Talk:Sila (murti)

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I have removed this entry into the article, because although it contains a lot of very good details and is referenced, it is totally unwikified, requires copyediting and is way too long for the article. It would be great if we could add certain elements into the article in an edited form. I have also removed all details regarding authorship, as ultimately Wikipedia is a work in progress, by multiple authors. Gouranga(UK) 15:22, 12 October 2007 (UTC)


ALL ABOUT SALIGRAMA

[edit] What is Saligrama?

Saligrama is a Sila (stone), highly venerated and worshipped by Hindu1 throughout the world, as it is considered the direct manifestation of Hindu God Vishnu himself (aniconic 2) symbol). There is a plethora of phonetic spellings in use in the Northern and Southern parts of India but the spelling used by Vaishnavites in the southern part of India commonly has been used in this monograph, which is ‘Saligrama. (It is, however, stated in some texts that the puranic accounts make a clear preference for the form Shaalagraama).

These stones are naturally formed round stones, with circular or spiral markings. It is fossil ammonite stone found in the rivers of Himalayas, in particular kinds of ocean sediments, which have been uplifted to the top of the Himalayas. The stones collected from the bed of Gandaki river at a place close to Saligrama or Muktinath (literal meaning – place of salvation) in the Mustang district of Nepal, (where a Hindu shrine of the Shrivaishnava sect founded by the great seer Ramanuja exists) are considered unique and are used for worship. The worship of this Sila is, however, prevalent in both the Vishnu and Siva bhakthi, but more so among the Vasihnavites.

1.1 Gandaki River

Located between the Dhaulagiri and Annapurna mountain ranges the Gandaki River flows through the village of Saligrama and the Ashrama of Pulaha. In ancient times, the mountain range surrounding Pulaha was called Salagiris due to the vast forests of Sala (sal) trees. The stones found in this region are therefore called Saligrama – Silas (stones found only in the region of Saligrama).

Ramachandra Rao in his text “Salagrama kosha” mentions, “The particular site in the course of the river where the stones become sacred is known as Chakra-Tirtha (chakra-tirthaavachchhinna-gandaki-nadyutpanna-shilaasu shaalagraama-pada-vaachyaa). The sanctity of this site, however, extends to three yojanas (24 miles) all round. There is also a river called Chakra-nadi (now called Kagbeni), which flows towards Gandaki and joins it at the site mentioned above. This river is described in Garuda-purana as created by Brahma; and the great peak to the north of the river is said to contain the presence of Vishnu. All the stones found in the river as well as in the mountain are believed to bear the marks of Vishnu. The entire area (including streams and the mountainside to the north of Muktinatha) covers as many as twelve yojanas (96 miles), according to the Puranic account. Among the Shaligraam stones, some are from the waters (jalaja) and some are from the mountainside (sthalaja).” Puranic texts testify that the sacred stones are what are found in the river, and not what are taken out of the rock on its banks.

1.2 MahAvishnu’s Symbol

It is the material symbol of Vishnu as Narayana and Saligrama is, therefore, considered a synonym for MahAvishnu. The worship of this sila is basic in Hinduism. Every house would have this Saligrama Sila and is the most venerated and religious object in the house and its presence is a sign of prosperity in the house (usually, it is believed that in ordinary households, Saligrama should be of medium size, which can be held conveniently in one's palm). It is believed that by taking the water of Saligrama one will attain heaven. It has great significance to Hindus, particularly to the Shrivaishnava and the Madhva 13 Sects who consider the place of availability of this stone in the river bed of the Gandaki river, and the Mukthinath temple as one of the 108 Divyakshetras or Thirthastanas (temples and celestial abodes of Vishnu) to be visited on a pilgrimage (atleast once in their life time).

[edit] 2. Geological Origin

2.1 History of Himalayas

The Himalayas was under a vast sea about 70 million years ago when the continents of India and Asia collided and lifted the Himalayas out of the sea by about 1500 to 2000 feet. Between 10 and 15 million years ago, the early ancestors of man made their home here, while less than a million years ago, primitive man had grouped together in small tribes on these hills. The uncanny fact is that the Himalayas as we know them now did not exist there at that time. There had been a steady rise in the height of the Tibetan plateau (for a time higher than the Himalayas) and then the Himalayas themselves, but about 1 million years ago they began their phenomenal upward movement, and rose 10000 feet in about half a million years, culminating in something approaching what we now see. They have not stopped growing yet (reported to be growing at the rate of 1 cm. per year), but the forces of erosion have shaped and worn them to the familiar outline of today. Activity in the area is still manifested in the scatter of hot springs. At Mukthinath, the gases causing ‘ burning water’ (Jwalamukhi) at the sacred shrine and appearance of the fossil stones in the Gandaki River are manifestations of this activity.


2.2 Geological History

Saligrama, fossil ammonite, found in the Himalayan mountain range, particularly in the bed of the Gandaki River, is stated to be of upper Jurasic 3(Thithonian 4) age or about 145 to 210 million years old, much older than the Himalayas. These are found at great heights in mountains, as explained above, because of the ‘Uplift’ of the Himalayas. The same ammonite fossils can be found at lower levels in other countries also.

The ammonites most commonly used are from these genera:

  • Aulacosphinctus (Upper Jurassic: Upper Kimmeridgian to Lower Tithonian)
  • Aulacosphinctoides (Upper Jurassic: Tithonian)
  • Blanfordiceras (Upper Jurassic: Upper Tithonian)

These are collected from concretions, which wash out of the Spiti Shales (=Salagram Formation) in various rivers in the Himalayas. The simple geological explanation is that it is flintified siliceous much eroded ammonite shell belonging to the fossil genus of cephalopods.

Saligrama Silas are in fact fossils of a marine animal called Ammonite. Dictionary of Geological terms defines ammonite as “one of a large extinct group of mollusks related to the living chambered nautilus. The sutures are complex and angular, whereas they are straight or simply curved in the nautilus and its relatives.”

They are found in large numbers in the Kali Gandaki River. Ammonites were sea animals having shells - either straight or coiled. When the Tethys Sea disappeared, they were caught in the shale layers of clay and transformed into fossils. Some of the fossils are large with a diameter upto 2 m.

They are found in various colours, shapes and markings, as broadly explained below.

· Colours: Black (common), red, yellow, whitish, blue, tawny coloured · Shape: Smooth, rough, uneven, very plump, or frog shaped · Markings: Without markings, with one chakra, many chakras, large chakras, broken chakras, a chakra in the middle of a circle or with one chakra attached to another · Some exhibit a large mouth and others a down-turned mouth

So it would seem that ammonites, with their striking shape and mathematical spiral have attracted human interest for many thousands of years. These fossil ammonites 5 found in the Saligrama in the Gandaki river, reverenced and worshipped by the Hindus are also considered by some to be the aetites6 or eagle stones of the ancients.

Fossil ammonites are also used in Jewelry in some parts of the world. Gemologists define this stone as "fossil ammonites, molluscs resembling in many ways the nautulus, which flourished in the Mesozoic era about 150 million years ago." They have a coiled shell and consist of a series of chambers, which are often indicated on the outside by a convoluted line. The fossils are actually mineralized, often being calcite casts of the interior of the ammonite shell, although some have the shell replaced by iron pyrites and the inside filled with greenish calcite.

[edit] 3. Worship of Saligrama

Ammonite stones (silas), called Saligrama, available in black colour only, that too obtained from the Gandaki river near the village Saligrama only, are worshipped along with Tulasi (Basil) leaves; the two representing Vishnu and Lakshmi respectively. The stones in round and spiral (chakra) shape and in sizes that can be held in a closed fist are kept and worshipped in houses, while bigger size stones are kept in Temples and Mutts. The chakra shaped stones are most commonly available. The chakra can be seen inside the hole and also on the surface. It is believed that the Lord Vishnu has caused the chakras (Sudarshana Chakra-Divine wheel) to be formed through the vajra keetas (the adamentine worm), which reside in these stones. The black finely rounded stones, however, do not show any superficial sign of chakra or a hole but display a transparent reddish light when viewed under a lighted lamp. The identification of the Saligrama Silas is elaborately documented in the Puranas6 as corresponding to the many incarnations and manifestations of Vishnu.

Saligrama Kosha has given the following translation of Tatva-Nidhi text for selection of appropriate Saligrama sila for worship. “The wise one will tie round the middle of the Salagrama-stone a thread; and if the aperture is located at the spot which marks one-eight of the thread’s length, then the stone is of superior variety; it may also be of the middling variety. However, the stone having an opening in the one-third part is to be rejected. (However, Brahmanda Purana has a different prescription: There are different effects in terms of locations of operators. If the aperture is downward, it is terrible; the aperture on top will be useful only in magical rites of driving away the enemy; the apertures being even are especially meritorious, while the aperture on the sides will take away fortune. If the aperture is crooked, it causes disease; if long-mouthed it devours everything (viz., makes one impoverished). One should carefully examine the stone before ascertaining the deity-specification.”

The chakra shaped Saligramas are defined by different names depending on the number of chakras (the divine wheels) and holes seen in them. It is believed that the number of holes and chakras do not contribute to any additionality of its divine power - a Saligrama with one or two chakras is as powerful as the one with a dozen chakras.

The Saligrama stones are worshipped, in its original form in which they are available, without any prathisthana (installation) ritual (as is done while installing other idols), since it is believed that Vishnu is already present in the Sila of his free will as a revelation to the devotees. Salagrama kosha states: “In the worship of Salagrama, no initiation is required; there is no special hymnology or specific procedure of worship, nor any need for a qualified priest or master of ceremonies. Worshipped anyhow, it will bestow the benefits; and there is no error of any kind.”

If, however, it is formally worshipped with all the details scrupulously observed, the benefits procured are boundless. Saligrama silas (108 in number representing the nine planets comprising the 27 stars and its four navamsa divisions – 27x4 = 108) are also strung together in the form of a garland with proper metallic casings made of silver and used as a garland for the moolavar - the Dhruva bera (main deity in the sanctum sanctorum) deity in Vaishnavite temples.

Large Saligrama silas are also made into Vaishnavite iconographic idols of Lord Krishna, Rama and others and worshipped in temples and mutts as it is believed that such idols have extraordinary powers. Famous temples with image of Vishnu carved out of a Saligrama are the Badrinath in Upper Ganga basin and of Krishna in Udupi (in Karnataka). During the image-changing ceremony in Puri-Jagannatha, the Salagrama-stone is the essence that is concealed within the main wooden icon of Jagannatha. In the shrine of Nathadvara, a Saligrama-stone officiates as the snapana-murti (icon for bathing).

There is a regular rigmarole prescribed for the worship of the Saligrama everyday in the temples, Mutts and in houses. It is always worshipped with the Tulasi (literal meaning- matchless) leaves (basil leaves) that are considered most sacred (divine) by all Vaishnavites in view of a folk lore (Mythical story) elaborately described in the Brahma-Vivarta Purana which links Tulasi as Lakshmi, the consort of Vishnu; to the very origin of the Gandaki river, the Tulasi plant and the Saligrama silas in the region of Saligrama. Tulasi is Ocimum sanctum, belongs to the family of Labiatae. The classical name, basilicum, from which “basil” is derived, means “royal or princely”.

The Yagna (YAga) SamskAram (spiritual exercise consecrated to the Gods) prescribes procedures for the Bhagavad ArAdhana (ArAdhana is the way of worshipping God) of Sriman NarAyana -Vishnu or its manifest form of Saligrama. There are two forms of ArAdhanA: bahyA (External) and mAnasIkA (Internal). The AchArya (Priest) initiates the SamskAram through Sanskrit verses whose translation in English (as given by Anand K Karalapakkam is as follows:

" After Achamanam (consists of sipping and swallowing water two or three times during which the twenty-four names of Vishnu are repeated), wearing OOrdhvapundram, prostrating to the Lord (Sriman NArAyanA), sit in a seat. After prAnAyAmam (yogic control of the vital breath), perform japam (repetition of Lord’s name) with DhyAna slokAs (divine hymns-AshtAkshara, etc). Later, worship the Lord Sriman NarAyanA residing in one's heart (mAnasIka ArAdhanA). Then with water from the vessel placed left of Sriman NArAyanA (Saligrama), sprinkle water on flowers and other materials for worship and vessels for arghyam (offering of rice, etc.), pAdyam (offering of water for washing the feet) etc. From water in arghyA vessel, sprinkle water on flowers etc (for worship) and also self "

" After welcoming the Lord, offer arghyam, pAdyam; Achamaniam & give ritualistic bath. Then offer cloth, Yaj~no Pavitha (sacred thread), Sandal paste, flower, incense, light, in order. Offer Achamana, honey and again Achamana. Later offer food comprising of pudding, rice, vegetables, water, pan-betel etc. After Prostration, restoring status quo is the procedure of worship of Vishnu"

Thus, the sishyA (disciple) gets the eligibility to perform Bhagavad ArAdhana (prayer of the divine) to Sriman NArAyanA's archA avatAra as 'Saligrama'. Since the food we take should only be the remnants of food offered to Sriman NArAyanA, Saligrama ArAdhanA is very important for a Shrivaishnava. The Saligrama ArAdhanA is performed by the male members of the three varnAs (upper caste groups of Brhaman, Kshatriya and Viashya). Puranic scriptures prohibit ladies from touching or performing ArAdhana of the Salgrama Sila. However, ladies have an important role of assisting the AchArya (preceptor) in the necessary preparations for the worship including preparation of food offerings to the deity. They can make nice arrangements in terms of preparing food, gathering & making fragrant flower garlands, etc. Thus, they too derive the same benefits out of the ArAdhanam. The entire family should assemble for the concluding session of ArAdhanam.

The good and bad results of venerating different types of Saligrama Silas have been elaborately described in the Puranic7 literature; some of these from the Agni purana and the Skanda purana are as below.

·Worship of smooth sila gives mantra – siddi ; perfection in the chanting of one’s given mantra. ·Black stones (Narayana sila) with a chakra on a raised navel, bestow fame (Yasas) ·Yellow stones (Pradyumna silas) with small chakras and a very large mouth with many small holes within it, give sons ·Whitish silas (Vasudeva sila) has two equal sized chakras on the front, but slightly off center, destroy one’s sins. ·Blue silas (Aniruddha sila), beautiful round shape, with lines in front of the mouth and a lotus mark on the back, increase in wealth and worldly prosperity ·Blood red silas (Sankarsana Sila) bring diseases ·Rough silas create anxiety ·Uneven silas give poverty ·Fat silas decrease one’s life span ·Suffering if one worships a sila which is tawny coloured or uneven or broken with one chakra, too many chakras, large chakras, a circled chakra, a broken chakra, a chakra attached to another or a chakra with a large mouth or with the mouth turned down or a sila with a protruding navel, or a sila with many lines inside the circle, or one with chakras facing each other. ·A sila with mouth like that of a snake brings unhappiness ·The Varaha – sila, the Ananta - sila, the tiny Vasudeva - sila that has an evenly formed mouth, silas with a deeply indented navel, silas shaped like amalakki fruits, those shaped like the palm of the hand (arched above and convexed below) and all in black colour bring perfection, prosperity and happiness.

In view of the above, it is essential that the Saligrama-silas be properly examined before they are taken for worship. The details to be examined in particular are the shape and the colour of the sila, the number and location of chakra-marks, the type of filaments that are present in the crevices and fissures and the deity-identity (described later).

Since the Saligrama stones are available in several shapes (round, some oval, some triangular, some odd-shaped) it is suggested that the following test procedure be followed.

Ø Place the sila on the ground and see if it is steadily poised or unsteady; the former variety should be preferred, for its worship ushers prosperity, while the worship of the latter variety may lead to the worshipper’s change of residence Ø If the sila rests on its sides, the worship of such a sila will generate anxiety Ø If the sila is uneven and wobbles, worship of such a sila will cause sorrow

The genuineness of Saligrama for worship is also tested by immersing them in a bowl of milk or rice of equal weight over night and observe if they show signs of increase or decrease in size and weight; and only increase in size confirms its authenticity for worship.

Narasimha-purana states that a sila shaped like an umbrella will, when worshipped, cause sovereignty, a circular stone will bring great wealth; the flat stone will produce great sorrow, while the sila shaped like a spear will cause certain death; if the sila has an elongated spout, poverty is indicated; if there are yellow spots like eyes, loss; if the chakras are overlapping, disease will result; and if the opening is yawning wide, death.

According to Padma Purana the merits obtained by bathing in all the thirthas and the performing of all the Yagas (sacrifices) dwell in each drop of water of Saligrama. Tulasi (Basil), sandalwood, water, conch tinkling bell, wheel stone (Saligrama), copper pot, and name of Vishnu comprise PadAmrata, which is said to have the power of remitting sins.

It is prescribed that when one worships a Saligrama, he must contemplate upon the iconographic form of that deity which the stone represents, while placing his hand on the sacred stone.

Shastras also recommend worship of the Saligrama with a Dvararvati sila8. A good Dvararvati sila should be white, round or square, unbroken and without holes, and with well formed chakras. The followers of the Gaudiya-Vaisnava tradition, devotees of Lord Krishna, also worship Saligrama along with Govardhan Sila.

[edit] 4. Location Specific

The Saligrama stones are available in the bed of Gandaki river in Nepal at a place very close to Mukthinath (3170 m) or Saligramam or Tiruchhalagramam (in Tamil scriptures). The river Gandaki, also called Narayani in Nepal or Salagrami, a major North bank tributary of the Ganga, has its origin at the Damodara Kunda (lake), about 25 Km. upstream of Mukthinath. The Gandaki river valley between Annapurna and Daulagiri is said to be the deepest valley in the world (12.5 Km deep). The horizontal distance between these two peaks is only a little over thirty-two kilometers.

The ancient Vishnu temple complex at this place, built in the local Newar-style, is located in a sacred grove of Sal trees. There's a set of 108 water fountains with the spouts carved in the shape of boar heads. Pilgrims wash in each one to gain salvation after death. The fountains surround a temple full of bells that only Hindus and Buddhists can enter. The temple is two roofed and enshrines an image of Vishnu with his two consorts Bhu Devi and Shri Devi. At the base of the temple are an image of Garuda, the Vehicle of Vishnu, and a large Saligrama. Another important temple in this complex, to the South of the temple of Mukthinath (Chu-Mig-Gya-Tsa, as it is called in Tibetan, meaning 'the place of hundred springs'), is the place where fire (natural gas) burns on water (spring) where they come out of the ground called the Jwala Mukhi or Jwala Devi. In this complex are also found some of the Buddhist images of Padmasambhava, Avalokiteshwara and Vajradhara. The ancient holy site is thus a blend of natural Buddhist and Hindu beliefs. Muktinath has been sacred for over 2000 years; the Hindu holy book Mahabharata mentions it as Saligrama.

There is, however, an element of controversy not only on authenticity of the present location of the Mukthinath temple as a Hindu shrine and rights vested with the Buddhists to carry out Pooja at this holiest of shrines of the Hindus. At present, Buddhist monks perform Pooja at the temple.

Another sacred complex of temples is in Ridi, a well known place of pilgrimage located on the bank of the river Gandaki, at the confluence of the Kali Gandaki and Ridqi rivers, which has a wealth of Saligramas. As a religious centre, Ridi has declined in importance, probably due to its use as a cremation ground, while the Vishnu temple at Mukthinath attracts Hindu’s, Shrivaishnavites in particular, on pilgrimage twice a year. Ritual bathing is done at this location twice in a year during October and January.

Jamsom is the nearest airport to approach Mukthinath, either from Katmandu or Pokhra. From Jamsom, it is all the way trekking to Muktinath, 18 km to the north–east. From Pokhra, it is two weeks trekking for the round trip for those who are adventurous (one should remember to acclimatize before climbing to Muktinath). Mukthinath itself is also approachable from Katmandu or Pokhra in Nepal by Helicopter service during the season when the weather is favorable.


[edit] 5. Traditional Stories

There is plethora of legends, both Puranic7 and Western, which describe the divine character of the ammonite stones.

Hindus, Egyptians, Romans, Greeks, and Ethiopians all connect the ammonite with the 'supreme deity' whatever they call it.

Some of the popular ones are elaborated below.

5.1 Puranic Legends: Hindu Scriptures:

Hindu Puranas7 mention about 20 different types of Saligrama Silas, which are given below.

1.LakshmInArAyana: With one hole, four chakras (wheels) and VanamAlA (a line like the garland) and the colour of clouds. 2.LakshmijanArdana: It is similar to LakshmInArAyana except that there is no VanAmalA. 3.RaghunAtha: With two holes and four wheels and mark of the whoop of a calf. This also will not have VanamAlA. 4.VAmana: With two very small wheels and the colour of the cloud. This too will not have VanamAlA. 5.Sridhara: This is the same as Vamana with the exception that it will be having a VanamAlA. The house in which it is placed will have prosperity and well being of its own. 6.DAmodara: Will be large and round with two chakras (wheels) and with no VanamAlA. 7.RanarAma: Neither too large nor too small, but of medium size and round, with two wheels and the mark of a child’s kick, bow and quiver. 8.RajarAjeSvara: Of the size of RanarAma with seven chakras (wheels), ornamented with the mark of umbrella. This will earn for the possessor kingly wealth. 9.Ananta Padmanabha Murthy: Somewhat thick with fourteen wheels and seven holes, and as black as a cloud. This Saligrama will give men the four PurusArthas (objects of life) ‘DharmAthaKAmoksha’ (Duty, wealth, desire and salvation). Holiest of the Saligramas. Very rare. 10.MadusUdana: In the shape of a wheel with two wheels, and impression of cow’s hoof, having the shade of cloud, of ordinary size. This will be very bright. Very Holy. 11.Sudarsana: This will have only one chakra. 12.GadAdhara: This will also be having one chakra only, which will not be bright. 13.HayagrIva: This will have two wheels and the face of a horse. One will become orator by worshipping this saligrama. It is special for gnanam (education). 14.NArasimha: With a very wide mouth, two wheels, and awful shape. This will cause instant self-renunciation. 15.Laksminarasimha: This will also be having a wide mouth and two wheels. Besides these, there will be the VanamAlA (garland type of line) also. This will make house-holders cozy and comfortable. This Saligrama is thus an embodiment of pleasantness. This brings to the devotees peace and solace. 16.VAsudeva: The Saligrama with two wheels at the region of the hole and with round shape and having vividness and brightness, is VAsudeva. This will grant all desires. 17.Pradyumna: This will have only a minute wheel. The colour will be that of clouds. But on the outer side, there will be a hole in the inside of which there will be number of cuts or dents. This will give householders comfort always. 18.Sankarsana: In this two wheels will be joined face to face. The fore-part will be thinner than the hind-part. This will also do good to householders. For Brahmacharis, it brings knowledge. 19.Aniruddha: The colour of this is yellow. This will be quite round and bright. This will also give comfort, peace and happiness to the householder. 20.Matsya: This is in the shape of fish. One will get wealth by worshipping this Saligrama

Ramachandra Rao has given the textual prescriptions that include the types and numbers of Saligrama-stones that may be worshipped by the householders of the four ‘varna’ groupings and by the ascetics. It is stated that the basic typology of the Saligramas is in accordance with the ‘chaturvyuha’ ideology. All the innumerable deity-specific Saligramas branch out initially from the four vyuha-deities: Vasudeva, Samkarshana, Pradyumna and Aniruddha; and these four originate from the ‘Para’ aspect of Godhead. All the known and possible divisions of mankind are ultimately grouped in the four ‘varnas’; and they in turn ramify from one Purusha. However, authorities like Vrddha-gautama indicate that brahmanas may worship five Saligramas, kshatriyas eight, vaishyas seven and shudras seven; for ascetics four Saligramas, are suggested as follows. a) For brahmanas: i) Lakshmi-narayana; ii) Ananta, iii) Hiranya garbha; iv) Purushottama; and v) Chaturbhuja; b) For kshatriyas: i) Lakshmi-narayana; ii) Ananta; iii) Krishna; iv) Aniruddha; v) Garuda-dhvaja; vi) Gopala; vii) Rama; and viii) Sridhara; c) For vaishyas: i) Lakshmi-narayana; ii) Vasudeva; iii) Pradhyumna; iv) Damodara; v) Pitambara; vi) Hari; and vii) Gadadhara; d) For shudras: i) Lakshmi-narayana; ii) Madhava; iii) Krishna; iv) Achyuta; v) Aniruddha; vi) Kesava; vii) Pitambara; e) For ascetics: i) Nrsimha; ii) Hayagriva; iii) Mukunda; and iv) Maha-nila.

Scriptures also state that if one has two Saligramas, one should worship them separately, not together. However, if one has many Saligramas, one can worship them all together, but odd numbers should be avoided.

In the Padma Purana it is stated, "if a devotee who is properly initiated in prescribed mantras does the puja of Saligrama Sila, he will attain the Supreme Lord's spiritual abode without a doubt."

Sri Hari-Bhakti-Vilas of Gopal Bhatta has extolled the benefits from worship of Saligrama based on Puranic literature. It is stated, "merely by touching a genuine Saligrama Sila one becomes free from the sins of millions of births, so what to speak of worshiping Him. By puja of Saligrama Sila one gains the direct association of Lord Hari."

The Skanda Purana states that, "a genuine Saligrama Sila is directly a manifestation of the Supreme Lord Vishnu and does not require any installation." It is further stated that, "the sale or purchase of a Saligrama Sila is strictly prohibited. Anyone who attempts to determine the material value of a Saligrama Sila will live in hell until the end of the universe. The area within a radius of twenty-four miles from where a Saligrama Sila is worshiped is considered a holy place (tirtha). Anyone who sees, bathes, worships, or bows to a Saligrama Sila will receive the same piety as doing millions of sacrifices and giving millions of cows in charity." "Without having accumulated pious activities, it is very difficult to find a Saligrama Sila in this world, especially in the age of Kali-yuga."

The local sthala purana (folk lore) states that if a person was cremated at Ridi and his ashes sprinkled into the river Gandaki here, he/she would congeal to form a Saligrama, and if the stone was then made into a likeness of Vishnu, the devotee would then be one with God.

In the Salagrama Kosha, the Varaaha purana has been quoted as to how the village on the banks of the Gandaki-river got the name 'Shaala-graama'. Shaalankaayana, son of Vishvaamaitra, a sage of great repute, performed severe austerities on the banks of the river Gandaki to obtain a vision of the god Vishnu. This site was distinguished by a single Shaala-tree, 'which was large, wide-spreading, unbroken and blossoming’, and a pleasant mountain overlooking it. The sage did penance for some days in the open with single-minded devotion, and, becoming extremely fatigued by the severe summer sun, moved to the shade of this tree. He sat to the east of the tree with his head turned in the western direction and when Vishnu appeared on the eastern side of that tree to bless him, the sage could not see Him. But on the twelfth day of the Vaishaakha month the sage did behold Vishnu, under the Shala-tree. The excited and joyous sage praised Vishnu with Vedic hymns. When Vishnu asked him to choose some boon, the sage said, "I performed the penance only to have a vision of your glorious form; and now I have it. I want no other boon!" Vishnu later explained that the Shaal-tree, in the shade of which the sage was refreshing himself, was verily his own form; and that he would abide in it. The yonder mountain, which was extraordinary, was also his form. Having said so, Vishnu disappeared. And the sage went round the tree in deep devotion, and returned to his hut, looking earnestly at the mountains. Since that time, the village became a sacred spot, and was called 'Shaalagraama-tiirtha; and the rock in its vicinity became 'Shaalagraama-giri.' “

In the Tamil scriptures of the Tamil Alwars, there are several references to Saligrama. In the Nalayira Divya Prabandam (4000 verses), references to Saligramam are found. Periyalwar refers to Krishna as Saligramamudaiya Nambi. Kadinagar refers to the temple at Saligramam. Tirumangai Alwar refers to Saligramam as home to Rama and the deities of Kudandai and Ooragam.

Wilford, in his book the Asiatic Researches, writes on the folklore about the Saligrama stone found in Nepal stating that; “ Once when Vishnu the Preserver was followed by Shiva the Destroyer he implored the aid of Maya (illusion or Glamour) who turned him to a stone. Through this stone, Shiva, in the form of a worm, bored his way. But Vishnu escaped, and when he had resumed his form he commended that this stone of delusion (sala-maya) should be worshipped. As they are found at Salipura or Salagra, they receive their name from the latter. They are generally about the size of an orange, and are really a kind of ammonite.”

In the Devi Bhagavata Purana, the story associating the Tulasi (basil) with origin of Saligrama reads; “Vishnu had three wives: Saraswati, Lakshmi and Ganga. Once Lakshmi and Saraswathi quarreled and cursed each other. Saraswati’s curse turned Lakshmi as a tulasi (basil) plant and forced her to live on earth forever. Vishnu, however, intervened and modified the curse, saying that Lakshmi would remain on earth as Tulasi until the river Gandaki flowed from her body. In the mean time, he would wait by the riverside in the form of a stone to take her back to heaven. This stone was the Saligrama sila, which remained on the earth as a representative of Vishnu.”

5.2 Western Mythology:

Ammonite is so called because the shell of this cephalopod resembles the ram horns of the Egyptian (Greek) God Ammon.

In the United Kingdom, the traditional story is that ammonites were snakes that were turned into stone by a Christian woman called Saint Hilda who lived over one thousand years ago. Her church, in the town of Whitby in the north of England, is decorated with the ammonite fossils. The story is that to venerate God, Saint Hilda decided building a chapel, but it was infested with snakes. So, the Abbess of Whitby turned, by the force of her prayers, all these snakes into ammonites, losing their head. To perpetuate this magic legend, the villagers collected ammonites, sculpted them a snakehead, in order to sell them to the tourists.

Another folklore in England about stones with holes in them, is about ‘Odin’ mentioned in the book ‘Etrician Roman Remains in Popular Tradition’ by Charles Godfrey Leland. … “Odin once, in order to steal the mead of poetry, turned himself into a worm and went his way through a hole in a rock. Hence all stones with holes in them were called Odin-stones, or, in England, holy stones. They are familiar in England as an amulet against witchcraft or nightmare, and in being lucky stones, correspond exactly to the Saligrama stones of India. A parallel is also drawn to the Hindu myth regarding these stones - a principle which appears very strongly in the Norse and Algonkin mythologies. This is that of Maria, or glamour, or Illusion (similar to the Hindu word ‘maya’). Thor is fooled by it when he goes to Jotunheim; it plays all the time like summer-lightening through the midnight mysteries of Norse tradition; even Oddo the monk, in his life of King Olof, declares that all the incredible marvels narrated in the old legends were due to it”.

A much older tradition recorded by the Roman writer Pliny in his book the "Naturalis Historae,” states; 'Hammonis cornu' are the most sacred stones of Ethiopia, shaped like a ram's horn, and guaranteed to make dreams come true". 'Hammonis cornu' means 'Ammon's horns', Ammon being the chief Egyptian god, often shown as a ram or goat.

In the book titled ‘The Dead Sea Legends to Comparative Mythology’ the version to Hindu Mythology folklore regarding various stones states, “In the Brahmanic mythology of India, Saligrama, the fossil ammonite, is recognised as containing the body of Vishnu's wife, and the Binlang stone has much the same relation to Siva; so, too, the nymph Ramba was changed, for offending Ketu, into a mass of sand; by the breath of Siva elephants were turned into stone; and in a very touching myth Luxman is changed into stone but afterward released. In the Buddhist mythology a Nat demon is represented as changing himself into a grain of sand.”


[edit] 6. Why is Saligrama worshipped?

There are several versions for the deep veneration of Saligrama.

·Perhaps it is the regular spiral or Chakra or discus? A perfect mathematical pattern is a symbol of law and order in the universe, but also something unchanging and constant. ·It raises like a snake spiral, the Shesh Nag which is the bed of Vishnu, as depicted in all the Hindu scriptures, which show Vishnu with his consort Lakshmi reclining on the coiled serpent bed, and hence a symbol of worship. ·The spiral or Chakra is the symbol of Hindu God Vishnu’s weapon – the Sudarshana Chkara. ·According to the Kamakothi Peetham Publications, the “pancayatana puja” (pentad form of domestic worship- one of the three (Vaishnava, Shaiva, and Sakthi) sacred sectarian scriptures – agamas- prescribed for worshipping God in particular form) custom prescribes (also regarded as symbolizing basic elements of the universe): Vishnu-akasa, Siva-earth, Devi-fire, Surya-air and Ganapati-water by worshipping not graven images (images with limbs) but instead natural objects (aniconic emblems -five stones) to represent the five deities. (Four other forms of worship of the five deities are by graven images or iconic emblems; in a mystic form of a mystic diagram (mandala); through worship of five water kalashas (vessels) by invoking the five deities; and by invoking the deities at a consecrated vacant seat-sthandila). The “Banalinga” for Siva is obtained from the Omkara – Kunda (lake) of the Narmada river in Madhya Pradesh. (They are mostly clear quartz pebbles, which are rounded off by river erosion and look like white spherical or ovoid bodies). They are also found in Amareswara in Nepal). The “swarnamukhi” stone for Ambika (it has a golden streak on it) is taken from the bed of the Svarnamukhi river in Andhra Pradesh. The symbol of Vishnu, “Saligrama” is obtained from the Gandaki river in Nepal. The “crystal stone” (Sphatika) for Surya (Sun) is got from Vallam near Tanjavur in Tamil Nadu. The “Sonabhadra” stone (red-stone -Sona-sila) for Vinayaka is obtained from the Sone river, a tributary of the Ganga in Madhya Pradesh. These five stones are symbolic of the unity of India. None of these five stones has eyes, nose, ears, etc. Since they have no corners that become untidy, they are easy to bathe and dry. Being small they do not occupy much space. No big Puja hall or room is necessary. A small casket (usually made of straw) is enough to keep them for worship. The five stones are arranged on a metal disc, the stone representing the principal deity to be honored being placed in the center. The Vaishnavites place Saligrama in the center and the other four deity-emblems in the four corners; the Shaivas place the Banalinga in the center, and the other objects in the corners; and so on. There are also Saligramas for the five deities.

·The regular Panchayatana worship (Vaishnava agama) has sixteen stages, in the sequential order viz. (1) Avahama (invocation); (2) Asanam (offering a seat for the gods to sit down); (3) Padyam (offering of water for washing the feet); (4) Arghyam (offering of rice, etc.); (5) Achamaniyam (offering of water for sipping); (6) Snana (offering of milk and honey for the gods to bathe in); (7) Vastram (offering of clothes represented by Tulsi leaves); (8) Upavastram (offering of upper garments and ornaments, represented by more Tulsi leaves); (9) Gandham or Chandanam (offering of perfumes and sandal paste); (10) Pushpam (offering of flowers); (11) Dhupam (offering of incense); (12) Dipam (illumination); (13) Naivedyam (offering of food); (14) Pradikshana (reverential circumbulation); (15) Mantrapushpam (offering flowers with recitation of texts); and (16) Namashkaram (final adoration). During each act the worshipper repeats one of the sixteen verses of the Purusha sukta (hymn) of the Rig Veda.

·The gems connected with the planets as well as the nine famous gems called ratnagarbhas12, like the Padmaraga (ruby), are also all highly valued as possessing super physical significance.

·Garuda Puranam says:


           "Saligrama shila yatra devo dwaravathIbhavaha
            vubhyoho sangamo yatra tatra mukthirna samshayaha"

Mukthi is assured without doubt in those places where Saligrama Silai and Dwaraka silas 12 coexist (Saligrama ArAdhana leads a person to perform prapatti (and makes him lead a life of true prapannan).

· Other folklore is that they are created when a God's lightning bolt hits the ground.


[edit] 7. Medicinal Qualities

A long lost ancient Ayurvedic remedy from India involving the Saligrama Sila, has been put on a sale campaign by a Portland, Oregon research company of USA. Their claim is that research has led to the mastery of ancient Ayurvedic energy activation methods through the application of modern technology: laser photons, Electro and piezoelectric electric fields and double helix forces. This activation technology imbeds ever-deepening states of fractal energy resonance from the Saligrama Sila into Saligrama the molecular atom Saligrama, subatomic and quantum structure of artesian spring water. The Company further claims that the Saligrama Sila Elixir is the most powerful healing remedy in Ayurvedic Medicine and that Ayurvedic authorities have stated that Saligrama Sila Elixir is more powerful than all the known Ayurvedic and homeopathic remedies combined, and will even reverse AIDS and cancer.

According to the scriptures of Yagna Samskara of Saligrama, the sacred water obtained after the ablution of Saligrama is highly potent, due to the belief that the sacred water has had the direct contact with the divine body of Sriman NArAyana - Vishnu residing in the form of Chakra in the Saligrama Sila. Thus, the holy water makes one charged with SAtvikagunA and cultivates Bhagavad bhakti very easily. Many side benefits like improvement in health, intelligence, memory, etc due to the intake of sacred water are also stated, apart from its sin-expelling virtue.

Folklore also mentions of the ritual of Saligrama representing Vishnu’s solemn wedding to the holy basil plant (Tulasi) to infuse its waters with fertilizing power.

There is even mention of relieving fever with the help of water from a Saligrama (fossil stone) - a remedy still followed in many Indian households.

According to western folklore it is said that keeping an Ammonite stone under the pillow will cure one of insomnia.

[edit] 8. Who are Shrivaishnavites?

It is appropriate to elaborate on the Shrivaishnavites who hold the Saligrama stones in great veneration and a pilgrimage to Mukthinath as one of their most cherished goal in life. Shrivaishnavites are the followers of the Shrivaishnavism, a multifaceted tradition, which has both popular and philosophical aspects with strong religious orientation associated with its vibrant temple culture, the philosophical love poetry of the Alvar saints, the Vedanta9 discourses of the Upanishadic10 sages, the penetrating insight of the acharyas - all culminating in the grand philosophy of Visishtadvaitha (qualified non-duality). They are known by the surname IyengAr that means 'Aindu Angam Udayavar' or 'Aiyundu Karyangal Udayavar' in Tamil. These five refers to the 'Pancha SamskAram'. It also means the five angAs of prapatti. We can in general say that this Pancha SamskAram gives one the name "IyengAr."

Visishtadvaitha is the system of thought embodied by the Vedanta - the philosophical portion of the Vedas 10, India's ancient scriptures. The quintessential of Visishtadvaitha is that there exists an Ultimate Reality, an Absolute Being that is the inherent spirit and inner guide and controller of the whole universe with all its diverse animate and inanimate elements. Communion with this gracious, omnipotent Supreme Being constitutes the supreme end of existence. Such communion is attainable exclusively through self-surrender and devoted loving tradition.

Worship of Maha Vishnu- considered to be the supreme manifestation of Divinity, is thus exceptional in the Vaishnava sect and the oldest among them is the one called the Shrivaishanva sect founded by Nathamuni, propounded by Yamunamuni expounded and propagated by Ramanuja, the great South Indian teacher of Philosophy and Religion who lived in the twelfth century (1017-1137 C.E). Ramanuja gave a firm shape to the Shrivaishnava sect, based on Puranic scriptures and the preaching of the South Indian Alvar saints (Twelve Vaishnava Alvar saints of Tamil Nadu – 600 to 900 C.E flourished, writing 4,000 songs and poems, assembled in their cannon Nalayira Divya Prabandham, praising Narayana, Rama and narrating the love of Krishna and the gopis. Poems of Nammalvar-800 C.E - greatest of Alvar saints have shaped the beliefs of Southern Vaishnavas to the present day). He was an exponent of the supreme importance of Bhakthi, the loving adoration of a personal God. He gave a philosophical formulation to the practice of Bhakthi. Ramanuja saw the soul and deity as separate entities, and the goal of life as communion of the two. He gave the deity a role in the process. He described his god –Vishnu – as an “ocean of tenderness,” a sublimely merciful spirit who “takes away (man’s) sorrows.” The idea of such a bountiful supreme spirit had lain for centuries in Krishna’s discourse to Arjuna, but Ramanuja was the first to articulate it as formal philosophy. His strongly theistic non-dual Vishishtadvaita Vedanta philosophy restates Pancharatra tradition. Ramanuja was the foremost opponent of Shankara's Advaita system14 who countered Sankara's' Absolute monism' point by point with his 'Qualified monism'. Ramanuja died at age 120. He is considered verily the crest-jewel among the leading Saints and philosophers of the religious and philosophical realms of India. India rediscovered her Vedic spiritual self after the advent of Ramanuja whose poignant expositions had quietened other schools of Vedanta. He was followed by the illustrious Manavala Mamunigal and Vedanta Desika .

The Ramanujites worship Vishnu in his own form together with his consort Lakshmi, as well as the two incarnations of Rama and Krishna. The tenets of the sect are philosophical rather than religious, and are to be found in the commentaries of the founder on the original Sutra of the Vedanta, on the Gita, and certain other texts in Sanskrit. In philosophical terms these are described as Visista Advaita or ‘particularized monism’. Ramanuja taught that the Supreme Spirit could have attributes. He gave a coherent account of how Brahman and the cosmos (and selves) are intimately related and yet distinct by using the analogy of the self-body relationship. Although there were divisions (Schisms) among the followers of Ramanuja, these were mainly of a strictly theological character; the Vadagalai (Southern) school held that moksha is achieved by grace alone; the Tengalai (norhern) school, held that the individual’s active cooperation with grace is a necessary condition (not just a sign) of salvation. The Tengalai sect got Royal patronage during the reign of Vijayanagar Empire in Karnataka and Andhra Pradesh, particularly on account of the Sanskritised format of Ramanuja’s teachings; Melkote in Karnataka is one of the most well known Shrivaishnava strongholds of Ramanuja, where Ramanuja spent nearly 40 years of his old age, after he was forced to leave Srirangam. Vadagalai sects’ domination in Tamil Nadu is extensive due its affiliation to the Tamil Vaishanva texts of the Alvars.

The followers of this sect have special rules of life. They are recognized by distinguishing marks, called Thiruman (representing the shape or outline of Vishnu's Lotus feet) drawn on their forehead. Their daily life is strictly regulated. The distinguishing marks are not only elaborate, but also the main substance for making them is procured with great care. It is white calcareous clay, which has to be of the greatest purity like the clay for the best china. The purest comes from Dwarka, a place of pilgrimage (one of the prescribed 108 centers) on the coast of Kathiawar peninsula (Saurashtra – Gujarat), from a well in which the gopis or milk maids who loved Krishna were believed to have drowned themselves after his death. This clay is called gopi-chandana (sandal paste of the gopis). The most important mark made by this white clay is on the forehead, where two perpendicular lines are drawn from the root of the hair above the forehead to the inner ends of the eyebrows below, and connected by a transverse line at the bottom, upto the middle ridge of the nose (Y pattern) in the case of the Thengalai sub-sect and across the ridge between the eyebrows only (U pattern) in the case of the Vadagalai sub-sect. Between the two parallel lines a red coloured line, called the Sricharanam indicating mangalam (prosperity), is made with turmeric and lime. Men of the Vadagalai sub-sect also draw Sricharanam in yellow colour, particularly, since the divine body is considered to be Golden in color. Ladies also wear Thiruman on their foreheads in the same way as is depicted in the pictures of AndAl (adopted daughter of Nammalvar), who is considered one of the twelve Alvars of the sect. There is an unwritten convention among ladies to wear red Sricharanam if they are SumangalIis (happily married) & yellow Sricharanam if they are widows.

The religious observance of the Srivaishnavas is five-fold: cleaning and purifying temples, images, etc.; providing flowers and perfumes for religious rites; presentation of such offerings; counting the rosary and repeating the name; and, lastly, meditation to unite with the deity. The reward of these observances is elevation to Vaikuntha or Vishnu’s heavenly abode. Every Srivaisnava's house has to have a Saligrama sila for worship. The marriage ceremony is also solemnized in the divine presence of a Saligrama sila gifted by the bride's parents to the groom.

Explanatory Notes:

1. Hinduism: The Hindu culture of historic India consists predominantly of a religion and a mode of living called Hinduism. A specific definition of Hinduism has eluded scholars of philosophy and history. It is not a single religion but a congeries of beliefs and practices which have evolved over a period of three to four millennia and which cannot be assessed or judged as a whole without considering the tremendous range in religious thought and practice between the innumerable groups that make up the membership of Hinduism. It is therefore called a way of life.

The invading Muslim armies of the 8th and 9th centuries who entered India from the northwest used the term "Hindu” to mean the inhabitants of the land beyond the Indus River. Over the time between the Third Millennium B.C and the present, scholars have been able to distinguish several forms and stages of Hinduism such as the Vedic Hinduism, Brahmanic Hinduism, Philosophical Hinduism, Devotional Hinduism, and Reformed Hinduism.

Most people regard Hinduism as polytheistic - an idea which is both true and false. It is true that Hinduism has polytheistic elements, but it also has monotheistic and atheistic elements as well. It is difficult to describe, but polytheism is simply one way for a person to look at Hinduism. The variety of deities provides people with an array of traditions to fulfill their spiritual needs. Some go further and regard all of the deities as merely aspects of a few, or perhaps of just one deity. Some go further yet and regard it all as manifestations of a single, impersonal ground of being - not theistic at all. In the end, Hinduism is what one makes of it. Hinduism’s strength is its resiliency. It bends to fulfill the varying needs of land’s dissimilar peoples. The elements of strength in Hinduism could be summarized as the following.

Ø Faith in one supreme, omnipresent, non-material spiritual Reality underlying all phenomena; Ø Faith in a knowledge of, and union with, the Divine as life’s goal; Ø Faith in a sure future life, with appropriate retribution for deeds done; Ø Faith in the solidarity of the society in which one is born, something divinely instituted and superior to the individual; Ø Power to make religion thoroughly permeate the life of its followers; Ø Power to hold together so many groups, for so many centuries, within a social unity, by means of a common religious faith.

Hinduism prescribes three ways to attain salvation viz., (1) the jnana-marga (the intellectual way of knowledge concerning pantheism), (2) the bhakti-marga (emotional way of devotion to a favorite deity), and (3) the karma-marga (the practical way of works in prescribed ceremonial law).

2. Aniconism (noun), Aniconic (adjective): It is the representation of god by a symbol rather than an image. Indian art overwhelmingly prefers the iconic image, but some aniconism does occur in folk worship, early Buddhism, Shiva's linga, Vishnu's Saligrama, etc . They have solar significance, and their use in worship predates the Hindu period in India.

3. Jurassic Period: The Jurassic Period started 210 million years ago and ended 145 million years ago. It was the height of the dinosaurs existence on earth. Dinosaurs of all shapes and sizes roamed the Earth, with lush vegetation nearly everywhere. Evergreens were in abundance. Archaeopteryx, the first bird, appeared in the late Jurassic Period along with a number of species of flying reptiles called pterosaurs.

The oceans were home to many species of sharks, fishes and aquatic reptiles. Though the arthropod trilobite had vanished from the seas at the close of the Paleozoic, many species of the cephlopod mollusk ammonite thrived during the Mesozoic, reaching their peak during the Jurassic Period, for the dining pleasure of the many carnivorous vertebrates of the sea.

4. The Tethyan Himalayas, at an average altitude of 6000m is mostly covered by snow. The belt extending from Kashmir to Nepal can be best studied in two areas - Spiti valley in Himachal Pradesh and Kashmir -- where we can see a continuous succession from Precambrian to Mesozoic ages. The Phanerozoic rocks have yielded rich fossils of trilobites, graptolites, brachiopods, cephalopods, gastropods, etc.

5. Fossil Ammonites: (As explained in “Salagrama Kosha”). The ammonites are sea-creatures (animals of the sea-shore) so called because of the horn-like features (Latin, cornus Ammonis, after the Egyptian god Ammon) presented by them in their fossil impressions (whorled and chambered shells). They belong to the fossil genus of cephalopods (‘head-foots’), which were once imagined as coiled snakes; when petrified, they were known as ‘snake stones’. Cephalopods belong to a highly organized class of Mollusk, which is known by the possession of a distinct head with arms or tentacles attached to it. They are soft bodied and devoid of bones of any sort. They have instead hard shells. They make up as much as one third of the main group of mollusks. They dominated the era of middle life (Geniotites), called, Critacius ages, but became extinct as this era ended. That was more than a million years ago. All that we have now are their fossil remains in flat spiral form.

Animals called Mollusca are known to creep with their muscular feet and to have often protective shells. The familiar conch (samkha) is a protective shall of the mollusca. According to Cuvier, they constitute a phylum of soft-bodied and unsegmented animals, usually having a hard shell, and occurring in five classes; amphineura (chitons), gastrpoda (limpets, snails, slugs without shells etc.), scaphopoda (tooth-shells), cephalopoda (cuttle-fish with tentacles on its head, equids, octopus etc.) and lamellibranchia (oysters, mussels etc.). The animals of this phylum occur in a large number of sizes, from the size of a pins head to the size of more than a foot across.

The molluscs follow different plans in making their own shells; there is thus almost an infinite variety of fossil specimens that are available now.

The puranas have recognized the Salagrama-stones as fossils of sea-creatures, but describe the ammonites as ‘varja-kitas’ (adamanita worms), living in water. These worms are responsible for the creation of ‘chakras’ in stone and other marks, which are incidental to their efforts to make their own shells.

They speak of marine monsters, marine creatures (graha matanga) and aquatic worms which are inside hard-shells (pashanantargata-kitas); they also describe the cadavers, broken, shriveled and shrunk, resulting in fossilized forms (sirna); and the hardened forms of the fat and bone-marrow of these creatures (medomajja-sambhavah).

These fossil cephalopods (ammonites) are usually small, smooth and shiny pebbles of diverse forms and shapes (although in a large number of cases round or oval). They have natural holes or openings (called vadana, sushira, vaktra, dvara etc.); marks of flat spiral lines (discus or chakra) may be found inside these holes or on the outside. The stones are also sometimes flecked, and inlaid with gold (pyrites), identified as ‘hiranya’. Although the stones are usually black in colour, they occur in several shades and hues.

6. Aetites or Eagle-stones or Yellow clay ironstones supposed to have sanative (holy) and magical virtues. They are so called because they are found in eagles' nests. Epiphanius says, "In the interior of Scythia there is a valley inaccessible to man, down which slaughtered lambs are thrown. The small stones at the bottom of the valley adhere to these pieces of flesh, and eagles, when they carry away the flesh to their nests, carry the stones with it." It is said that without these stones eagles cannot hatch their eggs.

7. Puranas: The Puranas are 'Ancient', a corpus of Sanskrit legends about primordial times, of ancient Aryan beliefs and are part of the sacred literature of Hinduism. There are a total of 18 major Puranas, all written largely in verse. These texts are said to have been composed much later than the Ramayana and the Mahabharata. According to tradition, each Purana is supposed to deal with five topics; this subject matter marks the Puranas as genuine and sets them all apart from other writings. The five distinguishing topics are the creation of the Universe; the destruction and re-creation of the Universe, including the history of humankind; the genealogy of the gods and holy sages; the reigns of the Manus; and the history of the lunar and solar dynasties. Though tradition attributes the Puranas to Vyasa, a semi legendary rishi -sage-, scholars, however regard the Puranas as having been compiled by many hands between the 4th and the 16th centuries AD. The Puranas vary greatly in length: the Skanda Purana is the longest with 81,000 couplets, while the Brahma Purana and Vamana Purana are the shortest with 10,000 couplets each. The total number of couplets in the Puranas collectively is 400,000. These works consist of short stories and narration's which explain the complicated concepts of the Vedas and the Dharmasutras. They are written in the form of a dialogue between an exponent and an inquirer so that the lay reader can understand them. They teach about religion and morality. However, they also discuss subjects like the origin of insects, and give medical advice for minor ailments.

The 18 major Puranas are divided into three groups, each exalting one member of the Hindu Trinity (Brahma, Vishnu and Shiva).

Group 1 – Brahma Puranas in which 'rajas' or passion prevails and relate chiefly to Brahma. These are the Brahma Purana, Brahmanda Purana, Brahmavayvarta Purana, Markandeya Purana, Bhavishya Purana, and Vamana Purana. Group 2 – Vishnu Puranas in which 'satva' or purity is the leitmotif is related to Vishnu. These are the Vishnu Purana, Bhagavata Purana, Naradiya Purana, Garuda Purana, Padma Purana and Varaha Purana. Group 3- Shiva Puranas in which 'tamas' or gloom and ignorance are dominant and are related to Shiva. These are the Shiva Purana, Linga Purana, Skanda Purana, Agni Purana, Matsya Purana, and Kurma Purana. Sometimes the Vayu Purana is substituted for the Agni Purana or Shiva Purana.

Of the 18 major Puranas, the Vishnu Purana is the most complete, in that it conforms more than the others to the definition of a Purana. According to some sources, the Markandeya Purana is considered to be the oldest Purana. Other sources state that the Vayu Purana is the oldest. The Bhagavata Purana is believed to be the most recent and is the most popular.

Apart from these 18 Puranas, there are also 18 Upapuranas or subsidiary Puranas, which were composed after the major ones.

The Puranas are a valuable source from which to trace the development of Hinduism. They mark the next stage in beliefs after the Vedas. Hinduism, as practiced today, is largely inspired by the Puranas.

8. Dvararvati silas: Though there are several schools of thought among the learned acharyas of the Vaishnava cult on the worship of this sila, it is necessary to know the significance of this sila since it is worshipped, along with or independent of Saligrama sila, in some parts of the country (among Vaishnavites of Saurashtra, Bengal and Maharashtra; the Madhva sect in Karnataka) particularly in the Vaishnava tradition.

The Dvararvati-sila is obtained from the Gomati river in Dvaraka. It is worshipped along with the Saligrama-stone since scriptures consider it auspicious to do so (According to Skanda Purana, wherever Dvaraka-sila sits in front of the Saligrama-sila every class of magnificence goes on increasing unlimitedly. It also says that one who daily worships Dvaraka-shila along with twelve Saligrama-silas will be honored even in Vaikuntha). Since the chakra-mark is the most distinguishing feature of the Dvararvati stones, and hence they are also called ‘chakrankita-sila’. These silas also have distinct personalities like the Saligrama sila that are identified by their size, colure, texture markings; these are explained below.

I.Sudarshana: one chakra - salvation II.Lakshmi-Narayana: two chakras- salvation III.Trivikrama: three chakras - freedom from the fear of births and deaths IV.Janardana: four chakras - fulfillment of desires V.Vasudeva: five chakras - obtainment of prosperity and elimination of enemies VI.Pradyumna: six chakras - wealth and lustre VII.Baladeva: seven chakras - continuation of progeny and celebrity VIII.Purushottama: eight chakras - satisfaction of all that one aspires for IX.Navavyuha (the collection of nine forms of Vishnu): nine chakras - rewards, which are difficult, even for the gods to obtain X.Dashmurti (the ten incarnations of Vishnu): ten chakras - sovereignty and prosperity XI.Aniruddha: eleven chakras - lordship XII.Dvadasatmaka: twelve chakras - final emancipation XIII.Ananta: more than twelve chakras - fulfills one’s desires (only even numbered chakras are to be preferred)

The colour and the shape of the sila give following effects.

Ø White stones are considered most suitable for worship and will make for a worldly prosperity in all aspects and spiritual welfare Ø Dark (blue-black) stones forebode death Ø Tawny ones cause anxiety, the Ø Multi-coloured ones bring about disease and sorrow Ø Yellow ones take away wealth, the Ø Smoke coloured ones produce loss of wealth, and the Ø Blue stones will bring about obstacles to any undertaking. Ø Round in shape or square auspicious Ø Triangular or uneven in shape inauspicious

Stones split or broken or crescent in shape must not be worshipped, as they do not bring any rewards. A crooked stone will kill the progeny, a broken one will ruin any undertaking; the stone with many fissures or holes will produce poverty and misery.

9. Govardhana-sila: The Govardhana-sila is a rock from the Govardhana Hill in Vrindavana. This is usually brown in color. Once, 5000 years ago, Lord Krishna picked up this hill and held it above His head, with his little finger, for 7 days to protect his kinsfolk from the wrath of Rain God Indra. Since Lord Krishna declared that He and Govardhan Hill were non-different, the followers of the Gaudiya-Vaisnava tradition, devotees of Lord Krishna, worship Govardhan Silas. They worship Govardhana-silas along with the Saligrama sila, both considered as aniconic symbols of the Supreme Personality of Godhead, exactly as they worship the Deity of Krishna in the temple. A Parikrama (circumbaulation- going 24-miles around the hill) is a sacred ritual called Govardana puja performed by many believers.

10. Vedas (literal meaning "sacred lore, knowledge.") / Vedanta: Oldest scriptures of Hinduism, composed in Sanskrit are grouped into four anthologies: the Rig-Veda, the Sama-Veda, the Yajur-Veda and the Atharva-Veda. According to the Muktikopnishad they had 21, 109, 1,000 and 50 branches, respectively, having a total of approximately 100,000 verses in their 1,180 branches. Nowadays only 20,379 verses in total are available. 10,552 verses of Rigved (arranged in 10 sections called mandal), 1,975 verses of Yajurved (in 40 chapters), 1,875 verses of Samved (in 21 chapters) and 5,977 verses of Atharvaved (in 20 chapters). The Vedas are understandings of the nature of life and existence derived from a communion with the general, impersonal spiritual forces of the cosmos. They are not a revelation from a person God like the scriptures in Western religions.

The Vedas are written in a very early form of Sanskrit, a language closely related to the ancient Iranian language used in the Avesta, the holy text of Zoroastrianism. Indeed, there are a number of common words and concepts shared by the Avesta and the Vedas. The Rig-Veda is the most basic and it is upon it, which Hindus believe that the other three are based. Most Hindus rely more upon the Upanishads than the Vedas, except for members of movements like the Arya-Samaj.

11. Upanishad: The Upanishads (traditionally numbered at 108, each ranging in length from a few verses to several hundred verses), one of the three sacred texts of Vedanta philosophy, are the most basic and most important Hindu scriptures, completing the Vedic corpus (the other two being the Brahma-Sutra, and the Bhagavad-Gita). Upanishads are the concluding portions or the culmination of the Vedas. Orthodox schools of Hinduism base their doctrines on the matter found in the Upanishads. Only ten are considered to be the principal Upanishads. These are: Katha, Isha, Kena, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, and Brihadaranyaka.

The basic teaching of the earliest Upanishads is that the self (atman) is really identical to the foundation of all reality (Brahman). Most people are unaware of this and, so, remain caught in the cycle of death and rebirth. Realization of this truth, on the other hand, provides release (moksha).

The etymology of the word Upanishad is a matter of some debate. Many scholars argue that the name "Upanishad" means "sitting down next to," as in next to a Guru or other religious teacher in order to receive the teachings contained in the text. Others have argued that "Upanishad" is derived from the root sad, which means "to destroy," and thus the name is supposed to signify the teachings which "destroy" untruth (avidya).

12. Religion: The term religion comes from the Latin religare, which means to tie or to bind. Religions are belief systems, rather than individual, discreet beliefs. How religions should be characterized and differentiated from all the other types of belief systems which people have is a matter of great debate.

The secular study of religion, which largely began in the 19th Century, has provided a lot of information about human religions and the various ways in which they are similar. Different researchers focus upon psychological, social, and supernatural causes for religious beliefs.

13. Madhva philosophy: Padma Purana says: “there will only be four authorized Vaisnava Sampradayas (spiritual traditions) on Earth, namely Sripada Ramanuja descending from Laxmi, the Goddess of Fortune; Sripada Madhvacarya from the four headed Lord Brahma; Sripada Visnusvami descending from Lord Siva; and Sripada Nimbarka from the four Kumaras." The Vedantic philosophy propounded by Sripada Madhvacarya is called Dwaita or Madhva philosophy (also known as “The tattvavAda”) - one of the leading schools of Hindu philosophy-, which emphasizes the duality of the individual soul and the universal soul; the two enduring eternally different like parallel lines. The Jeevatma (Individual soul ) has eternal subservient existence vis-a-vis Paramatma (universal soul). In other words, the individual soul exists, but it will never merge with the Universal soul. Its cardinal precepts are the supremacy of Sri Hari and surrender to Him and service to humanity as the sole means of liberation. This philosophy is pragmatic with relevance to everyday life as it aims at building a sound individual and an orderly society, which together provide the Sadhana Marga. Its emphasis Duty and Devotion at every stage of life, which serve eminently the twin objectives of creating an efficient individual and an orderly society. Sri Madhwa Acharya propagated the true spirit of modesty and sublimity to be commanding that every individual shall consider always himself as a servant at the feet of the Supreme Lord, who is the embodiment of all perfection.

Apart from his contributions to Vedantic philosophy, Sri Madhvacharya founded the famous Krishna Temple of Udupi in Karnataka and made it the fountain-head of his devotional movement, which eventually spread all over the country. Udupi acquired nation-wide fame, when it was turned into a unique seat of Vedantic learning in the 13th century. The Swamijis of the Eight Maths (1 Palimaru Math 2. Adamaru Math 3. Krishnapura Math 4. Puttige Math 5. Shirooru Math 6. Sode Math 7. Kaniyooru Math 8. Pejavara Math) are in charge of Lord Krishna's worship, by turns, for two years each and are uniquely placed to preserve and propagate the Madhva philosophy.

14. Advaita philosophy or Advaita Vedanta is a sub-school of the Vedānta (literally, end or the goal of the Vedas,) school of Hindu philosophy. Other major sub-schools of Vedānta as explained earlier are Dvaita and Viśishtādvaita. Advaita (literally, non-duality) is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman). The key source texts for all schools of Vedānta are the Prasthanatrayi – the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Adi Shankara.

Adi Shankara consolidated the Advaita Vedanta, an interpretation of the Vedic scriptures that was approved and accepted by Gaudapada and Govinda Bhagavatpada siddhānta (system). Continuing the line of thought of some of the Upanishadic teachers, and also that of his own teacher's teacher Gaudapada, (Ajativada), Adi Shankara expounded the doctrine of Advaita — a non-dualistic reality.

Adi Shankara's contributions to Advaita are crucial. His main works are the commentaries on the Prasthanatrayi (Brahma Sūtras, Bhagavad Gītā and the Upanişads) and the Gaudapadiya Karikas. He also wrote a major independent treatise, called Upadeśa Sāhasrī, expounding his philosophy.

15.Ratnagarbhas: These are precious stones or gems. They are divine sources of energy with life as much as the stone images we worship. The stones radiate the traits of the planets they represent.

References:

I.Advaita Vedanta, http://en.wikipedia.org/wiki/Advaita_Vedanta II.Agni Purana, Chapter 46 III.Anand K Karalapakkam. “SamAshrayanam - part 6” Posted on the Sri Vaishnvava Home page. IV.Bob Gibbons and Bob Ashford. “The Himalayan Kingdoms,” Hippocrene Books, Inc., New York V.Charles Godfrey Leland. “Naturalis Historae”, Book 37 (60), p 167. “Etrucian Roman remains in Popular Tradition” VI.David Reed. “Nepal – The Rough Guide,” 1993 (reprint) VII.Devi Bhagavata, Skandha 9 VIII.Dvaraka-shilas: From Padma Nabha Gosai's Book: From Vaishnavism Through The Ages: From Salagram kosha Chapter 4 section 5 on Dvarvati shilas - Dwarka shilas Srila Prabhupad and the Dwaraka Shila controversy cleared up: On the Internet (http://www.salagram.net/sstp-DvarakaShilas.html#Bimal) IX.Dvaita: Haridasa Home Page: Internet.

  (http://www.dvaita.org/haridasa/overview/mphil.html)

X.E. Cobham Brewer. “The Dictionary of Phrase and Fable”. From The New And Enlarged Edition Of 1894 on the Internet XI. “Himalayan Geology”, Web site <GeoIndia.8m.com> XII.Hrsikesananda Das. “The Most Sacred Gem in the Vedas – Sri Saligrama Sila”. VNN Vaishnava News, March, 1999, Internet XIII.Luicille Schulsberg and the Editors of Time-LIFE BOOKS. “Historic India” New York XIV.Mahabharata, Vana Parva, Chapter 84: verses 123, 124, & 125. XV.Mani Varadarajan. “SriVaishnava Home Page” on the Internet XVI.Nirad C. Chaudhuri. “Hinduism”. Oxford University Press, New York, 1979 XVII.Padma Purana, PatAla Khanda, Chapter 20. XVIII.Paul Edwards, Editor in Chief, The Encyclopedia of Philosophy (Vol. 3 & 4). Macmillan Publishing Co, Inc. & The Free Press, New York XIX.S.K Ramachandra Rao (1996) “Salagram Kosha” Kalpatharu Research Academy, Bangalore India. XX.Swami B.G.Narasinga. “Worshipping God – Saligrama –Sila - Sri Chaitanya as Saligrama Sila.” Internet XXI.The Dead Sea Legends to Comparative Mythology, Chapter XVIII -The Growth Of Explanatory Transformation Myths, Internet XXII.Travel information. “Nepal the Blessed Land of Hinduism”, on the Internet XXIII.Vettam Mani. “PurAnic Encyclopedia”, Motilal Banarsidas Publishers Pvt. Ltd., Delhi XXIV.Vidwan Raghusuta (1994). “Saligrama Mattu Tulasi”. A Kannada book. Pub: Laksmi Prasanna, Bangalore 54 XXV.Vishwanathan. “Am I a Hindu?”., The Hindu Primer, Ed., Halo Books 1992, San Francisco, XXVI.Wilford. “Asiatic Researches”, vol. xiv, p-413 XXVII.William Harlan Gilbert, Jr. “Brahmanism and Hinduism”. Part One to three, Internet www.siu.edu/cwis/departments/ cola/ling/glen_hpg/hind.html