has been documented. It destroys foul odor too.

By itself, the betel leaf is a powerhouse of vitamin A and C. Further, it also contains plenty of calcium which reduces or even prevents osteoporosis.

The other ingredients used along with betel leaf are very useful too. Fennel and betel nut help speed up digestion. Nutmeg dries up the mucous. Kattha also helps in drying up the mucous. The betel leaf is also a great blood thinner. And cardamom and cloves help in reducing gas and acidity. Kattha and betel present in paan help all those suffering from cold and cough by controlling mucous production.



Akshit Kapoor

Tulsi - The Queen of Herbs!!



Please share the knowledge... 

Referred as the “Queen of Herbs” and a symbol of purity, Tulsi or better known as Basil, is a popular household name in India. 

Worshipped in the morning and evening, many Hindu families grow Tulsi in their courtyard as it is believed to bring longevity, happiness, purify the environment and bring peace in the home. From seasoning food to herbal remedies, each and every part of this plant can be used in one way or another.

Of the two main species readily available in India, the darker form of Tulsi known as Shyama has more medicinal values than the lighter one called Rama.

Following are some benefits of Tulsi:
- Increases mental health
- High in anti-oxidants, preventing premature aging
- Flavonoids protect cells from radiation and its harmful side effects
- Effective on acne and psoriasis
- As an anti-inflammatory, it helps reduce arthritic symptoms, decreasing pain and swelling
- Reduces anxiety, depression and stress
- Relieves constipation, stomach cramps, indigestion and flatulence
- Enhances immunity in babies
- Helps reduce symptoms of cold, cough, influenza, bronchitis, asthma, sinus infections
- Prevents nausea
- Provides relief from menstrual cramps
- Reduces chances of food poisoning
- Enhances the flavour of food
- Chewing fresh Tulsi leaves or boiling them with tea reduces the effects of fever and common cold
- Heals infections of the mouth
- Used as a paste, it relieves the effects of insect bites
- Regulates blood sugar

There is interest in using Tulsi seed oil for curing cancer as research shows the oil can slow progression and improve survival rate in animals with certain types of cancer.

Considered to be a divine plant in Ayurveda, Tulsi not only has medicinal properties but also carries spiritual significance for practitioners of this ancient system of medicine. It is considered to be a reincarnation of the goddess Tulsi, who offers divine protection from all ills



Akshit Kapoor

The Mangalsutra Necklace


Sacred Symbol of Love & Marriage

In Hinduism, when a girl gets married she adorns certain jewelry and observes special customs to make obvious her marital status. Just as a many of you wear the wedding ring after marriage, the married Hindu girl, according to the tradition, has to wear the 'mangalsutra,' bangles, nose and toe rings and a red bindi or apply 'kumkum' or vermilion on her forehead symbolizing not only her rite of passage from a girl to amarried woman but also her heightened position in society as an adult who is respected and is capable of running a household, which is, in a way, the microcosm of the society at large.
What is Mangalsutra?

The word 'mangalsutra' is derived from the two words, mangal meaning holy or auspicious and sutra meaning thread. It is a sacred necklace that the groom ties around the bride's neck on the day of the wedding in a ceremony called Mangalya dharanam (meaning - wearing the auspicious), thereby giving her the status of his wife and life mate. Thereafter, the wife wears the mangalsutra all her life or till the time the husband is alive as a sign of their marriage, mutual love and goodwill, understanding and faithful commitment to one another.

When is the Mangalsutra Worn?

On the wedding day, a yellow thread is prepared by using turmeric paste and is tied around the bride's neck with three knots during the marriage ceremony while the priest recites Vedic hymns and partakes in prayers. In some customs, the groom ties the first knot and his sisters tie the other two knots. Later, the mangalsutra may be restrung on some auspicious day in the form of a necklace made of gold and black beads strung together on one or two yellow threads or gold chains with an elaborate pendant of gold or diamond. In an arranged marriage, the design of mangalsutra is usually chosen by the groom's family in keeping with their customs.

What does Mangalsutra Really Symbolize?

The mangalsutra, worn by most married Hindu women across India, is known differently in different parts of the country - 'thaali', 'thaaly', 'pustelu', 'maangalyam' or 'mangalsutram' in the southern states of India and 'mangalsutra' in the northern states. Each black bead in the mangalsutra is believed to have divine powers that protect the married couple from the evil eye and is believed to safeguard the life of the husband. Hindu women are extremely superstitious about the mangalsutra. If it breaks or gets lost it is considered ominous. Therefore, the Mangalsutra is much more than a piece of fancy jewelry, but a sacred necklace of love, trust and marital happiness of a Hindu couple - a vital symbol of wedlock.

Is Mangalsutra Fashionable for Modern Times?

With changing times and varying needs of women, especially in the metropolis, who are no longer stay-home wives, the concept of wearing a mangalsutra has changed visibly. Now, it is more of a fashion than a symbol of marriage. Rarely does a working woman don a mangalsutra over her trendy business suits. Also, there is a dramatic change in the style and make of the mangalsutra these days. Previously, women wore heavy and elaborate gold mangalsutras, but now, the trend is to wear short, sleek and single string ones with small designer diamond pendants. However, the black beads remain to ward off the evil and uphold the sanctity of the institution of marriage.


Akshit Kapoor

What is truth?



"The non-existent has no existence; the existent does not not-exist. (Thus) the seers who have seen the essence of That reached the conclusion about the two." - The Bhagavadgita 2:16.

"It is neither born nor dies. At no time it did not non-exist in the past; will not non-exist in future; or will not become existence again. Unborn, eternal, permanent, and the most ancient, this is not killed when the body is killed." - The Bhagavadgita 2:20.

According to science, truth is what is provable either with logic or with facts or both. If you say something happened and if you witnessed it, you must be in a position to prove it even to those who did not see it. Even though it seems straightforward, in many cases it is not. Hence, not all the courts and laws in the world guarantee justice all the time. You are lucky if you are able to prove your point of view. You are also lucky if you are able to prove your scientific truths, because there are many truths that cannot be proved scientifically not because they are not true but because we do not have the wherewithal to prove them.

Characteristics of truth
From a philosophical perspective, in Hinduism truth must have some characteristics in order to be accepted as truth. Here are some important ones.

1. Truth must be universal. That is, it must be the same everywhere.

2. Truth must be indestructible or incorruptible. Truth must remain impervious to falsehood

3. Truth must be constant. Truth cannot change. If something keeps changing, it is difficult to prove its
existence.

4. Truth must be independent. Truth has to be self-existent and independent to qualify as truth. If it depends
upon another entity for its existence, it loses its autonomy, continuity, purity, invincibility and universality.

5. Truth must be the cause or the source, but not the effect. The effect depends upon the cause for its survival, composition and existence.

In our world, there are many aspects to truth. We consider truth either relative that is true in relation to something else or absolute that is true under all circumstances, independent of other things. There are eternal truths and temporary truths. Some truths are eternal. For example, from the scientific perspective, the space (as we know it) will exist eternally, even if the material world that exists in it is destroyed. May be, in reality, space is not what we consider it to be. It may be a type of element (tattva) or even matter (matra), which comes into existence at the time of the formation of the universe. If it is so, then space may not qualify as eternal. In Hinduism, space is considered an element (akasa), just like water, earth, fire and air.

Therefore, although space connects one world or planet with another and the earthly beings with the rest of the universe and although it facilitates the movement of prayers and sacred sounds as their medium, at some point of time in creation, it may end like everything else.

Nothing that falls within the domain of the mind and its faculties also qualify as absolute truth. The world exists in our minds as a concept and concepts are what they are, mere concepts. A hundred people may live in the same space and time and yet experience the world differently. Hindu scriptures therefore consider the phenomenal world as illusory and false, and hold only God and the Self as true. Satyam is that which contains
Sat or Truth. Sat is that which is true, constant, real, actual, not in a limited way, but wholly and eternally. According to the Upanishads, God or Brahman and the individual Self alone qualify to be That, which is everlasting and absolutely true.

Standards of proof
Ancient Indians established some standards (pramana) to ascertain truths of our existence. The most prominent among them are inference (anumana). Of them, we may consider the first one reliable by itself, the second useful for corroboration or confirmation and the third no so reliable, but helpful on certain occasions. Pratyaksha is what we may perceive or experience directly and personally. It is therefore somewhat reliable, although we cannot take our experiences for granted fully. We may consider our direct experiences valid in case of general and ordinary truths. However, we should also be aware of defective perceptions and perceptual biases to which our minds and senses are susceptible. We know that our senses and our minds are not perfect instruments of knowledge. What we see may not be true and what we do not see may not be false. It is as if we live in a world of fog and mist, which is our own ignorance. We may see what we want to see or see it differently from what it actually is, or see it incorrectly, or not see it at all. We may mistake one for another. We may also see or experience something but not recognize it at all because we have never experienced it before or know nothing about it. Therefore, while direct experience is helpful, we have to be careful about what conclusions and observations we may draw from it. This is where the testimony of the scriptures and the accounts of experts prove helpful. If our direct experience is validated by the testimony of scriptures or expert knowledge, we can accept them as more reliable and accurate, although there may still be issues that need to be resolved and gaps in our understanding and awareness that need to be filled.


Akshit Kapoor

Important Birth Rites and Rituals in Hinduism



Special ceremonies are performed before the baby is born for the welfare of the mother and child. The family priest or pundit will come to the family's home to perform various rites.

In Hindu dharma, the birth of a child is considered a religious activity. Samskaras begin prior to birth and end with the cremation of the body following death. The number of samskaras prescribed in various scriptures vary from eleven to forty, some of the most significant samskars are :-

Garbhadhana (conception)
Jatakarma (child birth)
Namakarana (naming a child)
Annaprasana (giving the child solid food)
Mundan (shaving the head)
Upanayana (sacred thread ceremony)


Garbhadhana

The rite through which a man placed his seed in a woman was called Garbhadhana. Saunaka gives the similar definition though in slightly different words; "The rite by the performance of which a woman receives semen scattered (by her husband) is call Garbhalambhanam or Garbhadhana." In Vedic culture spiritual aspirants can get married. For them marriage is a partnership to aid them in their mutual progress in spiritual life, marriage is not simply a for sexual gratification. One of the duties of such a married couple is to produce spiritually enlightened children. Bringing such spiritually aware children into the world is beneficial both for the parents spiritually, as well as for society in general. The conception of such great children is a great science and not the mere byproduct of random recreational intercourse on the part of the parents.Unlike ordinary sexual activity which further binds the soul's of all involved into material consciousness, the Garbhadhana Samskara is a purely spiritual act as is confirmed by Lord Krishna in the Bhagavad-gita 7.11. Such sex aimed at creating godly children is as good as God Himself.

" balam balavatam caham
kama-raga-vivarjitam
dharmaviruddho bhutesu
kamo 'smi bharatarsabha"

"I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bharatas [Arjuna]."

Jatakarma

The jatakarma ceremony welcomes the baby into the world. The father places a small amount of ghee and honey on the baby's tongue and whispers the name of God in his ear. During this Sanskar, the father feeds honey to the baby and pierces the baby's ear. This ear piercing is supposed to enhance the memory of the child .Brahmins chant Mantras for a healthy, long life of the child. This Sanskar is restricted to the family level.

Namakarana

In Namakarana ceremony the child is given a name.Nama literally means 'name' and karana means 'to make, to effect'. All the activities in the world are carried on the basis of name. Every parent has the duty to give a nice name to the child, which reminds the child of some goal or objective in the life. It is very important to select a nice name for the child; the name should be meaningful which fulfills all the desires of the child. Whenever the child hears the name he will remember the meaning and purpose hidden in it and will be inspired by its meaning.Distribution of sweets to everybody. Afterwards a feast is usually arranged.

Annaprasana

This sanskar is related to the time when the child is to be given solid food apart from the mother’s milk. This emphasizes the importance of proper health care and nutrition for the child.Time for performance: In the 6th, 8th or 10th month for the male child and 5th, 7th, 9th or 11th month for the female child. The object of this ceremony is to pray to the gods with Vedic Mantras to bless the child with good digestive powers, good thoughts and talents. It is performed when the child is six months old which is the weaning time. Susruta commends this weaning time as best for both the mother and the child. Offerings are made to the goddess of speech and vigour. Prayers are offered so that the child´s senses have their full gratification and live a happy and contented life. The father feeds a little of the sweet food anointed with gold to the child with Mantras that say he feeds the child with food that may ensure a healthy life to the child and prevent ill-health. Apart from the efficacy or otherwise of this ceremony, its observance creates in all concerned an awareness of the cumulative needs of the child at that age in a scientific and tender manner. Its systematic observance therefore ensures the results expected especially when fortified by Mantras. The Annaprashana ceremony should be performed at the time when the child gains strength to digest cereal and preparations made from cereals. The first feeding of cereal commences with this ceremony. He who desires his child to be brilliant and famous should feed cooked rice mixed with ghee (clarified butter) or the rice mixed with honey, curd and ghee . The samskar ceremony for the first feeding commences with prayer, followed by Svastivachana, Shanitkarana and complete Samanya Prakarana. It is indicated that this ceremony should be performed (when the child is six months old) on the day on which the child was born.

The rice should be prepared thus - Rice is washed, cleaned, cooked nicely and ghee in proper quantity is mixed in the rice when it is in the cooking process. When this rice has been cooked properly and has become cold, then it should be placed in Homasthali or the tray of Homa. From this Homashali the rice is then given in small containers to the Yajman, to Purohita and Ritvij (Priests), accompanied with chanting of Mantras.The Yajmana (father of the child) then performs Agnyadhan and Samidadhana. Offers four oblations of Aghavarajyabhagahuti and four oblations of Vyahriti. Thereafter the oblation of the cooked rice that was given to the Yajman and to the priests, should be offered with one Mantras from the Rig Veda and one Mantra from the Yajur Veda. Thereafter the Yajmana mixes small quantity of curd, honey and ghee. Adds this to the rice that remained after the oblations. This should be fed to the child in minute quantity according to the desire of the child with the chanting of Mantra from the Yajurveda.

Mundan

Mundan Vidhi is performed to carry out the first hair cut of the baby. If it is carried out as per the Vedic Method it removes any deficiencies developed in the child before birth.It is also said that the shaving of the hair stimulates proper growth of the brain and nerves. During this vidhi all the hair of the baby are removed and the baby's head is cleanly shaven.Hair collected during the hair cut are kept inbetween two puris ( fried indian bread ) and then offered to holy waters like Ganges, Yamuna or any other holy water bed.

Upanayana

In Hinduism, Upanayana, or ceremony to mark stages in the life of a Hindu. It is a religious ceremony undertaken by Hindu boys of the three highest castes. The ceremony usually takes place between the ages 7 and 11, indicating the entry into adulthood and the ability to deepen the individual's awareness of the duties they now embrace as a Hindu. During the ceremony, a sacred thread is tied. The thread is made up of three separate threads, each with a symbolic meaning – one meaning to worship God, one meaning to show love and respect to parents, and one meaning to learn from the religious teacher. Mantras from the Hindu scripture the Rig Veda are used during the ceremony. The ceremony may end with the boy acting out his departure on religious pilgrimage, re-enacting the ways of those in the past who set out to study under the tuition of a religious guide.


Akshit Kapoor

THE FOURTH HOUSE

THE FOURTH HOUSE

General Prosperity:
Mother, Property, Vehicles,
Intelligence and Travel

The personal welfare of any individual depends upon beneficent forces arising from the depths which link his past and ultimate future. Any understanding of these influences is inherently limited, though the imme­diate environment in which the individual dwells is an indicator. His early childhood, the love and affection bestowed on him by his family, the clothes he puts on, the food he eats, the house in which he lives, the education he receives and the religious instruction he gets all contribute to his sense of well-being. The Fourth house hi a natal horoscope signifies all these factors and something more. When an individual's Divine Essence immerses itself in that Great Depth known as Hiranyagarbha, then rises again to the surface of external existence, one is confronted with many helpful and adverse forces which guide him towards his destiny, which in any given incarnation is reflected by the opposite house, the Tenth. In order to comprehend the complex forces which impinge upon an individual and condition the psycho-spiritual entity to receive such influences, it is necessary to examine the Fourth house. The nature of this house determines one's general welfare, happiness, emotional stability, and the degree of affluence operative in his life.
The Moon and Venus have special importance in this house. The Moon provides emotional stability, nurtures the individual, and helps to toake him amiable. Such an influence attracts people to him and his sociability is therefore intensified. Venus enhances his sensitivity and makes his life comfortable. Luxurious surroundings and friendly people make him happy. Jupiter in the Fourth house enables the individual to earn tespect and favor from the state. Some of the significations of this house Me "celestial food," "an ant-hill," "the development of Vedic and other sacred texts," "celestial drinks," and "the elephant in rut." These are appellations alluding to the occult and spiritual forces radiating from this house. Jupiter, Saturn, and Ketu have a special importance in respect to these features of the house. As emotional storms, physical well-being, and Divine grace are all connected with this house, the benefics are especially auspicious here and the malefics especially adverse.
A special combination which gives exceptional results in this context arises when Saturn and the Sun are posited in the Fourth house, the Moon in the Ninth, and Mars in the Eleventh, in which situation the individual is said to possess "a large number of cattle and other useful animals." This implies that the above combination enables the individual to possess productive assets and luxurious possessions by concretizing the meritori­ous influences of the past.
The SUN occupying the Fourth house symbolizes the divine nature in man expressing itself in the external or physical realm. This influence has the quality of making the individual very regal, viewing his problems from such a pedestal of detachment that all difficulties seem insignificant and inconsequential. It also detaches the person from the masses. His nature becomes very selective, and no one can establish an equal partnership with him without offering something very special. Ordinary people and rela­tives are often alienated from him in consequence. People become antag­onistic towards him, and though he himself is a person of courteous behavior, measured speech, and dignified dealings, he is often faced with those who are vindictive, jealous, and undignified. But though he may be constantly surrounded by congenial people, he will never be defeated by any enemy or competitor. He will earn money, property, and power through his own efforts, and many persons will seek assistance from him. His mother may suffer from ill health, but he himself will receive honor and respect from the state.
The MOON is a soothing planet which replaces the Sun's radiance with an attractive coolness. The Moon in the Fourth house makes the individual approachable by everyone, high and low, rich and poor. A sympathetic chord resounds when we meet someone with the Moon hi the Fourth house. The depth of the ocean is in his eyes and the tranquility of his disposition can quiet the most turbulent emotions in others. Motherly affection, nice cars, pleasant travel and universal respect give a sense of contentment which makes him non-competitive with others. He is popular among his relations and loved by the opposite sex. He is affluent, but often afflicted by physical problems.
MERCURY bestows physical comforts, a large number of friends and relations, and a very sharp intelligence. Inasmuch as Mercury ranges from the highest spiritual level to the grossest physicality, a person with this planet in the Fourth house can comprehend the abstruse problems of the universe. Often he knows the secrets of nature and dabbles in black magic.
He is popular, a very absorbing conversationalist, an extensive traveler, and very considerate to others, but he may be found guilty of misappro­priating the wealth and property of his siblings, indulging in clandestine sexual affairs, and of living a double life in general. He may suffer from serious affliction in his childhood.
VENUS is the planet most desirable for both worldly and spiritual blessings. An attractive spouse, fine cars, intelligent children, a palatial mansion and respectable society are among the auspicious results of Venus in the Fourth house. Young people, especially women, are attracted to such an individual. He has an artistic temperament, is highly intuitive, and can easily pick up on the feelings and thoughts of others. His company is always joyous and he is skilled in the erotic arts.
MARS precipitates the impact of past karmic deeds, especially those of an adverse nature. Ordinarily, Mars is a planet of selfishness, greed, and rash action, which, in the long run, catch up with the individual in the form of physical or psychological problems. Occupying the Fourth house, Mars creates impatience, impulsiveness, and self-centeredness, unless it receives auspicious aspects or is in exaltation or its own sign. As a result, the individual is considered cruel, inflexible, and covetous by nature. Under such circumstances, Mars may produce affliction for the mother, loss of property, dependence on manual labor to earn one's livelihood, and constant movement from one place to another. Generally, such a person is not born into a respectable family, is abandoned by his siblings, favors bad company, and involves himself in tawdry sexual affairs. He earns his living by serving bad people.
With JUPITER in this house, very evolved souls are bora. Such individuals have generally learned good lessons hi a previous life and have thereby earned meritorious rewards. Thus the individual is born into a very respectable family, receives much recognition from the state, and is placed in happy surroundings with a luxurious house, an excellent car, abundant family and friends, and a respectable means of livelihood. He is spiritually inclined, respecting the saints and seers, is himself well-versed in sacred scriptures, and is capable of overcoming his personal difficulties by ethical means. He is happy in disposition and earns wealth and property as a result of government support.
Unless SATURN is exalted in the Fourth, the native may be disturbed, suffering from karmic retribution. Such a person may be humiliated by "te common people, dishonored in his profession, and afflicted by many physical ailments. He is a pessimist, keeping bad company and indulging in relationships with undesirable characters. He may become indigent, and lose his wealth and position. Even his mother may abandon him. His mind is always in conflict, unhappy and lacking spirituality. He will not listen to rational or helpful advice and may thus be humiliated by his spouse, his children, or even his employees.
When RAHU is in this house, the individual is not quite so unlucky. Almost everything hi his immediate environment is the result of past karmic forces which nothing can stave off, and such forces may bring conditions that test his mettle. He suffers separation from his mother, his siblings may turn against him even when he is helpful to them, and he may not receive his due in his profession. Nevertheless his affluence, penchant for spiritual study and general persistence, along with his insight into the workings of nature, may in time produce wealth, and he may win an enviable status in life and a reputation which outlasts him. In adverse circumstances, however, he may sometimes show suicidal tendencies. In the end, he will certainly achieve the object of his desire.
KETU hi the Fourth house has the potential to make the individual psychic, provided it is in favorable association with the Moon and aspected by spiritual planets. But this is the exception rather than the general rule. Keru often renders the mind unbalanced, disturbing the individual's social relationships and making his personal life miserable. Ketu makes itself felt in the psychology of an individual rather than on the material conditions of his life. Ketu is not especially detrimental to the acquisition of wealth if it receives aspects or is in association with powerful planets. In Scorpio or Leo it produces favorable conditions for material happiness as well as friendly relationships with one's associates. Whatever happens as a result of Rahu or Ketu in the Fourth house is of very deep significance; they often cast their influence on all the other planets.
The placement of the planets in different signs affects the nature of their influence. Any sign in the Fourth house is a force in the birth chart, linking the physical and psychological atmosphere around the person with various planets, which become either ineffective or very important de­pending on their conditions. The main effect of Fourth house planets is to bring forth karmic potential from the past for the purpose of achieving present goals, while the sign involved shows the psychic atmosphere in which the planets must operate. What is expressed in an external form is the combined final effect of these interactions. This point should be kept in view while examining planetary influences and signs affecting the Fourth house, though of course this principle applies to all houses.

Akshit Kapoor