The Sacred Tradition of Offering Food in Sanatan Dharma

 

Naivedyam: The Ritual Offering
The Philosophy Behind Offering Food
Sacred Pre-Eating Rituals
Offering Food to the Life Forces
The Transformative Power of Prasada

In Western traditions, it is customary to say a prayer of gratitude—grace—before partaking in a meal. In contrast, followers of Sanatan Dharma practice the sacred act of offering food to God before consuming it, considering it as Prasada, a divine gift. This practice is deeply ingrained in Hindu homes and temples, where the food prepared daily is first presented to the deity before being consumed by the family. The consecrated food (Prasada) is then mixed with the rest of the meal and shared among all members of the household.

The act of offering food to God is known as Naivedyam, a Sanskrit term that signifies an offering made with devotion. It represents:

1. A sacred ritual of devotion and surrender to the Divine.

2. A way to express love and allegiance to God.

3. A practice with deep historical and spiritual significance, dating back to ancient times.

The word Naivedyam originates from Nivedanam, which holds multiple meanings, including:

• Making known – Announcing or proclaiming something.

• Delivering – Entrusting or handing over something.

• Dedication – Committing something with reverence.

• Representation – Serving as an expression of devotion.

• Offering – Presenting something as an act of worship.

Hindu scriptures emphasize that God is omnipresent and omniscient, while humans are mere instruments of His will. Every action and achievement is possible only by His grace. Thus, offering food before eating is an acknowledgment of divine providence. The shloka "Namaha" signifies this sentiment, meaning "Not mine, but Yours." By offering food, we recognize that all we possess ultimately belongs to God, and when we consume it as Prasada, we accept His blessings.

This perspective transforms our relationship with food and the act of eating. The food offered to God must be pure, of the highest quality, and prepared with sincerity. We learn to share what we have before consuming it, refrain from complaining about food, and avoid wastefulness. This reverence extends beyond food, shaping our broader outlook on life—accepting all that comes our way as divine grace.

Before eating, water is sprinkled around the plate (or leaf) as a purification act and to prevent insects from contaminating the food. Additionally, five morsels of food are placed on the side of the plate as an acknowledgment of our debt to various entities:

1. Divine Forces (Deva Runa) – For their grace and protection.

2. Ancestors (Pitru Runa) – For providing us with lineage and family values.

3. Sages (Rishi Runa) – For preserving and passing down spiritual wisdom.

4. Fellow Beings (Manushya Runa) – For their role in society, enabling harmonious living.

5. Other Living Beings (Bhuta Runa) – For their selfless contributions to our existence.

After acknowledging these debts, the food is symbolically offered to the life forces within us, which sustain our bodily functions. This is done through the recitation of specific mantras:

1. Praanaya Swaaha – For respiratory functions.

2. Apaanaaya Swaaha – For excretory functions.

3. Udaanaaya Swaaha – For circulatory functions.

4. Vyaanaaya Swaaha – For digestive functions.

5. Samaanaaya Swaaha – For metabolic equilibrium.

6. Brahmmaneya Swaaha – To acknowledge that the food is now divine Prasada.

The type of food we consume influences our behavior, character, and consciousness. When food is offered to God and received as Prasada, it carries divine vibrations that elevate our spiritual and moral qualities. By embracing this sacred tradition, we cultivate gratitude, humility, and a deeper connection with the divine, transforming not just our eating habits but our entire way of life.

The Significance of wearing a Tilak or a Bindi

 

The Sacred Significance of the Tilak or Bindi

The tilak or bindi, a small mark often adorned on the forehead, is a deeply rooted cultural and spiritual practice in India. While it may seem like a simple cosmetic accessory in modern times, its origins and significance are far more profound.

A Symbol of Devotion and Purity

Traditionally, the tilak or bindi is applied after bathing, a ritual cleansing that prepares the body and mind for spiritual practices. It is considered a sacred mark, often associated with a specific deity or spiritual tradition. The color and shape of the tilak can vary, each carrying its own symbolic meaning.

• White: Associated with purity and knowledge, often worn by Brahmins.
• Red: Symbolizes courage, energy, and passion, often worn by Kshatriyas.
• Yellow: Represents prosperity and creativity, often worn by Vaishyas.
• Black: Connected to spiritual power and detachment, often worn by ascetics and those practicing rigorous spiritual disciplines.

VARIOUS FORMS OF TILAK

A Focus for Meditation and Concentration

The forehead, particularly the area between the eyebrows, is considered a vital energy center in various spiritual traditions. The tilak or bindi is applied to this spot to focus the mind and enhance concentration during meditation and prayer. It is believed to activate the "third eye," a mystical energy center associated with intuition and enlightenment.

A Shield Against Negative Energies

Beyond its spiritual significance, the tilak or bindi is also believed to offer physical protection. The application of sacred substances like sandalwood paste, vermilion, or ash is thought to absorb negative energies and shield the wearer from harm.

A Reminder of Mortality

The use of ash (bhasma) in the tilak is a powerful reminder of the impermanence of life. It symbolises the ultimate dissolution of the physical body and the return to the cosmic source.

A Modern Perspective

While the traditional significance of the tilak or bindi is gradually fading, it remains a cultural symbol that connects people to their heritage. In contemporary times, many people wear it as a fashion accessory or simply as a cultural identifier. However, for those who understand its deeper meaning, the tilak or bindi continues to be a powerful tool for spiritual growth and self-awareness.

Namaste - Why do we do?

We, Indians, do greet each other with “Namaste”. Both of our palms are placed together in front of our chest and our head bows down while saying the word, “Namaste”. This greeting is common for all – Elders to younger ones, to people of our own age, to elders, friends, relatives and even strangers. Namaskaaram is one of the five forms of formal traditional greetings mentioned in Sanatan Dharm. At times, people think that Namaskaaram refers to prostration but it actually refers to paying homage. Namaste could be just a casual or a formal greeting, a cultural convention or an act of Worship too. 

Namaste, a Sanskrit word is a combination of two words – Namah and Te. This means, I bow to you. My greetings, my salutations or prostration to you. It is also literally intrepretted as Na (not) + Ma (mine) + Astu (aste)(and so it is…). This means “not mine and so it be…” The spiritual meaning of this is to negate or reduce the ego present in the presence of another. 

The real meeting between people is a meeting between their minds. When we greet each other with namaste, it means “May our minds meet..” indicated by the folded palms in front of our chest. The bowing down of the head is a gracious form of extending friendship with humility. 

The life-force, the divinity, the Self or the Lord in me is the same and could be found in all. What resides in me resides in you. Thus, we are all equal. Recognizing this oneness with the meeting of the palms (nothing is mine), we salute with head bowed to the divinity in the person we meet. 

This is also one of the reasons we close our eyes when we greet a person or Lord with namaste. Closing the eyes means one has to look within and not outside. Often, this gesture is accompanied by the words like, “Ram Ram, Jai Shri Krishna, Jai Ramji Ki, Jai Jinendra, Hari Om etc.,” indicating the recognition of the divinity. When we know the significance, our greeting does not remain just a superficial gesture but paves the way for a deeper communication with another in an atmosphere of love and respect.

Here are some key points

• Cultural Significance: Namaste is a common and respectful greeting used in Indian culture, regardless of age, social status, or relationship.

• Spiritual Meaning: Namaste is a recognition of the divine within oneself and others. It is a way of acknowledging the interconnectedness of all beings.

• Physical Gesture: The folded palms represent the union of the individual self with the universal Self. The bowing of the head symbolizes humility and respect.

• Verbal Accompaniment: The addition of phrases like "Ram Ram" or "Jai Shri Krishna" further emphasizes the spiritual dimension of the greeting.

By understanding the deeper meaning of Namaste, we can elevate this simple gesture into a powerful act of connection and reverence.

Born Again - Twice Born - Dwija

According to the injunctions of the revealed texts, the first birth of an Aryan is from his natural mother, the second (happens) on the tying of the girdle of Munja grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice. II.169

(Now a days a thread replaced this Munja grass - Darbai is another story)

Among those (three) the birth which is symbolised by the investiture with the girdle of Munja grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitri (Goddess of knowledge) is his mother and the teacher is his father. II.170

They call the teacher (the pupil’s) father because he gives the Veda (knowledge); for no body can perform a sacred rite before the investiture with the girdle of Munja grass. II.170

He who has not been initiated should not pronounce any Vedic text excepting those required for the performance of funeral rites, since he is on a level with a Sudra (meaning unlearned) before his birth from the Veda. II.172

The student who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules. II.173

In the eighth year after conception, one should perform the initiation (Upanayana ceremonies of sacred thread) of a Brahmana, in the eleventh year after conception (that) of a Kshatriya, but in the twelfth year that of a Vaisya. II.36

The initiation of a Brahmana who desires proficiency in sacred learning should take place in the fifth year after conception, that of a Kshatriya who wishes to become powerful in the sixth, and that of a Vaisya who longs for success in his business in the eighth. II.37

The time for the Savitri initiation of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. II.38

After those (periods men of) these three (varnas - classified by their deeds and not by birth) who have not received the sacrament at the proper time, become Vratyas (outcastes), excluded from the Savitri (initiation) and despised by the Aryans. II.39

With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connection either through the Veda or by marriage. II.40

Let students, according to the order (of their varnas), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool. II.41

The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right and consist of three threads; that of a Kshatriya of hempen threads; and that of a Vaisya of woollen threads. II.44

A Brahmana shall carry, according to the sacred law, a staff of Bilwa or Palasa; a Kshatriya, of Vata or Khadira; and a Vaisya, of Pilu or Udumbara. II.45

Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, the pupil should beg alms according to the prescribed rule. II.48

His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, and his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas. II.64

The ceremony called Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year from conception; for a Kshatriya, in the twenty-second; and for a Vaisya, two years later than that. II.65

This whole series of ceremonies must be performed for females also, in order to sanctify the body, at the proper time and in the proper order, but without the recitation of sacred texts. II.66

The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation). Serving the husband (equivalent to) the residence in the house of the teacher, and the household duties (the same) as the daily worship of the sacred fire. II.67

Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies. II. 68

Without the Upanayana none could call himself a twice-born. One who would not undergo these ceremonies (Samskara) was excommunicated and debarred from all the privileges of the race. The initiation was a passport to the literary treasures of the Hindus. It was also a means of communion with the society, because without it none could marry an Aryan girl. Thus the Hindu ideal made universal education the indispensable test and insignia of their community. The most striking fact in connection with the Upanayana is that by virtue of its performance the initiated ranked as Dvija or twice-born.

This transformation compares well with the Christian rite of baptism, which is regarded as a sacrament and carries with it a spiritual effect to reform the life of man. If we look beneath the surface of the ceremonies, we cannot but recognise in it the ex-pression of a deep human conviction that man, due to his contact with the world, loses his native purity, and that he must be born again to enter the spiritual kingdom again.

The Acharya (teacher) tied round the waist of the youth the girdle with the verse, "Here has come to me, keeping away evil words, purifying mankind as a purifier, clothing herself by power of inhalation and exhalation, with strength, this sisterly goddess, the blessed girdle." The girdle was made of triple cord, which symbolised that the student was always encircled by the three Vedas.

After the tying of the girdle came the most important item of the samskara, the investing the student with the Sacred Thread. The very name of the Sacred Thread, "Yajnopavita" supplies a clue to its original nature.

The Sacred Thread is spun by a virgin Brahmana girl and twisted by a Brahmana. The composition of the Sacred Thread is full of symbolism and significance. Its length is ninetysix times as the breadth of the four fingers of a man, which is equal to his height. Each of the four fingers represents one of the four states the soul of a man experiences from time to time, namely, waking, dreaming, dreamless sleep and absolute Brahmanhood (Turiya or the fourth state). The three folds of the cord are also symbolical. They represent the three Gunas (Sattwa, Rajas and Tamas) reality, passion and darkness, out of which the whole universe is evolved. It was done, so that the Sattwaguna or the good quality of reality may predominate in a man, and so he may attain spiritual merits. The three cords remind the wearer that he has to pay off the

Three Debts he owes:
1.To the Rishis (ancient seers),
2.To the ancestors and
3.To the gods.

The three cords are tied together by a knot called Brahma-granthi, which symbolises Brahma, Vishnu and Siva (the trinity of gods, Creator, Sustainer and Destroyer). Besides, extra knots are made in the cords to indicate the various Pravaras of a particular family.

The Acharya (teacher), while investing the student with the Sacred Thread repeats an appropriate Mantra, asking for strength, long-life and illumination for the boy, the boy looking, in the meanwhile, towards the sun. A Brahmachari (student) can put on only one set of the Sacred Thread. A householder is given privilege to wear two, one for himself and one for his wife. There are different methods of wearing the Sacred Thread at different occasions. While performing an auspicious ceremony one should be Upaviti, that is, the Sacred Thread should hang from his left shoulder. At the performance of some inauspicious ceremony one should be Prachnaviti, that is, the Sacred Thread should hang from the right shoulder; and at times he is called Niviti when the Sacred Thread is worn round the neck like a garland.

Self - Awareness

The greatest gift nature has bestowed on us is "self-awareness" – the ability to know what is happening in us at any given point of time! This faculty of knowing oneself is not given to plants and animals and hence they do not know that they exist. Obviously they can not modify their way of life or behavior at their will. This explains why the plants and animals are as they are for many millions of year. The concept of evolution and civilization doest and can not exist in their kingdom!

This faculty when used can help to bring dramatic changes in ones behavior at will. Every human being is unique in their own way and that is the plan of the nature! What we are today is the result of various conditioning that happened right from the day we came into this planet. The parents teachers , society and religion are the mediums through which we have been conditioned. The beliefs and values ultimately guide us as the light house. Some of the conditionings are good and some of them are bad and hence needs change.

Unless until the un-conditioning of the mind takes places, we will be helpless to modify our behavior. The un-conditioning is the reverse process of conditioning. This can be achieved only with the faculty of "Self-awareness". The following steps will help to modify our behavior at our choice using the faculty of "self-awareness":

1. The first step is to catch ourselves about the particular behavior of ours that is unacceptable to us and acts as a stumbling block for our material and spiritual growth. (both are complimentary to each others!!!)

2. The second step is to believe that any behavior of ours can be changed at our will. This is the biggest gift nature has given to human beings to evolve.

3. Identify the faculty of self-awareness present in you with which you can witness all that is happening in you through out the day. This is what Lord Buddha calls as "Witnessing" and this can not be done by animals! Please imagine that you are sitting in your balcony and watching the
traffics with out getting involved in judgements. Here the witnessor is "you" and the traffic is the thoughts that comes and goes in your mind.

4. Having developed the ability to catch what is happening in you at any point of time , you are ready to work on the behavior.

5. We need to consciously shift our paradigm - the new belief frequently and remind ourselves of our project to modify our chosen behavior - for example - not to get triggered by un-controlled anger.

6. Catch yourself just before the emotion can take over from you. This can be done through self-awareness and constant witnessing.

7. Exercise your will to chose a different response than the usual stereotyped response of yours. Soon people will find lot of change in your pattern of behavior and you will start getting positive feedbacks.

8. Having succeeded in one behavioral change of yours, now take another and another and so on!

God bless you for a successful future through self-awareness and evolution of personality.

Energize Yourself Every Morning

Morning is the best time for all meditative methods. It is the time when the whole existence is waking up and one can try different methods. It is the time when the whole existence is waking up and one can try different methods of meditation.

The moment you wake up, get connected with your being. And the best way to get connected is to become aware of your breath. Watch your breath – coming in, going out. Watch it. Don’t breathe, just watch. Passive watching. Listen to the soft and subtle sound of the movement of your breath.

Listen to the birds chirping outside your house, sound of breakfast being made in the kitchen. The newspaper boy has dropped the paper outside your door. You can hear the sound of vehicles on the roads. These are situations you have no control over. You can listen passively and there is no need to get involved with them or judge them. Just listen to them in their totality without choosing anything.

This can be the best method of relaxation and acceptance. Later in the day you can stand somewhere on the footpath and watch the constant traffic go by. You have nothing to do with the traffic. So many things are happening and you are not involved. You are simply watching.

Now doing the same passive listening in the morning in your bed is a good start of the day to experience relaxation. One develops patience and slowly and consciously you will be free from any kind of rashness or roughness in your behavior.

Listening passively in all its totality – the sounds coming from kitchen and street, the aroma of food being cooked, everything is reaching your senses. This something that you have not created – it is just there. You can just accept it without any involvement.
Now move the arrow of your consciousness within. There is traffic of all kinds of thoughts. They are there. You have not invited them.

They are not your consciousness creation. As you watch the traffic on the road by standing aloof, watch these thoughts too, but don’t get involved. Your mind is broadcasting thoughts. You can hear them, they are so loud, and they have their own sound and visuals. Just watch and listen to the talk going on inside your head and look for the gaps. You will notice the small gaps in between.

Be alert and stay in the gap, it may not happen on the very first day. It might take several days to find gaps. But there’s nothing to worry about and no need to get impatient. Just enjoy this passive listening and watching and stay in your being.

Now, after this you can get up and walk to your bathroom. Remember to remain inside your body with full awareness when you get out. Stay tuned as you walk. In the shower, let every cell of your being feel the wonderful sensation of water. Be a child, play with water, but always remain alert inside.

Let water fall, alternatively on different parts of your body. Feel them tingling, refreshed! And then finally let there be a feeling of liveliness in your whole body.

This feeling is not only delightful, it is divine. Remember to enjoy this whole exercise. Be playful. Being playful is part of meditation.

Essence of Gayatri Mantra

Om Bhur Bhuvah Suvah - Tat Savithur Varenyam - Bhargo Devasya Dheemahi - Dhiyo yonah Prachodayat

We meditiate upon that spiritiual Effulgence of That Adoroable supreme Divine Reality the source of the physical, the Astral and the Heavenly Spheres of Existence. May that Supreme Divine Being enlighten our Intellect.

In short it is a prayer to the Divine Mother . "O Divine Mother, our heart are filled with darkness. Please make this darkness distant from us and promote Illumination within us".
How the Gayatri mantra be translated?
OM --Para Brahman
BHUR -- Physical Plane - It also refers to the body made up of five elements - which constitute Nature.
BHUVA -- The middle world. Bhuva is also Prana Sakthi. It is the presence of Prajnana that enable the Prana Sakthi to animate the body. It is on this account that the Vedas have declared - "Prajnanam Brahman" - Constant Integrated Awareness is Brahman.
SVAHA -- Heaven - the land of the Gods
TAT -- Paramatma, God or Brahman
SAVITUR -- That from which all this is born.
VARENYAM -- Fit to be worshipped.
BHARGO -- The Radiance, the Spiritual Effulgence, the Light that bestows Wisdom.
DEVASYA -- Divine Reality.
DHEEMAHI -- We meditate.
DHIYO -- Buddhi, Intellect.
YO -- Which.
NAH -- Our.
PRACHODAYAT -- Enlighten.

The word "Gayatri" is derived from "GAYAntam TRIyate Iti". Gayatri protects and redeems the one who chant it.. This mantra will save you from being caught up in the coils of this wordly life which is filled with death, grief and pain. Because Gayatri is Annapurna, the Mother, the Force that sustains all life and hence when we are under her protection she looks after us just as the mother looks after her new born child.

The Gayatri Mantra is the elaboration of the Pranava Sabda or Om. Gayatri Mantra is expanded from the word Om and Om is included in the Gayatri Mantra to give more effect to the Mantra. This Gayatri Mantra is also known as "Sabda Brahman". It contains in itself the spirit and energy of all the Vedic Mantras.

It is the greatest of all Mantras. There cannot be any other Mantra more effective than Gayatri Mantra since Gayatri resides in the heart of Mahavishnu. This divine Mantra came out from the Divine face of Mahavishnu at the time of the creation of the universe The Vedas are the very breath of God and the Gayatri Mantra is the very basis of the Vedas. It is also known as the Mother of the Vedas.

The Gayatri Mantra is the Universal Prayer enshrined in the Rig Vedas.. Thus the great Gayatri Mantra is ETERNAL, EVERLASTING AND ENDLESS.

There is no better japa or dhyana than reciting the Gayatri Mantra, since this Mantra has infinite potentiality. It is a vibrant formula. It has immense powers, powers that are truly amazing, for the sun is its presiding Deity. As Bhagavan Baba says that "The Gayatri Mantra has been given to us as the 'Third Eye' (the Agna Chakra) to reveal the inner vision to us so that we can realise the Brahman". One therefore has to approach with humility, reverence faith and love towards the Mantra.


It is the key to open the doors of Cosmic Consciousness. It blesses us with Liberation. It has four core declarations enshrined in the four Vedas.

Prajnanam Brahman Consciousness is Brahman Aitareya Upanishad - Rig Veda
Aham Brahma Asmi I am Brahman Brihadaranyaka Upanishad
Tat Twam Asi That Thou Art Chandogya Upanishad - Sama Veda
Ayam Atma Brahma This Self is Brahman Mandukya Upanishad - Atharva Veda

Gayatri Mantra was discovered by Sage Viswamitra. It was the same sage who initiated Sri Rama into the mysteries of Sun worship through the mantra Aditya Hrudayam. The Rishi for Gayatri Mantra is Viswamitra himself.. The Gayatri Mantra enabled Sage Viswamitra to use rare weapons which bowed to his will when the Mantra was repeated with faith. Through the powers he attained in this way, Viswamitra was able to create a counterpart of this Cosmos.

VISVAMITRA

King Viswamitra once while hunting in Himalayan forests reached a hermitage of Vasistha. The king’s troops were hungry and tired. Vasistha welcomed the king and requested Kamadhenu, his wish-cow, to feed the king and his men. The king was amazed to see that the wish-fulfilling cow provided all the food needed by him and his army. King thought that such a cow could meet the needs of his army and palace staff. He therefore asked Sage Vasistha to give the wish-cow to him. Inspite of all the commands of the king, Sage Vasistha refused to give the Kamadhenu, saying this cow-of-plenty could be given only to that person who had realized Brahman or Truth. The King’s ego was hurt and he flew into a rage. He ordered his troops to forcible take Kamadhenu along. At the behest of Sage Vasistha the wish-cow produced thousands of celestial armed bodies that drove away the kings men. Kings powerful arrows were stopped by the Sage’s staff ( brahma-danda). King realized that all his position, power, wealth, army, weapons were of no consequence in front of the yogic powers of a Brahmrishi. Viswamitra decided to become Brahmrishi himself, renounced his kingdom and went to jungles in Himalayas for deep meditation on Cosmic Self.

He did severe penance, tapasya and meditation and obtained great yogic powers. Indra, the head of the celestials, got frightened, thinking that Viswamitra might attempt to occupy his throne by his powers, sent a beautiful celestial nymph named Menaka to lure him and break his meditation. Viswamitra fell victim to passion and a female child names Shakuntala was born to them. Viswamitra soon realized that lust had consumed all his yogic powers. He renounced Menaka and the child and once more started deep meditation.

Viswamitra attained now higher spiritual powers. Indira once again sent another celestial nymph named Rambha , who tried to entice Viswamitra. Vishwamitra’s meditation was broken. Being aware of his past mistake, he became very angry on Rambha, and he uttered a curse, which turned her into a rock. But alas, Viswamitra consumed all his yogic powers in a moment of anger. First lust and now anger made him loose all his yogic powers. Indefatigable, he went higher in Himalayas and started doing severe tapasya (penance).

During that time another King, named Trishanku approached family guru Sage Vasistha to perform a great fire-sacrifice which could help him reach the heaven with his earthly body and consciousness which the Sage refused. The king was angry and approached Viswamitra,. Viswamitra, who wanted revenge, took this as an opportunity to display his yogic powers. Viswamitra performed the fire-sacrifice and sent King Trishuku in body to the celestial region of Indira. They pushed him back. While falling to earth Trishunku cried and prayed to Viswamitra to save him. Viswamitra stopped Trishunku’s fall and created a new stellar system for him. Viswamitra consumed all his yogic powers for his ulterior gain. Once agian he felt dejected and decided not to move from his meditation.

When Viswamitra’s tough penance became successful, the Lord Bramha appeared before him and told him the He was pleased with his penance and he was now a Maharishi. However, to become Brahmrishi, Viswamitra had to be blessed by Sage Vasistha. Saying this Brahma disappeared.

Now crowned as Maharshi, Viswamitra was frustrated at the very thought of going to Sage Vasistha for getting his blessings. Thinking that if he killed Vasistha, he could become Brahmrishi, he sneaked near the hermitage of Sage Vasistha and carried a huge rock to hurl on Vasistha’s head. While waiting for an opportune moment, he heard Arundhati, wife of Sage Vasistha saying to her husband that since Viswamitra was such a great man, he should be blessed to attain the status of Brahmarishi. Sage Vasistha replied that he would do so once Viswamitra comes to him. Hearing this conversation, Viswamitra felt ashamed and threw the rock away and rushed towards Sage Vasistha and fell prostrate at his feet.

Sage Vasistha told to Viswamitra " You have shown to the world that the human spirit is invincible and accepts no defeat. You conquered lust, anger, greediness, attachment and arrogance one by one through your austerities and meditation. The last barrier was jealousy. Now you have conquered that enemy also. Hail Brahmrishi Vishvamita!"

As Sage Vasistha touched the brow center of Vishvamitra, his third eye opened and he saw the seven rhythms with which the cosmos was created. The sacred Gayatri-mantra with its seven vpahrti’s or rhythms was revealed to him at that time.

The Mantra has all the three elements that figure in the adoration of God - Praise, Meditation and Prayer. the first nine words represent the attributes of the Divine. "Dheemahi" pertains to Meditation. "Dhi yo yonah Prachodayat" is the Prayer to God to "confer on us all powers and talents" or "Awaken my Discrmination my Lord and guide me".

The purpose of Gayatri Mantra is to illumine the intellect, since every human being is gifted with Reasoning Faculty which has to be kept alert and guarded from evil ways so that one can continue spiritual practices without hindrances and with faith and confidence in our journey to self realisation. Darkness is driven away and the Buddhi unfolds itself for spiritual advancement. Hence it sharpens the knowledge-yielding faculty in man.

The aspirant is advised to chant the Gayatri Mantra during dawn, noon and dusk. At the dawn Gayatri appears as BRAHMSWAROOPINI - as Saraswati attributes - and wisdom is granted to the aspirant. During noon Gayatri appears as RUDRASWAROOPINI - as Durga attributes - and the aspirant is relieved of his distress. During dawn, Gayatri appears as VISHNUSWAROOPINI - and grants wealth and prosperity to the aspirant.

Her three names are Gayatri, Savitri and Saraswati. These three are present in each one of us. Gayatri is the master of senses, Savithri is the master of Prana or Life Force and Saraswati is the presiding deity of Speech. These three represents Purity in Thought, Word and Deed. One who practices purity and Harmony of Thought, Word and Deed will have Gayatri, Savitri and Saraswati residing in him.

It can be recited with devotion for for one's spiritual and material benefit in all times by any human being in any part of the world. We do not have to be bound by three periods of time to chant the Gayatri Mantra. Besides when we chant this Mantra during taking bath, we clean not only our bodies but are minds and intellects at the same time. After we finish chanting the Gayatri Mantra we should repeat "Santhi" three times because it will give us peace of mind to the three entities in us - body mind and soul. Each word of the Gayatri should be pronounced clearly and distinctly, without undue haste or hurry. It is also recommended that Gayatri Mantra should be chanted before meals as our food becomes an offering to the Divine, and also when we wake up from bed and when we go to bed.

Gayatri Mantra must be mentally repeated with faith and love and without lip movement or sound. The benefit one derives is just beyond any calculations. Body and minds are cleansed. One develops peace of mind. Good health and good fortunes are also derived from chanting this Maha Mantra.

In short it confers wisdom, prosperity, purity and liberation ... removes fears, wards off all misery and fulfills all desires. It is the bestower of all that is beneficial to the person who chants it with faith. Hence it should not be treated casually. To absorb the Mantric power, purity of life and an abstemious diet are essential. Brahmaprakasa (the effulgence of Brahman) will descend on us and will illumine our spiritual path since it embodies all the Divine Potencies.

Bhagavan Baba has declared to his students" "You may or may not chant any othe Mantra but do remember that by chanting the Gayatri Mantra, the benefits are there for you to see. By continuously chanting the Gayatri Mantra you yourself will reach the state of fulfillment, a sense of feeling that you have achieved something.

Hence Gayatri Mantra is essential to the Self and its Japa must not be given up at all time. The Chitta Suddhi - cleansing of the Mind is the direct result of Gayatri Japa.

Start regular daily Gayatri Japa and feel for yourself the wondrous power that you derive therefrom. Fix a particular time for the Japa and stick to it permanently. At least one mala of japa you must do daily without a break. It will guard you from all dangers, give you infinite strength to overcome all obstacles, and take you to the very pinnacle of splendour, power, peace and bliss.
Let us all pray to the Lord that the fire of the Mantras is never extinguished in us and that it will keep burning brighter and brighter.

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Spiritual & Yoga

Om

We are daily talking about GOD and we know thou are super power. Now, let us see more about this.

Generator Operator Destroyer

The Universe, we are calling as Brahman is created / generated by the GOD

Since Million of years, Trees, Rivers, Animals, Birds, Humans etc… born, grows from a seed to a giant those all operation are the part of the Operator - GOD.

Trees are growing and then die and leave seeds to grow other trees. Human are born and be young than old and dies they also left children. Birds are born and grown and left eggs…..

The process of Destroying always generate new universe. Water in the sea grasping due to heat… be a cloud, cloud generate rain and water falls on earth. Earth generates rivers and rivers end in sea. This is the Kal-Chakra……. And we all are part of this Kaal-Chakra

Now, the question is this… is there any exemption?

Yes… only “Atma”. In Gita, Lord Krishna Said

“This Atman is not born nor does it ever die. It is unborn, eternal, changeless, ancient and inexhaustible. It is not killed when the body is killed (2-20).
It slays not, nor is it slain. Just as a man casts off worn out clothes and puts on new ones, so also the embodied Self casts off worn out bodies and enters others which are new (2-22).
Weapons cut it not, fire burns it not, water wets it not, wind dries It not (2-23).
This Self is un-manifested, unthinkable and unchangeable (2-24).

How we can see this “Atma”? Lord Krishna gave the answer in Gita.

Develop a balanced mind. Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle, thus thou shalt not incur sin; thou shalt cast off the bonds of action (2-38).

How to develop a balanced mind? Answer is “By Yoga”
What is Yoga ?.

Thy right is to work only but never with its fruits. Let not the fruit of action be not thy motive, nor let thy attachment be for inaction (2-47).
Perform action, being steadfast in Yoga abandoning attachment and balanced in success and failure. Evenness of mind is Yoga. (2-48).

One can ask… what we will gain by Yoga.. (Because we are normal, so we needs return)

He/She is free from desires, longings, mine-ness, I-ness, attachment and fear. He is satisfied in his own Self. He is indifferent amidst sensual pleasures. He is not elated by getting desirable objects. He has a poised mind at all times and under all conditions. He has perfect control over his mind and senses. He lives in Brahman. He is centered in his own Self. He is dead to the sensual world. (55 to 57).

The philosophy of Yoga was born in India. Whole world accepted it and today they are getting unbelievable Happy-ness from our Culture. But unfortunately, in India… it is going to be end. We are trying to re-establish it…. Only after some from the West has emphasized on this! That’s the irony!