Shravan vrats and rituals


1. Vrats of the month of Shravan

At the mention of the month of Shravan, one remembers the vrats. It is difficult for the common people to perform conducts according to the Vedas. To overcome this difficulty, the Purans make a mention of vrats. In this, the special vrats fall in the month of Shravan. For example:

  • Jivantikapujan
  • Varadalakshmi vrat
  • Kajjali Trutiya
  • Budhi Teej
  • Pithori Amavasya

Due to the vrats falling in the month of Shravan, benefits are acquired at an individual and social level. This explains the importance of vrats and our heads bow with devotion at the holy feet of the Sages who created these vrats.

1.1 Jivantikapujan

This vrat is observed on every Friday of the Hindu lunar Shravan month. The deity associated with this vrat is Jivantika, that is, Jivati Devi. This deity protects small children. In this vrat, on the first Friday of Shravan, women draw a picture of deity Jivati on the wall with sandalwood and worship it. Nowadays printed picture is worshipped. Five married women (suhagan) having children, are invited to the house and after applying turmeric and vermillion on their forehead milk, sugar and roasted grams are given to them as holy sacrament (prasad). On the last Friday of the bright fortnight (Shukla Paksha) of Shravan a vrat is observed, that is

1.2 Varadalakshmi vrat

In the ritual of this vrat, a metal pot (kalash) is placed and Sri Varadalakshmi is invoked into it. The Shrisukta is recited and the devi is worshipped. Thereafter a naivedya of 21 anarasas is offered to her. Thereafter, brahmin, married women (suhagans) and celibates (Brahmacharis) are offered upayan, that is, gifts.

In South Bharat, Varadalakshmi vrat is observed on the last Friday of the bright fortnight (Shukla Paksha) of the Ashadh month. People believe that in the temples of Tiruvadi, Tiruvayur and Tiruputtur, Goddess Lakshmi herself worshipped Lord Shiv. Therefore these temples have special significance for the observance of this vrat. Begetting a son, prosperity and obtaining wealth and grains are the fruits of observing this vrat.

1.3 Kajjali Trutiya

This vrat is observed on Shravan Krushna Trutiya. The deity associated with this vrat is Srivishnu. This vrat is also known as ‘Satudi Teej’. At some places this vrat is observed on Bhadrapad Krushna Trutiya. But realistically it should be observed on Shravan Krushna Trutiya only.

1.4 Budhi teej

Elderly women sing various songs sitting on the swing. They are called kajari. The women observing this vrat consume only one meal. In this vrat, some other old woman is paid obeisance by touching her feet and sugar candies (batases) are gifted to her. In her place dry fruits, sweets etc. are given to the woman observing the vrat.

1.5 Pithori Amavasya

The Amavasya in the month of Shravan is known as Pithori Amavasya. In this vrat, the sixty four Yoginis are worshipped. A fast is observed for the whole day of Shravan Amavasya.

Earlier, in this vrat idols were made from flour (peeth). The food prepared to be offered as naivedya is also prepared from flour. Therefore this vrat is known as Pithori Amavasya. The children of the women observing the vrat of Pithori Amavasya are blessed with a long life.

2. Shravani ritual

It is also known as Upakarma or Rishitarpan. The ritual of Shravani is associated with the learning of the Vedas. Two rituals performed associated with the learning of Vedas are

  • Utsarjan ritual, that is, giving up of the Vedas
  • Upakarma ritual, that is, accepting of the Vedas

Upakarma vidhi is performed before commencing learning of Vedas. On the day of Shravani the sequence of studies for the next year is determined only after performing the Upakarma vidhi. If the learning of Vedas is to be discontinued, the Utsarjan vidhi is performed.

2.1 Utsarjan ritual

On the day of Shravani, the presiding brahmin takes his seat after ablutions in the morning. A sacrificial fire pit is created for Utsarjan-karma (temporary giving up of the Vedas for earning a living) and a similar one for Upakarma (resuming learning of the Vedas). First a ring of Darbh (holy grass) is worn and along with uttering of the desh-kal, resolve (sankalp) is made.

  • After this panch-gavya is consumed. Panch-gavya is a mixture of milk, curd, ghee, cow’s urine and cowdung.
  • Then ritualistic worship of Mahaganapati is done.
  • Utsarjan hom (fire sacrifice) is then performed.
  • Thereafter, oblations of ghee and cooked rice are offered to the deities in the sacrificial fire.

    Ritualistic Bathing: In ritualistic bathing, the body is purified by bathing using holy ash (bhasma-snan), cowdung (Gomay-snan), mud (mruttika-snan) and water.

  • The body benefits from the Absolute Fire Element (Tej-tattva) by applying holy ash.
  • The body benefits from the Absolute Air Element (Vayu-tattva) by applying cowdung.
  • By applying mud the body benefits from the Absolute Earth Element (Pruthvi-tattva).
  • Also due to application of the frequencies of the principles of holy ash, cowdung and mud on the body a covering is formed on the body and the black covering formed on it is removed.
  • Then holy grass (durva), sesame seeds and mud is placed on the head along with uttering of mantras.

Spiritual experiences: Some spiritual experiences of the seekers who participated in the Shravani ritual with spiritual emotion:

  • 1. Black energy going out of the body through yawning and burping
  • 2. Experiencing lightness in the body
  • 3. Fragrance emanating from the body
  • 4. Mind becoming stable and introverted
  • 5. Enhancing of concentration of the mind

It is clear from the above points that by purifying the body ritualistically in this way together with uttering of mantras, the mind also starts getting purified.

Worshipping the Sages and giving offerings (tarpan) to the Sages:

Here eight betel-nuts (suparis) are placed on a short wooden stool. Then the seven Sages namely Kashyap, Atri, Bhardwaj, Gautam, Jamdagni, Vasishtha, Vishwamitra and Arundhati are invoked and worshipped.

After this, by keeping the sacred thread on both the shoulders, offerings (tarpan) are given to the Sages.

Seven circles are created from the region of the Sages. These circles become one at the nirgun level to form a flow. This flow is emitted towards the Earth and is attracted at the place of the ritualistic worship of the Sages. Through this flow fountains of frequencies of Chaitanya spread in the environment. The people present there benefit from it.

2.2 Upakarma ritual

In this ritual oblations are offered in the sacrificial fire. In this balls are made from the barley flour and offered in the fire. Then the person participating in the Shravani ritual swallows the balls made from barley flour without chewing.

2.3 Adorning a new sacred thread (yadnyopaveet)

In the ritual of adorning the sacred thread, first the sacred thread is enriched by uttering mantras. By uttering the mantras with spiritual emotion the vibrations of spiritual energy emitted from the four Vedas are attracted towards the sacred thread and they revolve around it in an activated form.

The sacred thread is held in the hands and the Gayatri mantra is uttered. Then with prayers and spiritual emotion it is adorned. Then the old sacred thread is discarded. The subtle effect of adorning the sacred thread is as follows:

  • 1. Through this spiritual energy is activated in the sacred thread and it gets charged with this energy.
  • 2. Spiritual emotion is awakened in the person who adorns the sacred thread2a. The person achieves communion with God.
  • 3. A flow of God’s blessings in the form of Chaitanya is attracted towards the person.3a. Chaitanya is activated in his body.
  • 4. A flow of Divine Energy of Knowledge is attracted.
    4a. A spiral of Energy of Knowledge is created at the Adnya chakra of the person who wears the sacred thread

  • 5. Through the spiral of Energy of Knowledge a flow of Energy of wisdom (pradnya-shakti) spreads at the place of Anahat-chakra of the person.5a. A spiral of Energy of wisdom is created in the person’s body.
  • 6. A flow of Divine Chetana-shakti is attracted towards the person.6a. Through this flow a spiral of Chetana-shakti is created in his body.

    6b. Flows of Chetana-shakti spread in his body.

    6c. Also particles of Chaitanya-like energy spread in his body. Due to the Chetana-shakti generated in the body, the person acquires the energy to study the Vedas.

  • 7. The seven Kundalini chakras in his body get activated.
  • 8. A protective sheath is created around the body.
  • 9. He is protected from negative energies.

With this one can understand how a person is benefitted from the frequencies of the Divine Principle by wearing the sacred thread.


Shivamushti, Sixteen Mondays and Mangalagouri vrat


1. Vrats of the month of Shravan

At the mention of the month of Shravan, one remembers the vrats. It is difficult for the common people to perform conducts according to the Veds. To overcome this difficulty, the Purans make a mention of vrats. In this, the special vrats come in the month of Shravan. For example:

  • Shravan Monday vrat
  • Sixteen Mondays vrat
  • Mangalagauri vrat

1.1 Vrat of Shravan Monday

The presiding Deity to be worshipped for the vrat of Shravan Monday is Lord Shiva.

Ritual of vrat of Shravan Monday: In this, on every Shravan Monday, the temple of Lord Shiva is visited and He is worshipped. Some devotees of Shiva offer 108 bel leaves or bel leaves in specific number on the Shiva pindi on every Shravan Monday. Some people visit the holy places of Shiva on Shravan Monday like Kedarnath, Kashi, Babadham, Tryambakeshwar, Gokarna etc. and worship Him with various rituals. It is beneficial to chant the Name of Shiva on the day of Shravan Monday.

Fasting associated with the vrat of Shravan Monday: On this day if possible, ‘nirahar’ fasting is observed. Nirahar fasting means the fasting observed only by drinking water when necessary during the day. Some people observe ‘naktavrat. The period of three ghatika, that is, 72 minutes after the sunset or up to the sight of an asterism is called ‘naktakal’. The person who observes vrat does not consume anything during the day and takes food in this ‘naktakal’.

Some religious actions performed on Shravan Monday: At some holy places the Shiva devotees perform a Kavar journey either on any one Monday or on every Monday of the month as per their ability and offer the water carried in the Kavar on the Shiva pindi. This journey is performed on foot without using footwear.

This vrat is concluded on the fourth Monday of Shravan when at some holy places meals are offered to people. By observing this vrat, Lord Shiva is apeased and the devotee gets Shiva-sayujya mukti, which means he attains oneness with Lord Shiva. Combining with this vrat, some women observe one more sub-vrat on every Monday and it is Shivamushti vrat.

1.2 Shivamushti vrat

During the first five years after marriage, the married women take a single meal on every Shravan Monday and worship the Shiva-ling. Those who are not able to go to a temple and perform this ritual can make a resolve and perform this ritual at home only.

Following ingredients are necessary for ritual of vrat: Copper platter, a metal glass, a small copper kalash (metal pot) called achamani; sandalwood paste to offer to Shiva, white unbroken rice-grains, white flowers and bel leaves; a lamp with a wick, incense stick, camphor, an implement to light camphor-arti, a match-box for lighting a lamp of arti, washed rice to offer to Shiva as per the day, white sesame seeds, green gram or wheat, milk for offering as naivedya, a folded betel leaf or two betel leaves and a betel nut and some coins for offering to the priest.

Actual ritual of Shivamushti vrat:

  • Ritual is commenced by praying to Lord Shiva.
  • A sip of water (achaman) is taken first.
  • Thereafter following resolve is made:

    मम श्रीशिवप्रीतिव्‍दारा सर्वोपद्रवनिरासपूर्वं
    मनोरथ-सिद्घ्‌यर्थं शिवमुष्‍टिव्रतं करिष्‍ये ।

    This means, I am performing this Shivamushti vrat for destruction of all harmful things, increase of affection for husband, stability of the marital state, prosperity in respect of begetting of son, grandson, great grandson; wealth and grains; for fulfilment of wishes for welfare, longevity, pleasure, riches etc. through my unconditional love for Lord Shiva.

    An expansive feeling of family bond of the newly married lady is observed in this resolve. From this it is clear which life values the Sanatan Hindu Dharma is fostering. This shows the values fostered by Sanatan Hindu Dharma on a person.

  • Now sandalwood paste kept in the copper platter is offered on the Shiva pindi.
  • Thereafter the white unbroken rice grains is offered on the Shiva pindi.
  • Then white flowers are offered on the Shiva pindi.
  • After this, the bel leaves are offered on the Shiva pindi. The bel leaves are offered in upside down position and with the stem towards the pindi.
  • Then the washed rice grains are held in a fist and offered on the Shiva pindi. While offering a handful of rice, following shlok is recited:

    नम: शिवाय शांताय पंचवक्‍त्राय शूलिने ।
    शृंगि भृंगि महाकाल गणयुक्‍ताय शांभवे ।।

    This means I pay obeisance to Lord Shiva who is calm, with five heads, who holds a trident and who is accompanied by Gans like Shrungi, Bhrungi, Mahakal etc. and who is benevolent.

    The above act of offering handful of rice is repeated five times.

  • Thereafter a lit incense-cake is waved followed by waving a lit lamp.
  • Naivedya is offered to Lord Shiva.
  • In the end one prays to Lord Shiva with bhav once again.

Subtle effect of the vrat

One should perform worship in this manner on every Shravan Monday by offering a specific grain on the Shiva pindi.

  • On the first Monday, rice is used for Shivamushti.
  • On the second Monday, white sesame seeds are used.
  • On the third Monday, the Shivamushti is of green gram and
  • On the fourth Monday, wheat is used for Shivamushti.
  • If a fifth Monday falls in the month of Shravan in a year, barley is used.

1.3 Sixteen Mondays vrat

This fruit bestowing vrat is associated with Lord Shiva. In this vrat, fast is observed serially for sixteen Mondays and on the seventeenth Monday the vrat is concluded. This vrat is observed without having even water. The one’s for which this is not possible, sweet dish (halwa) or kheer made from grounded wheat, jaggery and ghee can be had once. All the desires of a person observing this vrat are fulfilled.

1.4 Mangalagouri

This vrat is associated with the deity is Mangalagouri. After marriage the married women observe this vrat for the first five years of their marriage. This vrat is observed on every Tuesday of the month of Shravan.

This vrat is observed at the parent’s place on the first Tuesday of the month of Shravan of the first year, and the second Tuesday at the in-laws place. The third and fourth Tuesdays of the first year and the subsequent Tuesdays falling in the month of Shravan for the next four years are observed by worshipping Goddess Mangalagouri at the relatives’ place.

In this vrat, sixteen step (Shodoshopchar) worship is done of the idols of Lord Shiva and Ganapati along with Mangalagouri. The essence of staying awake at night is also elucidated in this vrat. This vrat is concluded in the fifth year. In this vrat, apart from the items associated with marriage status, a saree and blouse, sweets (laddoo) and fruits are put in a shelving dish and offered to the mother in Upanayan. By observing the Mangalagouri vrat with utmost devotion:

  • Longevity of the husband is assured.
  • Prosperity is acquired.
  • Death is delayed, that is, there is an enhancement in the lifespan.

Raksha Bandhan and Nariyal Pournima



1. History
2. Significance and purpose
3. Benefit of tying rakhi
4. What should Rakhis be like?
5. Importance of rakhis created by the Spiritual-Holy Sanstha
6. Stop denigration of deities through the medium of the rakhi!
7. Narali pournima
8. Shravani

1.History of Raksha Bandhan

rakhi_aukshanDeity Lakshmi tied a rakhi onto the wrist of the King Bali from hell thus making him Her brother and liberated Lord Narayan i.e. Vishnu. That day as per the Hindu lunar calendar was ‘Shravan Paurnima’.

“By tying this wristband (raksha) onto your wrist I am binding you just like the powerful and generous King Bali was bound by it. O wristband, do not get displaced.” The Bhavishya Puran states that Raksha Bandhan was basically meant for kings. A new custom of tying rakhis began from the historical ages. The sister is supposed to tie the rakhi to the brother’s wrist. The feeling behind this is that the brother should become prosperous and he should protect the sister.

1.1 A Prayer

Along with a prayer of the sister for welfare of the brother and the brother for protection of the sister, both should pray for strength to protect the nation and Dharma.

1.2 Video about Science of Raksha Bandhan (Marathi)

Description: Video covering practical information and science of celebrating Raksha Bandhan, its spiritual benefits, Spiritually proper Rakhi. Please note that this video is currently available only in Marathi language.

2. Significance and Purpose of Raksha Bandhan

  • The brother pledges to protect the sister in every birth. To symbolise this he allows her to tie a string on his wrist. The sister complies so that he keeps his promise. Since the historical ages this custom is prevalent to keep a brother and sister in a relationship. The rakhi is a symbol of the purity of a relationship between a sister and brother.
  • Just as the brother is bound by a promise to protect the sister after getting a string tied onto his wrist, so also the sister prays to God for his protection.
  • On this day frequencies of Lord Ganesh and deity Saraswati reach the earth in greater quantities and both the siblings benefit from the custom to a greater extent.
  • When tying the rakhi the Divine Energy principle in the woman gets manifested and is transmitted to the man through the wrist. Thus he derives 2 % benefit from it for upto 5 hours.
  • The more the spiritual emotion in the sister, the more her motivation to attain God and the more the grace of the Guru upon her the greater is the effect of her prayer unto God for her brother which results in greater spiritual progress for him.
Spiritual level of the sister (%) Benefit to the brother (%)
25 – 35 13
35 – 45 16
45 – 55 25
55 – 70 50
70 – 90 80
90 – 100 100

(The figures in the chart are based on the sister’s spiritual level a brother benefits for upto 5 hours)

3. Give-and-take account between siblings

rakshabandhan_kruti02The give-and-take account between siblings is approximately 30%. This account is lessened through the medium of festivals like Rakhi Paurnima i.e. Raksha Bandhan, so though the siblings get entangled with each other at the gross level subtly the existing give-and-take account between them is settled.

The rakhi is tied every year to signify the reduction of give-and-take account between the siblings. In fact this is an opportunity for them to reduce the give-and-take account so both the embodied souls should take advantage of this opportunity.

4. What should Rakhis be like?

Both the sister and brother benefit from the frequencies in a rakhi. That is precisely why one must choose a rakhi, which will preserve the God principle for longer periods instead of choosing grossly attractive ones. Otherwise the three attributes from the rakhi have an effect on the embodied souls and their attitudes too become rajasik-tamasik, etc.

5. Importance of Rakhis created by Spiritual/Holy Sanstha

Component Percentage
Devotion unto the Guru 28
Love for others 20
Sattva attribute 25
Chaitanya 27
Total 100

Frequencies from the rakhis produced by the Spiriual/Holy Sanstha reduce the negative energy attacking the brother and sister by 2% each. Since the feeling of love from the rakhi is transmitted into the atmosphere the embodied soul derives benefit as per his spiritual emotion and his devotion grows. The chaitanya in the rakhi decreases the proportion of the six foes of the soul viz desire, anger, greed, lust, jealousy and envy by 2% for 5 hours.

6. Stop denigration of deities occurring through the medium of the Rakhi!

Examples of denigrating Rakhis

Hanuman and Cartoon Rakhis

Hanuman and Cartoon Rakhis

Rakhi symbolising friendship between India and Pakistan.

Rakhi symbolising friendship between India and Pakistan.

Nowadays Om or pictures of deities are seen on rakhis. After use the rakhi is thrown out so in a way it is ridicule of the religious symbol and denigration of deities, which in turn induces demerit. To avoid this immerse the rakhis in water!

Also due to commercialisation of festival and lack of proper knowledge of its spiritual significance, people go far beyond in so-called creativity that compromises festival’s very purpose. Picture above depicting ‘Rakhi symbolising friendship between India and Pakistan’ is such an example.

7. Narali Pournima

The full moon day (pournima) of the month of Shravan is also called Narali pournima. On this day, people residing in coastal regions worship the sea as a form of the deity Varun and offer coconuts. Offering coconuts on this day is both auspicious as well as symbolic of the energy of creation. A confluence of rivers is more pure than a river. But of them all the sea is the most pure. A quote says, ” The sea symbolizes all the places of pilgrimage. Worship of the sea itself is worship of Lord Varun. Transportation of cargo by ship occurs smoothly only if Lord Varun is appeased.

8. Shravani

‘If on the full moon day of Shravan, the lunar asterism Shravan is present, one has to perform this Vedic ritual. Shravani is a ritual in which one resumes learning and teaching after a long vacation. It is also referred to as Upakarma, Upakaran, etc. If the Shravan lunar asterism appears on the full moon day of Shravan then those following the Rugveda should perform a ritual on that day or on Nagpanchami for the Hasta lunar asterism, those following the Yajurveda on that day itself, followers of the Samaveda on the full moon day of Bhadrapad of the Hasta lunar asterism and the Atharvaveda followers on the full moon day of Shravan or Bhadrapad. Though this custom is very ancient and appropriate for the three classes (varnas) yet it is currently followed only by the Brahmans to a certain extent. Followers of the various Vedas should celebrate Shravani according to their household norms. Usually this ritual is performed jointly, in a group.’

Raksha Bandhan: History, Significance and Purpose



1. Raksha Bandhan

Raksha Bandhan is the festival of rakhi. This is the festival of brother and sister. This festival is celebrated on Shravan Pournima.

1.1 The science underlying Raksha Bandhan

The science underlying Raksha Bandhan can be understood with the help of the Divine Knowledge received by seeker receiving Divine Knowledge.

On the day of Shravan Pournima high speed frequencies of Yama principle are activated in the universe. Particles of the Absolute Fire Element (Tej) are generated due to the friction between these high speed frequencies. These particles of Tej are emitted into the atmosphere. They become inert because of their union with the ground particles and they create a covering on the ground. This is called raksha.

Bali, the king of Hell region uses the raja-tama frequencies emitted by this raksha to nurture the negative energies. Hence, a woman ties rakhi to a man as a symbol of invoking Earth and taking Earth’s help in restraining this action of King Bali.

On the day of Shravan Pournima, Deity Laxmi tied rakhi to King Bali and freed Narayana.

1.2 Prayer to be made while tying rakhi

येन बद्घो बली राजा दानवेन्‍द्रो महाबल: ।
तेन त्‍वामपि बध्‍नामि रक्षे मा चल मा चल ।।

This means, I tie you with the same raksha, by which the powerful demon king, King Bali was tied. O rakhi, you remain steadfast.

As per the teachings of Bhavishyapuran, Rakshabandhan was primarily meant for kings. Nowadays this festival is celebrated by everyone. The sister ties her brother a rakhi on the day of Rakshabandhan.

1.3 Religious actions to be performed while tying rakhi

  • For tying the rakhi, a short wooden stool is placed for the brother to be seated
  • A rangoli design is drawn around this wooden stool
  • Sattvik frequencies are emitted from the rangoli designs made in this way and they help in making the environment of the place sattvik.
    (The brother wearing new clothes and a cap on his head, applies tilak on his forehead and sits on the wooden stool. Sister stands in front of him with a platter for aukshan in her hand. Both brother and sister close their eyes, pay obeisance to the God.)
  • Now both brother and sister pray to the deities for the protection of each other.
  • The sister applies tilak of vermillion to the brother.
  • The sister ties the rakhi on the right wrist of the brother.
  • After tying the rakhi, a ghee lamp arti is waved in a semi-circle in front of the brother.
  • After waving the arti, the brother gives his sister something as a gift. The sister should respect the brother by accepting his gift.

Appropriate prayer by the brother on Raksha Bandhan day: On Raksha Bandhan day every brother should pray, ‘In addition to the protection of my sister let me make efforts for the protection of society, nation and Dharma.’

1.4 Importance of giving a sattvik gift by the brother to his sister

Non-sattvik gifts are raja-tama predominant. That is why a brother should give sattvik gift to his sister. By giving a sattvik gift like a religious holy text or chanting beads, which will augment sister’s spiritual practice, following benefits are derived:

  • Sattvik items do not affect the Jivas at a worldly level.
  • The Jiva which gives a sattvik gift benefits to the extent of 20% and the receiving Jiva benefits 18%.
  • By sattvik action the give and take account reduces and new account is not created.

Here the important thing is that the sister should tie the rakhi without any expectation of a gift.

1.5 Importance of tying rakhi without expectations

If the sister bears any expectation of a gift from the brother then she is deprived of spiritual benefit. When she does not have any expectations, she benefits from the blessing of the brother. Thus she benefits at a spiritual level.

How should the spiritual emotion of the sister be while tying a rakhi? Srikrushna’s finger was cut and blood was oozing out of it. He went to Draupadi. Without much thought she tore a piece of the pallu of the expensive zari saree she was wearing and tied it to His finger. On Raksha Bandhan day every sister should have the spiritual emotion like Draupadi.

1.6 Spiritual benefits of Raksha Bandhan

  • There is benefit of Sri Ganesh principle and Sri Saraswati principle. The principles of Sri Ganesh and Sri Saraswati descend on Earth in higher proportion. By praying for the protection of each other by the brother and sister, both benefit from the these deity principles.
  • There is increase in the Absolute Fire element. By waving arti the frequencies of the Absolute Fire element are emitted by the flame of the lamp and help in enhancing the Absolute Fire element in the brother.
  • The brother benefits from the Shakti principle. The Shakti principle is awakened in the woman tying rakhi. The brother benefits from this Shakti principle through the medium of the rakhi.
  • The mutual give and take between the brother and sister decreases. Generally there is 30% give and take account between a brother and sister. They complete their give and take account in the subtle form through the medium of festivals like Rakhi Pournima.

2. Rakhi

In ancient times, akshat, that is, some unbroken rice grains were covered in white cloth and it was tied with silk thread as rakhi.

Divine Knowledge received by seeker: Akshat, that is, unbroken rice is all encompassing and silk thread has the ablility of rapidly transmitting sattvik frequencies. Thus, rakhi is made from akshat and silk thread. This rakhi is tied to the brother by the sister. The frequencies of spiritual energy in the sister are transferred to the brother when the sister ties the rakhi to him. This activates the surya-nadi (sun channel) of the brother and the Shiva principle in him is awakened. This results in disintegration of the raja-tama particles present in the atmosphere.

Over the period of time, this type of rakhi has disappeared and presently, various types of rakhis are available in the market. Most of them are gaudy. They are not sattvik. The subtle effect of such rakhi is:

1. An illusory flow is attracted in the rakhi

  • An illusory spiral is generated in the rakhi due to the various colourfull and flashy items used in making the rakhi.
  • Illusory frequencies are spread in the body of the person upon tying such rakhi.
  • Illusory particles remains active for a long time in his body.

2. Tama-predominant flow of black energy is attracted in the rakhi.

  • A tama-predominant and thorny spiral is generated in the rakhi and a spiral of tama guna revolves in an activated form in the wrist of the preson to whom the rakhi is tied.
  • Tama-predominant frequencies spread in the body of the person. Thereby, these tama-predominant vibrations enter every action performed by his hands.
  • Particles of tama are spread in his body.

3. Tama-predominated frequencies are spread in the body of the woman tying the rakhi.

4. Tama–predominant illusory particles are spread in the environment.

2.1 How should the rakhi be?

A sattvik rakhi in which Divine principle will get attracted and retained should be purchased. The subte effect given below depicts how Sanatan-made rakhi is sattvik compared to the rakhis available in the market.

1. Divine principle is attracted towards the Guru-disciple logo on the rakhi.

  • A spiral of this Divine principle is created.

2. A spiral is created in the rakhi in the form of nirgun principle.

3. A flow of Chaitanya is also attracted.

  • And a spiral of Chaitanya is generated in the rakhi.
  • Through this spiral, a flow of Chaitanya is emitted in the environment.
  • Particles of Chaitanya are also emitted in the environment.
  • Frequencies of Chaitanya flow from the thread of the rakhi. Therefore the brother gains Chaitanya upon tying of rakhi.

4. A flow of spiritual energy is attracted in the rakhi.

  • A spiral of spiritual energy is activated.
  • Particles of spiritual energy are emitted from this spiral.

5. A spiral of spiritual emotion (bhav) is generated in the rakhi if, while tying the rakhi the sister has the bhav that ‘I am tying the rakhi to the God residing in the brother’.

2.2 Special feature of the rakhi made by the Sadhak at Spiritual/Holy Sanstha


The rakhi made by Spiritual/Holy-Sanstha contains the devotion unto the Guru, spiritual emotion of love, sattvikta and Chaitanya. The distress of negative energies suffered by the brother and sister gets reduced, spiritual emotion of devotion is enhanced and the intensity of the six internal foes of the Jiva reduces due to the beneficial frequencies of Chaitanya and sattvikta.

2.3 Stop denigration of deities through rakhis

Nowadays, rakhis are decorated with ‘Om‘ or pictures of deities. After use, these rakhis are discarded and thrown away. As they are then trodden under the feet by others it actually amounts to denigration of deities. We only have to incur sin for this. Hence, immerse rakhis in flowing water. Do practice this and educate others.

3. Nariyal Pournima

Nariyal Pournima is a festival celebrated due to seasonal change. During the period of Nariyal Pournima the rainfall decreases. Hence on this daypeople go to the coast and worship the sea, that is, deity Varun. Deity Varun is controls water. Due to the worship deity Varun is appeased and one does not have to face dangers of the sea. This festival is celebrated along the entire coastline of Bharat with great pomp and splendor.

On this day the coconut to be offered to the sea is decorated. It is taken to the sea shore in a procession. On reaching the shore the sea is worshipped and the coconut is offered with faith.

3.1 Importance of offering coconut to the sea on the day of Nariyal Pournima

There is high proportion of the Absolute Fire element in the coconut water. The frequencies of Yama have high proportion of the Absolute Water element. On this day there is predominance of frequencies of Yama having high proportion of the Absolute Water element in the universe. These frequencies are in a whirlpool like motion in the universe. By invoking Lord Varun the frequencies of Yama are attracted towards the coconut water. The Absolute Fire element in the coconut water controls these Yama frequencies. The raja-tama particles in these frequencies are disintegrated and are immersed in the sea. Due to this the atmosphere is also purified.

Subtle effect of offering coconut to the sea:

1. By paying obeisance to the deity of sea with spiritual emotion, a spiral of spiritual emotion is generated in the person.

2. By worshipping the coconut a spiral of Divine principle is activated in it.

3. A spiral of Divine Consciousness is activated in the coconut.

4. Due to the worship of the deity of sea with spiritual emotion, a flow of Divine principle is attracted towards the sea. Unmanifest Divine principle manifests in the form of a spiral and becomes activated.

5. The principle of deity of rain (Varun devata) is activated in the form of a spiral.

6. The nirgun principle is activated in higher proportion in the sea in the form of a spiral. Particles of nirgun principle spread into the environment.

7. A flow of bliss is attracted from God.

  • A spiral of bliss is generated in the sea.
  • The flow of bliss is emitted towards the person.
  • A spiral of bliss is generated in the person too.

8. A flow of Divine Consciousness from God is attracted towards the sea.

  • Due to this flow a spiral of Divine Consciousness is generated in the sea.
  • The flow of Divine Consciousness is emitted towards the person.
  • A spiral of Divine Consciousness is generated in the person.

9. A flow of spiritual energy is attracted towards the sea.

  • A spiral of spiritual energy is generated in the sea.
  • The flow of spiritual energy is emitted towards the person and a spiral of spiritual energy is generated in him.
  • Particles of spiritual energy become activated.

10. The black energy covering on the person is removed.

Why does law of Karma not apply to absolute incarnation?


1. Who assumes an incarnation

‘Creation, sustenance and dissolution are the inherent qualities of Nature. Brahma, Vishnu and Mahesh respectively are considered to be the originators of these qualities. The responsibility of nurturing creation lies with Vishnu. Hence when there are disturbances in creation, the process of destruction is enhanced and there is a disruption of Righteousness (Dharma) in human society. At that time He stops the destruction, re-establishes Righteousness and leads man onto the path of Righteousness. To fulfil this mission Lord Vishnu incarnates in every yug (era).

2. Where is the incarnation born?

By Nature’s law an embodied soul should assume its body from its parents. In accordance with this law The Supreme God too chooses people who have the virtues of kindness, sacrifice, penance, etc. as parents to assume an incarnation.’(1)

‘Effort is not required to grow wild plants unlike the process of grafting an hybrid. Just as a farmer ploughs the land before sowing seeds so also after deciding where to take birth The Lord appears to inspire the chosen couple to perform some austerity. To cite examples from holy texts, before the birth of Rama, Dasharath His father, performed a sacrificial fire to acquire a son (putrakameshti yadnya), before Hanuman’s birth His mother Anjani too undertook severe austerities. Similarly the biographies of various great saints like Markandeya, Ramavallabhdas, Purandardas, Morya Gosavi, Chidambar Dikshit, Basaveshvar, etc. also quote that Their parents had undertaken austerities before giving birth to Them.’(2)

3. Number of incarnations

‘In the parables of Narayan from the Mahabharat (Mahabharat Shantiparva 399) there is a discussion on the six incarnations namely, Varaha (the boar), Nrusinha (the man-lion), Vaman (the dwarf), Bhargavrama, Dasharathirama and Vasudevkrushna. Further in the same chapter there is a mention of the Hansa (swan) incarnation. Thus by the exclusion of Buddha there are ten incarnations in all. In some books the number goes upto twelve. The twenty-four incarnations described in the Bhagvat Puran (6.2.7) are 1. Narayan [the Absolute Being (Virat Purush)], 2. Brahma, 3. Sanatkumars (constituted by four of Them), 4. Naranarayan, 5. Kapil, 6. Dattatreya, 7. Suyadnya, 8. Hayagriv, 9. Rushabh (the bull), 10. Pruthu, 11. Matsya (the fish), 12. Kurma (the tortoise), 13. Hansa, 14. Dhanvantari (the physician of deities), 15. Vaman, 16. Parshuram, 17. Mohini, 18. Nrusinha, 19. Vedavyas, 20. Vyas, 21. Balaram, 22. Krushna, 23. Buddha and 24. Kalki.

All these incarnations are famous as the lilavatar meaning the incarnations displaying The Lord’s divine sport. In the Purans which were written later the number of incarnations is fixed at ten. They are 1. Matsya, 2. Kurma, 3. Varaha, 4. Nrusinha, 5. Vaman, 6. Parshuram, 7. Rama, 8. Krushna, 9. Buddha and 10. Kalki.’ (3)

Of the 24 main incarnations 10 belong to Shankar, 10 to Vishnu and 4 to the female deity (devi).

‘The number of incarnations of Lord Vishnu are infinite. Based on this, the holy text Harivansha states “Lord Prajapati says that Lord Vishnu has assumed innumerable incarnations in the past and so will it be in the future”.’ (4)

4. Types of incarnations

4.1 According to the teachings of Saint

A. Internally the incarnations from points 1 to 4 are absolute but concepts about them are created based on their mission. (The percentages mentioned in brackets below have not been given by Saint.) Though the incarnations from points 2 to 4 possess the qualities of omniscience and omnipotence of The Lord their use is limited to the mission which they are supposed to accomplish.

  • 1. The absolute incarnation (paripurna avatar): In this incarnation omniscience and omnipotence of The Lord are fully manifest since birth, e.g. Lord Shrikrushna (God principle 100%).
  • 2. The complete incarnation (purna avatar) : In it, since birth omniscience and omnipotence are not as completely manifest as in the absolute incarnation. However with maturity it becomes more and more manifest, e.g. Shrirama (God principle 20-80%).
  • 3. The temporary incarnation (kala avatar) [distinguished saints] : Omniscience and omnipotence are obscure and manifest only to accomplish a mission, e.g. Samarth Ramdas Swami (God principle 5%).
  • 4. The partial incarnation (anshavatar) [saints] : Their lives are meant for the upliftment of those who come in Their proximity. Otherwise They serve as an ideal for the society, e.g. Shri Ramakrushna Paramhansa (God principle 3%).
  • 5. The incarnation of a less degree (anshaanshavatar) : All devotees of God and seekers (God principle 1/1000%)
  • 6. The incarnation of the least degree (anshaanshaanshavtar) or the obscure incarnation (gupta avatar) : Non-seekers (God principle 1/10,000 %)

B. Becoming an incarnation ourselves: Either because of the love for ignorance or the ignorance of love one feels that only ten incarnations of The Lord have been described. The eighth incarnation, Shri Krushna and the ninth, Buddha have already taken birth. The one remaining now is Kalki. But will we live to see an incarnation?

These ten incarnations have been described for the average man but if we view the concept of incarnation with an extraordinary perspective then we too are incarnations. We can be called obscure incarnations. Since we are obscure incarnations, we do not feel satisfied with ourselves. However if these obscure incarnations were to manifest would we not feel satisfied ? But how the manifestation will occur, is the question. This manifestation occurs by worship of manifest incarnations like Rama, Krushna, etc. that is by observing one’s own code of Righteousness (Dharma). A devotee does not feel the need for an incarnation because he is convinced that he himself is an incarnation of God. He considers his body to be that of The Lord’s and behaves in a manner worthy of God.

C. An incarnation from moment to moment: I say that God incarnates every moment. If one observes carefully one will note that whenever one’s attention gets drawn towards rajasik (raja predominant) and tamasik (tama predominant) objects an attempt to restrain it with the power to discriminate between right and wrong (vivek) and to convert it into the sattvik (sattva predominant) attitude is made. This too occurs because of Righteousness, that is God Himself does it through the medium of the power to discriminate between right and wrong. As one’s sattvik attitude gets polluted with raja-tama components The Lord Himself intervenes in the form of that power and makes the attitude sattvik and pure. Thus one can call this an incarnation of God at every moment.

D. Nature of different types

Incarnations are assumed with a mission,
Some manifest whereas others remain obscure.
Only the one who has realised Brahman recognises them.
What will the ignorant realise?

This is a verse from Shri Gurucharitra (3:78). It is believed that there are only ten incarnations, but this is said only grossly. If one views carefully then one will realise that the tradition of incarnations is continuous. The process of going from sattva to tama and consequent deterioration in Righteousness (Dharma) goes on constantly. That itself is the very nature of Prakruti (creation) just like water which has the inherent tendency to flow along a gradient. And when there is a possibility of the tama component reaching a peak, an absolute incarnation (purnavatar) manifests. Internally all saints are absolute. Though They possess the attributes of omniscience and omnipotence yet in accordance with the mission for that period (kal) they are used only limitedly. Hence the ignorant do not refer to Them as incarnations, that is all. Saints give Their close disciples an intense realisation that ‘I Myself am an incarnation of The Lord’. In this context, Saint Eknath says that only a liberated soul (jivanmukta) will recognise another. The Lord has said ‘सर्वथा वर्तमानोऽपि स योगी मयी वर्तते ।’ in the Shrimadbhagvadgita 6:31. This means that since the mode of speech (vani) of all saints and Their close disciples is in accordance with the Vedas, it is divine. So, irrespective of Their outward behaviour They have merged into Me. Saint Dnyaneshvar poses a question as to ‘why the chance utterance of words (disciples) of these saints may not be called the Vedas?’. Thus it can be said that as an individual becomes more and more sattvik (sattva predominant) The Lord Himself gets the mission of reinstatement of Righteousness (Dharma) accomplished from him. Considering the influence of the yug (era) and the passage of time the code of Righteousness in man constantly changes. Despite that, saints mould his mental state in such a way that he is able to realise the truth.

Buddha is the ninth incarnation in the Kaliyug and is going to continue in this yug. Here the Buddha incarnation does not refer to Goutam Buddha. It is just that the first (adi) Shankaracharya has considered Him as an incarnation because of His sattvik temperament based on the lines from the Gita ‘यद्‌ यद्‌ विभूतिमत्‌ सत्त्वम्‌’. The Buddha incarnation is the one whom one can recognise with pure intellect (buddhi) alone. One such description from the holy text Shri Gurucharitra says, ‘In the Kaliyug Buddha became a mouni (observer of silence). He discarded His garments and became nude’. Here Buddha is the one who can be recognised only with pure intellect. Mouni refers to the one who will not necessarily speak in accordance with the Vedas. Though His speech is in accordance with the Vedas, superficially it does not appear so. In the above quote the garments depict conduct and discarding them and becoming nude refers to not following the Vedic code of conduct. That is why it becomes difficult to recognise saints like Bhaktaraj Maharaj. Those who recognised Him were indeed very fortunate. Only such a fortunate one, the worthiest of devotees can recognise Bhaktaraj (King of devotees) Maharaj. Their spiritual practice is like that of the gopis (wives of the cowherds) towards Krushna. It is called non-Vedic spiritual practice of the Vedas. However it is not accomplished through the spiritual practice of love prescribed by the Vedas. It has progressed with the pace of a bird (vihangam marg). The vihangam path refers to acquiring the result instantly, like the bird. The path of attaining God very slowly like an ant is called the pipilika (ant) path. Even here it is a relative term. If the grace of the Guru is showered upon the one adopting the pipilika path in spiritual practice then he becomes eligible to undertake the non-Vedic spiritual practice of love and at that very moment reaches the zenith. Hence Bhaktaraj Maharaj is a Buddha incarnation or an absolute incarnation (purnavatar). Only with pure intellect acquired by the grace of the Guru, bestowed as a consequence of intense service rendered unto Him, while in satsang (holy company), can one recognise Him.

4.2 According to the Bharatiya Sanskrutikosh

A. ‘Absolute and partial incarnation

  • Absolute incarnations (purnavtar) : When The Supreme God assumes an incarnation along with His shaktivyuha (constellation of energies), in order to slay demons like Ravan and Kansa who grossly violate Righteousness (Dharma) and ethical codes and become a burden on Mother Earth and remains in the world for sometime even after the task is accomplished, the incarnation is known as an absolute incarnation. From this point of view Rama and Krushna are believed to be absolute incarnations. (Usually only Krushna is accepted as an absolute incarnation.) Rama’s brother, Lakshman is the incarnation of the divine serpent, Shesh and the monkeys are incarnations of the deities in heaven. Similarly Balaram is the incarnation of Shesh, Rukmini of Lakshmi and the gopas and gopis (cowherds and their wives) accompanying Krushna those of deities and celestial beauties. This is the energy constellation of Rama and Krushna.
  • Partial incarnations (anshavtar) : To pacify minor disruptions The Supreme God incarnates for a short period of time and disappears after completion of the task. This is referred to as a partial incarnation. In the Adiparva of the Mahabharat, chapters 54 to 64 enlist the partial incarnations. Such a list has also been given in the fourth skandha (volume) of the Devibhagvat quoting the incarnations assumed by different deities.
Incarnation Whose Incarnation? Incarnation Whose Incarnation?
A. In the context of Jai-Vijay (gatekeepers of Lord Vishnu)
Hiranyaksha Jai Hiranyakashipu Vijay
Ravan Hiranyaksha Kumbhakarna Hiranyakashipu
Shishupal Ravan Dantavakra Kumbhakarna
B. In the context of Krushna
Devak King of celestial
Vasudev Kashyap
Devaki Aditi Balaram Adishesh
Shrikrushna Vishnu, Sage
Gopal Subordinate
The cows Sages Radha Indra’s queen
Rukmini Adimaya Pradyumna Sanatkumar
Kansa Kalnemi Jarasandha Viprachitti
Kubja Manthara** Keshi Hayagriv
C. In the context of the Pandavs
Kunti Siddhi Madri Dhruti
Drupad Varun Dharma
Arjun Indra, Sage
Bhim Yayu (deity of
(physicians of
Droupadi Parvati
The five sons
of Panchali
Vishvedev Virat Marut
Dhrushtadyumna Pavak (Agni) Maruti The eleventh
Rudra, Shiva
D. In the context of Kauravs
Shantanu Varun Bhishma The eight vasus
(deities of
Vidur Dharma Dhrutarashtra Hansa (the swan)
Gandhari Mati Shakuni Dvaparyug (era)
Duryodhan Kaliyug (era) Dronacharya Bruhaspati (the
Guru of deities)
Attendants of
Marut and Rudra
Karna Surya (Sun deity)
Ashvatthama Shiva’s rage Shikhandi Amba
E. Others
Dhrushtaketu Anulhad Dhenuk Khar
Bhagadatta Bashkal Pralamb Lamb
Shalya Pralhad    
* She performed austerities so that Lord Vishnu would love her.
** Rama had cursed Manthara for her bad deeds. When she pleaded
for a mitigation of the curse Rama had told her, “I will uplift you in
My next incarnation”.

B. Eternal incarnations: According to the quote “Whenever I experience divinity I fold my hands in obeisance” wherever there is a manifestation of some qualities of God, to some extent, it is called an eternal incarnation.

C. Incarnations after a specific time interval

  • Incarnations in a kalpa (kalpavatar) [or incarnations displaying The Lord’s divine sport (lilavatar)] : In every kalpa (1000 turns of the four yugs) these incarnations occur, e.g. Sanatkumars, Sanandan, Sanatan, Narad, Varaha (the boar), Matsya (the fish), Yadnya, Nara-Narayan, Sage Kapil, Dattatreya, Hayagriv, Hansa (the swan), Prushnig, Rushabh (the bull), Pruthu, Nrusinha (the man-lion), Kurma (the tortoise), Dhanvantari (the physician of the deities), Mohini, Vaman (the dwarf), Parshuram, Rama, Sage Vyas, Baladev, Krushna, Buddha and Kalki.
  • Incarnations in a manvantar (manvantaravatar) : These incarnations occur in every manvantar (71 turns of the four yugs), e.g. Yadnya, Vibhu, Satyasen, Hari, Vaikunth, Ajit, Vaman, Sarvabhaum, Rushabh, Vishvaksen, Dharmasetu, Sudama, Yogeshvar and Bruhadbhanu.
  • Incarnations in a yug (era) [yugavatar] : These occur in every yug. Shukla, Rakta, Shyam and Krushna have been incarnating in succession from the Krutyug onwards in every yug.

D. Incarnations for worship (archavatar)

  • Idols of The Lord charged with energy (pranpratishtha) and worshipped by devotees are included in these.
  • Sudden assumption of the form of an idol by the unmanifest form, e.g. Lord Pandurang.

E. Internal incarnation: The Supreme Soul who resides in the hearts of all living beings and regulates all their activities (Shrimadbhagvadgita 18:61) is an example of an internal incarnation.

F. Manifestation: In some great souls there is manifestation of The Lord in the form of energy, knowledge or devotion. The divine serpent, Shesh is a manifestation of energy, Sages Sanak and Sanandan of knowledge and Sage Narad of devotion.

G. Incarnations of qualities (gunavatar) : Brahma, Shiva, Manu, Prajapati and saints are thought to be incarnations of qualities of The Lord.

H. Incarnations of personages (vibhavavatar): They are believed to be thirty-nine in number. Dhruv, Kapil, Madhusudan and Padmanabh are the personages included in them (Ahirbudhnya Sanhita 5.50).

I. Incarnations which symbolise Righteousness (sattvavatar) : Time, personality, work, intellect, mind, the five cosmic elements, ego, the three components (triguns), organs, the body composed of Brahman and animate and inanimate creation are included in these (Bhagvat Puran 6.2.7).’(5)

5. Vyuha (constellations of deities) and incarnations

‘The Shantiparva of the Mahabharat describes the Narayaniya sect. This sect was first propagated by The Lord to Arjun and then to Sage Narad (Mahabharat Shantiparva 346.10-11; 348.6- 8). Later Sage Narad formulated the doctrine of vyuha in the Narayaniya sect. Vasudev, Sankarshan, Pradyumna and Aniruddha together were the four elements of the doctrine. Here Vasudev is The Supreme God and The Creator of the universe. Sankarshan is His second form. He can be considered as the representative of living beings. Pradyumna who originated from Sankarshan symbolises the mind. It is from Pradyumna that Aniruddha who represents ego is generated. All these four are forms of Narayan. The doctrine of vyuha can be explained as follows.

At the beginning of a kalpa Lord Vasudev creates not only the unmanifest basic Great Illusion (mul Prakruti) but along with it also Sankarshan, a particular embodied soul or vyuha. The mind manifests through the union of Sankarshan and the Great Illusion and is represented by Pradyumna. It is from Aniruddha that the cosmic elements and their components are created. Lord Brahma too is created at the same time and with the help of the elements He creates the universe consisting of living beings.’ (6)


Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivar Peth, Pune 411 030.
Second edition: Vol. 1,2   First edition: Vol 3 to 10.
[1]. Vol. 1, Pg. 286       [3]. Vol. 1, Pg. 289
[4]. Vol. 8, Pg. 794       [5]. Vol. 1, Pg. 290, 291
[6]. Vol. 1, Pg. 292

[2]. Siddharudh Vaibhav, Pg. 15, by (H.H. Ai) Kalavati Ai. Akshay Trutiya – 1984. Publisher: Shri Harimandir Publishing Sanstha, Belgaon and Thane.


Why does Muladhar chakra get activated by the chanting of the Name of family deity?


1. Deity of a forest (vanadevata)

Definition: This refers to a deity of a forest or a deity in the form of a forest.

Other Names: Deities with names of trees such as Amjai (deity of the mango tree), Nimjai (deity of the neem tree), etc.

Special features: It is said that this deity gets enraged and torments if it is not worshipped when crossing a forest or if one sings or whistles in its proximity.

Science behind the idol: These deities do not have specific idols like other deities. Branches of trees thrust into a heap of stones represent them.

Ritualistic worship: Tribals (adivasis) worship this deity in the form of stones and honour it by placing stones and branches of trees on it to prevent it from troubling them. A rooster, a billy goat or a piglet is offered as a sacrifice to it.

Woodcutters, shepherds, cowherds, tribals, etc. who constantly visit the forest receive tremendous psychological support from this deity.

2. Deity of water (jaladevata)

A. Definition and meaning: ‘Deities resembling spirits (pishach) dwelling in or around a reservoir of water or close to flowing water are referred to as deities of water. They are distinct from deities of water like Varun, Apadev, etc. They are seven in number.

B. Other Names: These seven deities of water are called “Sat Asara”. Asara is a corrupted form of the Sanskrut word apsara meaning celestial beauty. Apa (अप) means water (apa) and sru sar (सृ सर) means to play. Celestial beauties are women who play in water. The number of celestial beauties living in the clouds and indulging in play with water (jalakrida) as mentioned in the Vedas and the Purans is seven. It is the same according to the text Amarkosh as well.

घृताची मेनका रम्‍भा उर्वशी च तिलोत्तमा ।
सुकेशी मञ्‍जुघोषाद्या: कथ्‍यन्‍तेऽप्‍सरसो बुधै: ।।

       Meaning: The seven celestial beauties quoted by the scholars are 1. Ghrutachi, 2. Menaka, 3. Rambha, 4. Urvashi, 5. Tilottama, 6. Sukeshi and 7. Manjughosha. The seven asaras are named: Machi (Matsyi), Kurmi, Karkati, Darduri, Jatupi, Somapa and Makari. In different places they are considered as the seven sisters or seven matrukas (deities).’(1)

C. Special feature: They possess people specially young women and children who enter the water alone.

D. Science behind the idols: Their idols are not found anywhere. Seven lines drawn on a stone or seven stones painted with sindhur (a saffron coloured powder) near a reservoir of water depict the seven asaras.

E. Ritualistic worship: To appease them they are offered an animal sacrifice. If a woman is possessed by them then seven married women (suvasinis) are offered a meal and an oti with coconuts and material for a blouse. (Some spirits like Khavis, Zhoting, Jakhin, Lav, Hadal and Bapadev are also associated with water.)

Deities in the form of the rivers Ganga, Yamuna and Narmada are given in ‘Science of Spirituality: Vol. 9 B – Divine Energy (Shakti)’.

3. Guardian deities of the entrance (dvarpal)

A. Definition and meaning: ‘Those who guard the entrance of a premise by standing at the door are guardian deities of the entrance. They come from a class similar to deities. They stand on either side of the main entrance of a big temple or a cave.

B. Names: They have Names like Chand-Prachand, Jai-Vijay, Chand-Mahachand, Padmapani-Vajrapani and Harabhadra-Subhadra.

C. Mission and special features

  • Protecting a premise
  • According to the Vajrayan, a Buddhist sect, various parts of a door as given below are considered deities.

    1. Talika: Its symbol is a lock.

    2. Kunchi: Its symbol is a key.

    3. Kapat: Its symbol is a plank of wood.

    4. Patadharini: It holds a curtain in its hand.

D. Science behind the idol: Its idol stands with the right foot held erectly on the svastik (an auspicious symbol), the left foot bent slightly and the hands held on the hips in a slightly bent posture. In some places these deities support the entrance (gopur) of the temple with their four hands. They have two arms, rarely four and wield a mace. Depending upon the deity of the temple whose entrance they guard like Shiva or Vishnu, they bear symbols of the respective deities. They have buck teeth and an ugly countenance. In temples of female deities instead of male guardian deities there are female ones (dvarpalika).’ (2)

4. The family deity (kuladevata)

4.1 Origin and meaning

The word family deity is used with reference to both the female (kuladevi) as well as the male deity (kuladev).

  • Kula means to gather; to unite. The word kula is derived from the root word kul. A family (kula) is comprised of those people who are closely associated with each other or related by blood. The deity of such a family is the family deity (kuladevata).
  • In ‘कु: पृथ्‍वीतत्त्‍वं लीयते यस्‍मिन्‌ तदाधारचक्रं कुलम्‌ ।’ ku (कु) refers to the absolute earth (pruthvi) element and la (ल) to merge. Kula (कुल) thus means to merge with or to destroy the absolute earth element present in the Muladhar chakra. Hence, the family deity is the one by whose spiritual practice the Muladhar chakra can be activated.
  • Words such as kulin (eminent descent), kulastri (a lady belonging to a good family), kulavadhu (a bride from a spiritual family), etc. indicate that the basic meaning of the word kula is legitimate descent (shuddhavansha). Thus worship of the family deity came into practice so as to acquire pure descent.
  • The word ‘kula’ means both, people related to one another and their place of residence. One comes across the word ‘kulapa’ in the Rugveda (10.179.2). It means the guardian or head of a family.
  • The following two types of hierarchies prevail in a family.

    A. Patriarchal hierarchy: Here there is a male family deity and / or a female family deity.

    B. Matriarchal hierarchy: Here there is only a female family deity which is suggestive of a matriarchal hierarchy.

Synonyms: Presiding male deity (kulasvami) or presiding female deity (kulasvamini) of a family

4.2 History

In Lord Krushna’s dynasty, the cowherds of the Satvat clan began the worship of Lord Krushna and since then He became their family deity. In the same way other male and female family deities came into existence. Since ancient times the tradition of worshipping the female family deity, the Guru and the founder of the family (mulpurush) has been handed down over the generations in some families.

Bahucharadevi: Once some women from the Charan community embarked on a journey. Bahuchara was their leader. On the way some lusty fishermen waylaid them and tried to outrage their modesty. Immediately Bahuchara removed her dagger and cut off both her breasts in one stroke. The next moment she dropped down dead. The same Bahuchara later became the family deity of the Charan community. Hundreds of such women from this community who have sacrificed their lives to preserve their chastity and honour have become their deities today.

4.3 Types

Family deities may be male or female or belonging to the Shaiva or Vaishnav sects. Some have both male and female family deities whereas others have only the male or the female deity. In the Shaiva sect if Shiva is the male family deity, then Parvati is the female family deity and in the Vaishnav sect if Vishnu is the male family deity then Lakshmi is the female family deity. In the Path of Devotion (Bhaktimarg) this pairing of deities is done because the frequencies of Shiva and Parvati and Vishnu and Lakshmi are complementary to each other as Parvati and Lakshmi are the Divine Energies (Shakti) of Shiva and Vishnu respectively. Sometimes however even if Shiva is the male family deity, Lakshmi is the female family deity. The reasons for this are given below.

  • Among worshippers of Divine Energy as in the Tantra sect, a greater generation of energy is desired, hence this tradition is adopted. Since frequencies of Shiva and Lakshmi are different the energy so generated with Their combination is greater than that produced with the combination of Shiva and Parvati.
  • If Shiva has been one’s family deity but upon someone’s advice one’s ancestors had commenced the worship of Lakshmi then Her idol is also placed in the temple at home and both the deities are worshipped by future generations.

4.4 Importance

A. When one falls ill one consults one’s family physician since he knows all about one’s constitution and illnesses. Similarly, when one has to get some work done in an office rather quickly, one contacts an acquaintance working there. In the same way, out of the thirty-three crores of deities one’s family deity is the closest, the one who will respond to one’s call and will uplift one spiritually.

B. When all the principles in the universe are imbibed into the subtle body, spiritual practice is said to be complete. Just as the cow is the only animal which has the ability to attract the frequencies of all the deities in the universe (that is why it is said that there are thirty-three crores of deities in a cow’s abdomen); so also chanting the Name of the family deity alone has the potential to attract all principles in the universe and increase them all upto 30%. Contrary to this, chanting of the Names of deities like Rama, Shankar, Ganapati, Lakshmi, etc. increases only that particular principle in which one is deficient. This is akin to taking vitamin A, B, etc. as a supplement to reduce the deficiency of that vitamin in the body. The Name of the family deity is like a general tonic which contains all the required minerals and vitamins.

C. Glory sung by saints: This is a verse in praise of the family deity sung by Saint Eknath.

The Guru is the mother, the Guru is the father,
The Guru is our kuladevata.
In the most difficult times,
He always protects us in every way.
The body, speech and mind, I offer at the Guru’s feet.
Eknath surrenders to Lord Janardan and considers
His Guru to be Lord Janardan Himself.

4.5 Spiritual practice

All seekers who have not been blessed by a Guru (guruprapti) should begin spiritual practice of the family deity. Importance of spiritual practice of the family deity is given in ‘Science of Spirituality: Chapter 9 – Path of Chanting The Lord’s Name (Namasankirtanyoga), point 9 B 3’.

4.6 Wrath of the family deity

At times, inspite of being intelligent when a student does not study, his teacher reprimands him. Akin to this, if a person has the potential to progress spiritually and yet does not undertake any spiritual practice then the family deity expresses its wrath. Since the individual is unable to perceive this, the deity creates obstacles in his worldly life. When he is unable to resolve them despite maximum efforts the individual seeks guidance from a saint who then recommends worship of the family deity. Once this worship is begun, the deity eliminates these obstacles and even facilitates his spiritual practice.

4.7 The Guru and the family deity

A. ‘A devotee’s sister was critically ill, yet was not breathing her last. So our Guru Maharaj told the devotee, “Your family deity is obstructing her death. Pray to it asking for her to be liberated. Then the deity will liberate her.” After the devotee prayed thus his sister soon passed away. Here the omnipotent Guru could very well induce death Himself, but He asked the devotee to pray to the family deity to make him realise its importance.’(3)

B. If a family deity troubles someone then Shri Malangshahababa of Mumbai tells that deity, ‘First grant him a vision in a dream and advise him to perform a particular ritual. Only if he does not comply then trouble him. Why do you trouble him straightaway?’

4.8 The founder person (mulpurush)

The founder of a family is known as the mulpurush of that family. For instance if a person from Maharashtra settles down in Indore and later dies there then four to five generations thereafter the family members of that person consider him as their founder. At times he is worshipped by them and included in their deities. At some places he is found in a crude form of stones or in the form of a metal plate. It is also customary in some families to offer food (naivedya) in the name of their founder person on a particular day.

If the founder of a family is not honoured by lighting a lamp, offering a monthly or annual meal according to family tradition, etc. then that family is neglected by him. That person laid down his life for the sake of the family and had earned wealth for it. When that wealth is squandered away he gets enraged and destroys that wealth completely.

5. The mother deity (matrudevata)

5.1 Origin and meaning

‘मां तुरीयते इति ।’ means the one who eliminates obstacles which one encounters beyond the states of waking, dream and deep sleep till attainment of the superconscious (turya) state, that is the one who takes one till the turya state is the mother (mata).

According to ethnology: The custom of worshipping the mother began with the ancient matriarchal society.

5.2 Types

राजपत्‍नी गुरुपत्‍नी मित्रपत्‍नी तथैव च ।
पत्‍नीमाता स्‍वमाता च पंचैते मातर: स्‍मृता: ।।

Meaning: The queen (king’s wife), Guru’s wife (gurupatni), friend’s wife, mother-in-law and one’s own mother are all considered as mothers.

5.3 Importance

 The following quotes expressing the importance of the mother are quite famous.

  • Shrirama has said ‘जननी जन्‍मभूमिश्च स्‍वर्गादपि गरीयसी ।’ meaning the mother who gives birth and the motherland are superior even to heaven.
  • Manu has said ‘सहस्त्रान्‍तु पितृन्‍माता गौरवेणातिरिच्‍यते ।’ which means that a mother is superior even to a thousand fathers.
  • The Vedic quote ‘मातृदेवो भव’ means the mother is a deity and ‘पितृदेवो भव’ means the father is a deity.
  • ‘न मातु: परमदैवतम्‌ ।’ means that there is no deity as great as the mother.
  • In the table in ‘Percentage of characteristics of The Supreme God and the three components in animate and inanimate creation’ the percentage of the principle of The Supreme God in the mother deity (mother) and the father deity (father) is given as 1% while that in a human being is 1/10,000%. Some may wonder how this can be possible when parents too are human beings. This difference is because of the spiritual emotion (bhav) that a child harbours towards its parents. If one considers even a stone as God then the percentage of the principle of The Supreme God in that stone rises accordingly. This is similar to that.
  • It is possible to undertake spiritual practice only because one is brought into this world by parents.

5.4 Practical suggestions

Once a severely ill psychiatric patient had come to H.H. Saint for treatment. When giving his history he remarked that he was blessed by a Guru. On inquiry about his Guru he stated that since a quote says that the mother is a deity he considered his mother as his Guru. Other Sadhak then requested him to bring her along on the next visit as He wished to speak to her not as his Guru, but as his parent. She accompanied him on the next visit. After conversing with her He realised that the mother herself was a psychiatric patient. Since he had been emulating his mother as his Guru he too had become a patient. Thus quotes like ‘the mother is a deity’ should be put into practice using common sense.

If a woman who drinks or consumes drugs conceives in that state or continues to drink or take drugs even after conception then these substances could have deleterious effects on the foetus in the womb. How can such parents be considered as deities?

If one’s parents are great souls like those of Pundalik or Shravan then God is really appeased if one serves them. Only if parents are spiritually evolved can they give birth to spiritually evolved progeny.

6. The father deity (pitrudev)

6.1 Origin and meaning

A. ‘रक्षति अपत्‍यं य: स पिता ।’ means the one who nurtures and protects one’s progeny is a father. The one who constantly gets the spiritual experience of God and guides others can be called a father in the true sense.

B. ‘तुरीयते पीयते यस्‍मिन्‌ रस: ।’ means the one who gives birth to sons and daughters providing them with the nectar within him to attain the superconscious (turya) state, is the father.

C. The one who teaches his children how to avoid hell and how to enter the region of ancestors (pitrulok) as suggested by ancestors is called the father deity.

D. पिता धर्म: पिता स्‍वर्ग: पिता हि परमं तप: ।
     पितरि प्रीतिमापन्‍ते सर्वा: प्रीणन्‍ति देवता: ।। 
                                                            – महाभारत शांतिपर्व २६६.२१

      Meaning: The father stands for Righteousness (Dharma). He is heaven itself and great penance too. If he is pleased then all the deities too are appeased. – Mahabharat Shantiparva 266.21

6.2 Types

जनिता च उपनेता च यस्तुविद्याम्‌ प्रयच्‍छति ।
अन्‍नदाता भयत्राता पंचैते पितर: स्‍मृता: ।।

Meaning: The one who gives birth to, the one who performs the spiritual rite (sanskar) of the thread ceremony, the one who imparts knowledge (the Guru), the one who provides food (and medicines) or the one who protects from fear is called a father.

6.3 Importance

The father is called the first Guru because he imparts the Gayatri mantra. The mother is considered a deity, but not a Guru.

6.4 The fivefold family of deities (daiva panchayatan)

The following deities constitute the family of five deities: 1. The family deity, 2. The deity of a place, 3. The deity of a premise, 4. The mother deity and 5. The father deity. All ancestors are included in the mother and father deities.

7. The teacher deity (acharyadev)

7.1 Origin, meaning and mission

A. ‘मन्‍त्रव्‍याख्‍याकृदाचार्य: ।’ means a teacher is one who defines a mantra.

B. ‘यस्‍माद्‌ धर्ममाचिनोति स आचार्य: ।’ means a teacher is the one from whom a disciple learns Righteousness (Dharma).

C. ‘आचार्य: कस्‍मादाचारं ग्राह्यनि आचिनोत्‍यथन्‍तिचिनोति बुद्घिमिति वा ।’ means a teacher is one who teaches good conduct, accumulates wealth (fees) or makes a disciple intellectually accomplished.

D. उपनीय तु य शिष्‍यं वेदमध्‍यापयेद्‌ व्‍दिज: ।
     सकल्‍पं सरहस्‍यं च तामाचार्य प्रचक्षते ।। – मनुस्‍मृति २.१४०

     Meaning: The Brahman (priest) who performs the rite of thread ceremony on a disciple and imparts the knowledge of the Vedas, rites of sacrificial fires (yadnyakarma) and the Upanishads to him is called a teacher. – Manusmruti 2.140

The teacher imparts education useful for worldly life, specially for the stage of the householder (gruhasthashram). His mission is like that of a school teacher or a professor.

7.2 Head of a school (kulapati)

मुनींना दशसहस्त्रं योऽन्‍नदानादिपोषणात्‌ ।
अध्‍यापयति विप्‍तर्षि: स वै कुलपति: स्‍मृत: ।।

Meaning: Kula means a group of students and pati means their guardian. An eminent Brahman who teaches ten thousand students, providing them with food, shelter, etc. is the head of a school.

Sometimes the word is used as a synonym for the family deity.

8. Benevolent deities (ishtadevata)

‘Before performing any important religious ritual or prior to any auspicious event to avert obstacles contemplation on some protector deities and their worship is done. Some of these deities are benevolent deities (ishtadevata). Just like family deities (kuladevata) they too are different for each family. Generally however deities which fulfill vows (navas) or are favourites are included among benevolent deities. The resolve (sankalpa) of every rite commences with offering obeisance to the benevolent deity as “ishtadevatabhyo namaha (इष्‍टदेवताभ्‍यो नम:)” Some rites are performed for benevolent deities annually.’(4)

9. The guest deity (atithidev)

Information on this is given in ‘Science of Spirituality: Vol. 1 C, chapter – 1 B, point – The stage of the householder (gruhasthashram)’.

10. The deity liberating from the bondage of the cycle of birth: The Guru as a deity (Gurudev)

Refer ‘Science of Spirituality: Vol. 4 – Path of Guru’s Grace (Gurukrupayoga)’.


Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivar Peth, Pune 411 030.
First edition: Vol. 3 to 10, Second edition: Vol. 1 and 2
[1]. Vol. 3, Pg. 564           [2]. Vol. 4, Pg. 532, 533
[4]. Vol. 1, Pg. 563


How does the growing of Tulsi help in making premise pleasant?


1. Deity of a premise (vastudevata)

1.1 Definition and meaning

A premise (vastu) refers to an open space enclosed by four walls irrespective of whether it has a roof. The presiding deity of this place is called the deity of the premise. Frequencies within a premise are not perceived outside it. For instance a subtle fragrance in a room is not experienced outside the threshold of that room.

Other Names: Vastudev, Vastupurush. The earth is the consort of the Vastupurush.

1.2 Mission

The deity of a premise is the centre of energy of the premise. Its mission is to endow energy to any pleasant or distressing event occurring there. It is believed that the deity of a premise says, ‘So be it (tathastu)’ to whatever is uttered there. Hence one should not utter abominable words in the house.

1.3 Energy of the deity of a premise

In the ancient times there were no houses. Man lived in the forest. As he began constructing houses he experienced that some houses brought good fortune and happiness while others caused distress. This is how the science of premises (vastushastra) came into existence. Before understanding the difference between pleasant and distressing frequencies generated in a premise let us first understand how these frequencies are created in it. There are three kinds of frequencies in an empty premise. [Detailed information on such frequencies is given in point ‘Guardian deity of a territory (kshetrapaldevata)’.]

A. Frequencies arising from the floor of a premise ascend towards the sky. Frequencies emitted from land shaped like a cow’s mouth (gomukhi), a tiger’s mouth (vyaghramukhi) or a donkey’s mouth (gardabhamukhi) correspond to the shape and its basic qualities.

B. The ‘360 frequencies’ travel in a premise in a circular fashion.

C. Frequencies due to thoughts of those constructing the premise, those visiting and residing in the premise, strike the walls and ceiling and get dispersed everywhere.

Refer to numbers 1, 2 and 3 in figure ‘A’.

vastu frequencies

Due to the interaction of these three types of frequencies the overall movement of frequencies in the premise becomes haphazard. The result is utter confusion. (Refer to figure ‘B’.)

1.4 The plot of land on which a house is constructed

A. The magnetic field: Any wall of a plot or a house should be facing north-south like the pointer of a compass.

B. Shape and its effects

Shape Effects Shape Effects
1. Quadrangular Opulence 2. Rectangular Serenity and
3. Triangular Problems
pertaining to
government or
legal matters
4. Circular Loss of
5. Pentagonal Distress 6. Rhomboid Distress
7. Like an oblong
   drum (mrudang)
8. Like a half
Fear of being
troubled by
9. Like a Buddhist
amount of
10. Like a
Death of a
11. Elliptical Difficulties in
12. Like an
     shaped drum
Illnesses of
the eyes

C. Length and breadth

  • Land influenced by the moon: The distance between the northern and southern borders is more than that between the eastern and western borders. This land brings fortune. Akin to the Moon channel (Chandra nadi) it bestows tranquility.
  • Land influenced by the sun: The distance between the northern and southern borders is less than that between the eastern and western borders. This land brings misfortune. Like the Sun channel (Surya nadi) it brings distress.

D. The mouth of a cow and that of a tiger

  • The mouth of a cow: The entrance to this plot of land is narrow while the hind part is broad. This land bestows opulence and mental peace.
  • The mouth of a tiger: The entrance to this plot of land is broad while the hind part is narrow. This land torments and destroys the owner.

E. Adjacent land: A small plot of land between two large plots causes distress because frequencies of the bigger plot affect the smaller one markedly.

F. Ascent and descent in the land

  • Favourable

    1. Ascent in the east – south-east and descent in the west -north-west

    2. Ascent in the south – south-east and descent in the north- west

    3. Ascent in the south-west – south and descent in the north – north-east

    4. Ascent in the west and descent in the north-east – east

    5. Ascent in the south-east and descent in the south-west – north

    6. Ascent in the north and descent in the south-east, north-west and south-west

    7. If the south, west, south-west and north-west directions have ascents then that land is called the back of an elephant (gajaprushtha). This land is perpetually inhabited by deity Lakshmi.

    8. When the land has an ascent in the centre and a descent in all other directions, the land is called the back of a tortoise (kurmaprushtha). This land always bestows opulence.

  • Distressing

    1. Ascent in the north-west – west and descent in the east – south-east

    2. Ascent in the north-west – north and descent in the south – south-east

    3. Ascent in the south and descent in the south-west

    4. Ascent in the north-east and descent in the west

    5. Ascent in the south-west, north-east and north-west and descent in the south-east

    6. Ascent in the north, south-east and west and descent in the south-west

    7. Ascent in the south-west, south-east, north and descent in the east

    8. Ascent in the south-west and descent in the south-east and north-west

    9. If the land has an ascent towards the east, south-east and north-east and descent towards the west it is referred to as the back of a demon (daityaprushtha). Such land is always poverty-stricken.

    10. If the land is longer in the east-west direction and there is an ascent between the north and the south then it is called the back of a serpent (nagaprushtha). Here fear of death is imminent.

G. Other physical aspects: Land which has ascents and descents, is thorny, has a polluted atmosphere and distressing surroundings proves distressing.

H. Roads and pathways

  • Favourable

    1. Surrounded by roads on all sides is the best

    2. Surrounded by roads on three sides

    3. With roads towards the west and the north

    4. With roads towards the east and the north

    5. With a road towards the north

  • Distressing

    1. With a road towards the south

    2. With roads towards the east and the south

     A road leading to a plot of land and ending before entering it is called vithishula. However if it turns instead of terminating then it is not called so. Preferably one should not choose a plot of land with an ascent.

I. Land on a mountain: Terrain at a high altitude can prove problematic. There can be shortage of water.

J. Temples: A temple should not be located opposite or close to a plot of land because the sattva component from it can make the raja predominant individual living there sattvik (sattva predominant). If this happens he could face losses in business ! However for a seeker a temple certainly proves beneficial.

K. Rivers, lakes and ponds: If a river or a well is situated in the north-eastern part then it is favourable. A continuous flow of water opposite the main door of the house causes loss of wealth. Open gutters too cause problems. A well should be situated behind and not in front of a house. Lakes or ponds should not be situated in the middle of a plot of land because if subordinate deities like the seven asaras come to inhabit it, then distress is experienced.

L. Trees and pillars: Since there are chances of spirits living on trees and pillars these should not exist opposite a house.

M. Hillocks: If a hillock is situated to the south-west then it is ideal. However if it is situated in the north-eastern direction then it causes spiritual descent.

N. Crematorium: If a crematorium is situated close to a dwelling then the spirits from there, sorcerers (tantriks) visiting it, etc. may be the cause for distress.

     If a road, tree, pillar, well, temple, rotating wheel (e.g. a water wheel), etc. are situated at a distance of more than twice the height of a premise then they are harmless.

O. Miscellaneous: Materials (such as bamboo, cement, etc.) used in construction, position of the tulsi plant in the courtyard of the house, the neighbours, etc. also affect the frequencies in a premise. Just as frequencies in a particular room of a house can be distressing so also frequencies in a particular region of a city can be so.

     This makes one thing clear that instead of performing the ritual of Vastushanti after construction of a house it would be wiser to consider the above factors before building it or arranging the furniture in it. Similarly it is important to decide what to build on which plot, for instance a school, a factory, etc.

P. Testing a plot of land

  • Gross

    1. Dig a small pit in the ground and fill it with water completely. If after approximately an hour water still remains in the pit then it is auspicious. Wealth is generated in that premise. If no water remains then the potential of the plot is moderate.

    2. Throw a small fragrant flower into the pit and pour water over it. If the flower continues to float and moves around then the land is auspicious.

    3. Fill the pit with the same mud dug from it earlier. If some mud remains after filling the pit then the land is auspicious whereas if the pit is not completely filled with that mud then it is inauspicious.

    4. Take a dog to the plot and let it loose. If the dog barks persistently or roams around sniffing the ground then the land is inauspicious.

    5. When walking on the plot if a small child falls down or cries continuously then the plot is inauspicious. On the other hand if the child plays continuously or moves around happily then it is auspicious.

    6. Land inhabited by animals like rabbits or mongooses is good while that inhabited by wild animals like tigers and lions is bad.

  • Subtle: If it is possible to consult someone who perceives subtle frequencies then one should listen to him. Then one need not consider the above gross factors.

     Thus when buying a plot of land one should choose one which is basically good. If when buying it, adjustments in measurements, etc. are made deliberately to fulfill the above criteria then it does not prove beneficial.

1.5 An actual premise

A. Material used in construction: Frequencies generated in a premise depend upon the building material such as stone, mud, cement, etc. used. Stone and mud have a greater potential to attract pleasant frequencies than cement.

B. Doors

  • The main door should preferably face eastwards, not southwards.
  • The main door should be attractive and well decorated.
  • The doors in a house should be even in number.
  • The other doors should be shorter and of a lower quality than the main door.
  • The doors should not be broken or infested by termites.
  • The main door should be decorated with auspicious symbols such as Om, Shri, svastik, the auspicious pot (kalash), etc. drawn with a mixture of turmeric, vermilion (kumkum), urine and dung of a cow. This prevents distressing energies from entering the house. Rangoli (designs with powder of soft, white stone) drawn in front of the door also bestows the same benefit.

C. The kitchen: This should face the south-east direction since it is the direction of Agni, the deity of fire. If situated in other directions the problems which may have to be faced are enumerated below.

  • East: Worries of moderate intensity
  • West: Residents of the house are constantly ill and sorrowful
  • South: Lord Yama’s direction. Fear of death for the man or the woman who is the head of the family
  • North: Constant quarrels in the house
  • South-west: Fear of thefts and remaining issueless
  • North-west: Sudden loss of wealth
  • North-east: Constant burden of debts

     To avert problems caused by such faulty directions the placement of rooms in the house should be as follows.

ईशान्‍यं देवतागेहं पूर्वस्‍य स्‍नानमंदिरम्‌ ।
आग्‍नेयं पाकसदनं भांडगारं च उत्तरे ।।

     Meaning: The temple in the house should be situated to the north-east, the bathroom to the east, the kitchen to the south-east and the storeroom to the north.

D. The toilet: It should be situated to the south.

E. Premises in the context of cities: In a city the presidential mansion should be situated in a prominent place towards the north-west of the city.

1.6 Idols

Neither idols nor the description of this deity is available.

1.7 Types of premises

1. A house, 2. A palace, 3. A hermitage (math), 4. An auditorium, 5. A godown, 6. A city with shopping centres, lanes, etc.

1.8 Science of premises (vastushastra)

According to this science the deity of a premise is referred to as the Vastupurush. In this context Vastupurush means the soul of the premise. It manifests in a specific gentle manner and has nine sensitive points. They should not be traumatised, that is appropriate frequencies should be present there. Mandal refers to an outline or a heavenly (subtle) design. The territory of a deity of a premise (vastupurushmandal) is constituted by the land, the deity of the premise and the mandal. In other words it is the imprint of demons who have fallen on the ground. (Generally since a premise is rajatama predominant the form of energy in it is akin to that of demons, not deities.) In the text Taittiriya Sanhita this is termed as ‘yadnyatanu’ meaning the body (tana) of the sacrificial fire (yadnya). It is also termed as the Universal Being (Vishvapurush). From the architectural point of view the territory of a deity of a premise has the following three layers.

  • The great absolute ether (maha akash): The absolute ether existing in the entire universe
  • Absolute ether in a house (gruha akash): The space enclosed within four walls and a roof
  • Absolute ether in a pot (ghata akash): The space enclosed in a vessel. The human body has also been referred to as a vessel.

These three layers of absolute ether should be concordant and proportionate. Ultimately the space taken from the great absolute ether, that is the house where one lives and works should have a definite proportion.

1.9 A premise and the four classes (varnas)

When constructing a premise the class of the person who is going to live there should also be considered. For example a premise proves favourable to a Brahman (priest) if it generates sattvik (sattva predominant) frequencies while for a Kshatriya (warrior) if it emits rajasik (raja predominant) ones.

1.10 Spiritual causes for distressing frequencies in a premise

If a visitor feels uncomfortable in someone’s house one can infer that at that point of time that premise is impure or that the resident of that house has been troubled in the past or will undergo severe distress in the future. Distressing frequencies are experienced in a hospital, police station, prison, a place where evil transactions are carried out, a place where a murder has occurred, a crematorium, etc. because the individuals there are either unhappy or with evil attitudes.

1.11 Comparative importance of the causes of distressing frequencies in a premise

  Importance %
1. Plot of land 2
2. Surroundings 1
3. Premise 2
4. Residents within
    the premise
5. Purpose of the
6. Others 20
Total 100

1.12 Distress experienced by those living in an improper premise

A. Physical illnesses such as disorders of the stomach, rheumatism, paralysis, etc.

B. Psychological problems such as anxiety, depression, etc.

C. Ill effects on the foetus

D. If the placement of rooms in a premise is wrong then the distress experienced is explained in point ‘1.5’.

1.13 Remedies to make a premise pleasant

A. The ritual of entering a plot of land (bhukhandpravesh vidhi): After buying a plot of land, that is after one procures the document of its legal ownership before entering the plot as its owner one should wholeheartedly offer obeisance to God using fragrant flowers, in the north-eastern direction. Thereafter circumambulating the entire plot one should enter it through the main entrance touching the right big toe to the ground. Such an entry is beneficial.

B. The ritual of Vastushanti: ‘Ritualistic worship of a premise performed to appease the deity of the premise (Vastupurush) and to make the constructed house propitious to the owner with respect to longevity, health, overcoming obstacles, wealth, etc. is called Vastushanti.’(1) During this ceremony sixty-four yoginis are installed in the vastumandal. Assuming that the deity of the premise is masculine various deities have to be installed in different parts of its body. During the worship, in the centre of the vastumandal, in the south-eastern direction of the house, in a large room a pit is dug and a box in which seven types of food grains, a mixture of rice and curds, flowers, moss and an idol of the deity of the premise are placed, is buried in it. Thereafter at a predetermined auspicious moment (muhurt) the house-warming is performed.

The gold or copper seal of the deity of the premise buried during the ritual of Vastushanti attracts frequencies which ascend through the floor of the house. As shown at number 1 in the figure below they unite at the deity of the premise and from there gain momentum as they are emitted collectively. That is why the ‘360 frequencies’ (as shown at number 2 in the figure) and frequencies of human thoughts (as shown at number 3 in the figure) travel rhythmically in a particular fashion in the premise. This converts the chaotic ‘noise’ generated by frequencies to ‘sound’. Thus these frequencies prove to be pleasant and are endowers of happiness and propitiousness.


Substances buried in the ground are referred to as nikshep. During the ritual of Vastushanti the idol of the deity of the premise is buried in the south-eastern direction. (When performing a ritual called Sthiralakshmi some people bury the idol, coins, etc. in the western direction.) ‘One should take care to see that the site of burial of the deity is not littered with garbage. The custom of paying obeisance to the deity of the premise during ritualistic worship should be observed. Whenever possible throughout the year ritualistic worship in five (panchopchar puja) or sixteen steps (shodashopchar puja) should be performed. On the day that the ritual of Vastushanti is performed the house should not be kept closed. One should stay there for some days. Ritualistic worship of the premise should be performed every ten years. At that time excluding burial of the deity of the premise, all other rituals should be performed.

‘The Matsya Puran (265.10/11) quotes that in the context of a house, a fire sacrifice of a premise (vastuyadnya) needs to be performed under the following five circumstances – 1. When laying the foundation of the house or planning the construction, 2. When raising the first pillar of the house, 3. When fixing the first door, 4. During the house-warming ceremony (Gruhapravesh), 5. When performing the ritual of Vastushanti to ward off evil or distressing energies.

In modern times the ritual of house-warming has been attributed a considerable amount of importance. It is performed at an auspicious moment (muhurt). The ritual of Vastushanti is performed on that day. Grahamakh is a part of the ritual of Vastushanti. It includes placing a box of burnt bricks in a pit dug in the north-eastern corner of the house. Seven types of food grain, moss, flowers, etc. are placed in that box. The owner of the house enters the house along with his wife, sons and Brahmans (priests) to the accompaniment of music, carrying a pot (kalash) filled with water. That pot is then placed on a heap of food grain. This is followed by the ritual of Punyahavachan. The Brahmans are served meals after they bless the host. The host then dines along with his close friends.’(2)

C. The ritual of Udakshanti: ‘Performing the ritual of Udakshanti along with or within a short period of performing Vastushanti is equally important. There are negative influences on water and food in the house due to various impurities such as seclusion due to a birth or death in the family (soyar-sutak) and menses of women in the family. Udakshanti should be performed to overcome them. The scriptures state that Udakshanti too should be performed atleast once a year.’(3)

D. The personalities of residents in a premise should be pleasing. If not they should improve themselves. 30% of the defects in a premise occur on account of the residents themselves.

E. Keeping the doors and windows open: The innermost sanctified room of a temple (gabhara) has no windows and even its entrance is very small. This is to prevent the pleasant frequencies inside the temple from escaping. Contrary to this in the present Kaliyug since in most families there are conflicts, to facilitate the escape of distressing frequencies created thereby it is advisable to leave the doors and windows open. One will be able to appreciate easily the distress experienced by staring at any of the walls in a house.

F. Substances possessing distressing frequencies or those which attract distressing energies should not be kept in the house, e.g. a black doll.

G. One should neither perform experiments such as the planchet with the help of subtle bodies nor of any distressing subtle energies as sometimes the subtle bodies or distressing energies might remain in the house. If at all one wishes to perform such experiments they should be done in the open air.

H. Eliminating defects in a premise: First look at each of the figures given below for a minute each and decide with which one you feel pleasant and with which one you feel distressed and then read the following section.

Eliminating defects in a premise

25% – 30% of the participants felt distressed looking at figure ‘A’ and did not feel so with figure ‘B’. The practical benefit of this is as follows. Often a room built at a corner where two roads intersect is of type ‘A’. Naturally distressing frequencies are created in it. Since the building is already constructed it is not possible to make any alteration in the shape of the room. If a cupboard is placed in the corner as shown in figure ‘B’ then the frequencies in that premise change.

Draw two figures as shown in figure ‘A’ on a white paper. Paint one pink. Look at each figure for one minute each. Decide with which one you feel pleasant or distressed and only then read the section ahead.

Twenty-two people were attending a satsang (spiritual meeting). Their answers in this experiment are given below in a tabular form.

Felt what? Figure on the
white paper
The pink figure
1. Pleasant 4 9
2. Distressed* 7 2
3. Nothing 11 11
Total 22 22

* Distress can appear in the form of heaviness of the head, discomfort, fear, aversion, tremors of the body, etc. This will make one realise that painting the premise with the right colours can transform the distressing frequencies from it into pleasant ones.

When such a change was made in someone’s house it became so sattvik (sattva predominant) that when a guest who used to drink alcohol in the same house earlier was offered a drink, he vomited it within ten minutes of consumption and said, ‘I don’t know why but today I do not feel like drinking alcohol at your place’. Such changes can at times eradicate distressing frequencies completely and at times only partially.

Further information on frequencies generated from various shapes is given in ‘Science of Spirituality: Chapter 8 – Yantra’.

I. If the deity of a premise is tranquil then the frequencies there are pleasant. The proportion of both, vital energy (pranshakti) and oxygen in that premise is more. A tulsi plant assists in raising the vital energy and oxygen in the atmosphere.

J. Comparative importance of various remedies

Remedy Importance
1. Ritual of entering a plot of land 2
2. Ritual of Vastushanti 10
3. Ritual of Udakshanti 2
4. Keeping the doors and windows open 2
5. Eliminating defects in the premise 2
6. Not experimenting with energies 2
7. Residents within a premise having a
    pleasing personality
8. Spiritual practice of residents of the
9. Visits by saints 10
10. Others (growing plants like tulsi) 10
Total 100

1.14 Feeling distressed in a pleasant premise

An individual who was visiting us in Mumbai slept on a bed on the first night. After sometime due to discomfort he slept on the mattress spread out on the floor. The following night he had insomnia even on the floor. So on the third night he refused to stay with us. He was possessed by some distressing energy and hence could not tolerate the pleasant energy present in that premise.

1.15 Effects of spiritual practice on a premise

‘I used to meditate in a particular room for several years. Consequently that room became even more powerful than this room of yours. Of course that room of Mine is unique ! Anyone who meditates in that room can hear the chanting that I practised then, even today.’ – Swami Muktanand (4)

1.16 Effects of saints on a premise

There are immensely pleasant frequencies in places inhabited by saints such as Swami Svarupanand of Pavas, Gondavlekar Maharaj of Gondavle or at the samadhis (tombs) of saints (e.g. the samadhi of Shri Gajanan Maharaj of Shegaon).


Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivar Peth, Pune 411 030.
First edition: Vol. 3 to 10, Second edition: Vol. 1 and 2
[1]. Vol. 8, Pg. 645

[2]. Dharmashastracha Itihas (first and second half). Second edition: 1980, Publisher: Secretary, Maharashtra State Literary And Cultural Society, Secretariat, Mumbai 400 034.

[3]. Shastra Ase Sangate. First edition, fifth reprint – October 1994, Page 110. Vedvani Publications, Kolhapur 416 010.

[4]. Kalpavrukshatali (Swami Muktanandachya Sahavasat). First compilation, 5th August 1986. Publisher: Gurudev Siddhapith, Ganeshpuri, District Thane, Maharashtra 401 206.