Ideal Parenting - Namma Samskara

Everyone agrees that instilling good samskaras in children is utmost responsibility as parents. How do we do it in this era? Some of the points written by Shri. Rajendra Pavaskar, Panvel on WWW.balsanskar.com website  are so true. Hence, for the benefit of my blog readers, I want to share the article with you all..

Ideal parents

Definition of parenting

 

A real parent is the one who helps his children to eradicate their personality defects and imbibe good qualities. However, today's parents feel that buying costly clothes and eatables and paying high fees for coaching classes are their only duties. They fail to understand that these things make the children desirous of only worldly pleasures. These pleasures nurture defects in them. So, parents have to introspect whether they are giving true education to their children. It is the duty of parents to help their children to imbibe good qualities and thus, lead a happy life.

 

Only happy parents can generate a happy generation

 

 

Only happy parents can generate a happy generation. In order to create good sanskars (subconscious impressions) on children's mind there should be good communication between the parents and children. Only parents who are free from stress can teach their children to live a stress-free life. They can communicate with their child easily. Children do not feel like talking to parents who are always under stress. They do not feel like conveying their ideas, thoughts and problems to such parents. Hence, it is necessary that the parents remain stress-free.

 

Reasons for development of stress in parents

 

A. Always living in the past : Parents whose minds are always dwelling in the past cannot communicate with their children. Children easily forget their past and always live in the present; hence they are always happy. We always recollect the incidents and happenings of the past and keep on carrying the burden of bad experiences faced in the past. So, when children try to talk to us, we are not in a condition to listen to them and understand them. Hence, we must always try to live in the present.

 

 

B. Negative talk & approach : Negative statements like, ‘You do not know anything', 'you are useless', hurt children tremendously. Physical injuries get healed, but the hurt caused on one's mind is not easily healed. So we should be always positive in our approach and speech while talking to children. Our talk should be such that it should encourage children.

 

 

C. Not accepting our mistakes in front of children : Accepting our mistakes reduces the stress on our mind. Children develop respect for us. Since children try to impersonate their parents, they too learn to accept their mistakes honestly. When we hide our mistakes, we become tense. Children realise all our mistakes. So, when we don't accept our mistakes, they feel, ‘My mother and father do not accept their mistakes, then why should I?’ This develops a subtle rift between the children and parents.

 

 

D. Constantly trying to find faults with the children : If we constantly try to find faults with our children we will always remain tense. Instead, we should try to notice their good qualities and acknowledge them. As a result, children too realise and accept their personality defects as time passes and try to eradicate them. If we look at the virtues of our children instead of finding faults with them, we shall always remain in a state of bliss.

 

 

E. Preserving one's personal image while talking to children : Many parents are careful to preserve their image with respect to their position in the society even while talking to their children. Parents will never be able to communicate efficiently with their children if they have pride in their mind about the position they occupy in society. In such a situation, parents are under stress and children disregard them. Parents should behave naturally with their children forgetting their career and their position in the society. Only then will they be able to remain happy and bring up their children efficiently.

 

 

F. Speaking authoritatively : Children do not like when their parents speak with them authoritatively. Instead of speaking with authority, we should talk lovingly with them. We do not feel like accepting something that is told authoritatively. Thus we should remember that, talking authoritatively results in stress, whereas talking lovingly results in bliss.

 

 

G. Forgetting that children too have Divine principle in them : While communicating with children we must always remember that, every child has Divine Principle in him. Respect the Divine Principle in them while speaking to them. So, while speaking to children, do not think that you are talking to a person; instead, think that you are speaking to the Divine principle. This will help in removing the stress and will help in you in experiencing bliss.

 

 

H. Every person has a different nature : Parents, remember that, each and every person has a different nature / character. Parents should recognise their children's nature, their likes and their capacity, physical and mental ability and so on. Many parents interact with their children with a view to compete and to maintain their own image in the society. As a result, tension develops between the parents and children. We must remember that understanding our children's nature and conversing with them accordingly will result in happiness, whereas failing to do so will result in stress.

 

 

I. Not explaining properly : Everything must be explained to children properly. While speaking to children we must go down to their level; only then, will the child respect us and listen to us. Thus, if the child is in the 1st standard, then the parent should communicate with him at that level. However, because of ego, parents are reluctant to go down to the level of the children while speaking to them and thus, children fail to respect and listen to them. This develops stress in their minds. Parents must understand that they can minimise their stress if they communicate with children by going down to their level.

 

 

J. No communication with children : No one is available to listen to the problems faced by the children. Parents are busy with their work, whereas teachers are only concerned about completing their syllabus. As a result, children are mentally confused. They lose respect and faith in their parents. Parents are stressed because children do not listen to them. Casual talk brings them together. So, it is very essential that parents take out time to sit and talk casually with their children for at-least 15 minutes daily. This will help in minimising stress and will result in happiness.

 

 

K. High expectations : Children do not like when we converse with them with expectations in our mind. Since their ego is very less, they immediately perceive vibrations of expectations. We should converse with them without having any expectations. Love exists where there are no expectations. Thus, instead of expecting that, ‘My son will take care of me in my old age, he will retain and enhance my reputation in the society’, it is advisable to think, ‘God is there to take care of me always'.

 

O, parents, if we put into practise the above-mentioned points, we will experience bliss. We will be able to create a well-cultured generation. In order to put into practice all the points explained above, we must worship our Kuladevata (Family Deity).

 

 

- Shri. Rajendra Pavaskar (Guruji), Panvel.

Shri Swarna Gowri Vratha Preparations

Shri Swarna Gowri Vratha or Gowri Habba is celebrated on Thrithya (3rd day) of Badrapada Shukla Maasa. On this day, Sumangalis and Kumaris are suggested to take head bath to purify themselves before offering pooja.
Some of the preparations are listed and briefly described below:

1. Thorana: made from Mango leaves are tied to main doors as well as the pooja room.Banana stems are tied across the mantap.

 

2.Idol for worship :According to the family customs, Arishina Gowri or Mannina Gowri is prepared and placed on a plate filled with Rice along with the clay idol of Gowri(if this custom is followed in homes), Kalasha and Small Ganesha Idol.Gowri pooja is suggested to be performed as early as possible in the morning.

3.Arishina kumkuma Thatte:

Arishina, Kumkuma, Chandra, Bukkihittu, Adike, Karpoora, Mangalarathi bathi, Agarbathi, Hoobathi, 16 Ele's gejjevasthra and hidi.
 

4.Panchamrutha :

In a plate, arrange in small bowls of Milk, Ghee, Curds, Honey and Sugar

5.Flowers/Garike/Pathre
 

6.Naivedya : All kinds of fruits, Huggi, Bele obbattu.(for Bele obbattu recipe click here.)
 

7.Poornapala: Cocunuts

8.Madhuparka: On beetal leaves/Villedele a banana is kept.

9.Upayana dhana: On a plate filled with rice, two coconuts are kept on 2 beetal leaves and nuts with dakhshine. Closed with another plate or banana leaf.
 

10.Turmeric Threads:A thread smeared with arishina and with 16 knots to be prepared for each of the member offering pooja. This thread is knotted with a flower and is kept on 2 beetal leaves and beetal nuts on the right side of Gowri.

 

After pooja, is offered, this thread is tied by elders of the family on the right wrist of women and girls who have performed  pooja.

A fruit with beetal leaves and nuts is given to the hands of the person for whom the thread will be tied and then the thread will be touched on both wrists three times before tying it to the right wrist. Fruit given in the hands shall be placed along with upayanadhana and then given to the Priest or a Brahmin.

 

11.Deeparathi: Nandadeepa, halagarathi, halagarathi bathi,  hoobathi, arathi thatte, 16 deepaarathi is prepared for Gowri.

12.Marada jothe: (for list of items click here)
 

Then marada jothe/baagna is offered to Gowri first and later given to other Sumangalis. When exchanging, Morada jothe is covered by both women/Girls giving and receiving by their saree pallus by saying “Muthaide muthaide Bagina thago, savithri Savithri Bagina Kodu”, it is waved three times across and then it is placed on the ground and fruits with beetal leaves and nuts kept on it is given to the woman first and then marada jothe is opened to show and have to take blessings is seeked from the sumangali.

 

13.Gowri Visarjane: is done on the same day or 3rd/5thor 7th day after checking on the auspicious day.

And then again punaha pooja is done with arishina, kumkuma, Chandra and flowers to Gowri.

 

Until the visarjane day, daily poojas - 16 shodasha upachara has to be done. On visarjane day arishina, kukuma is offered to Sumangali/s and served with rice prasadam.

14. Uppakki: After the pooja, Upakki has to be kept for Gowri, for this Two plates are kept in front of Gowri. In another two bowls, rice and rock salt is taken. Both are taken in different hands and kept like a cross(X) and uttered “ Athe Agne irali, Mavana Agne irali, Gandana Agne irali, Swargakke hodaru Savathi Kaata beda” three times and hands are exchanged and put on the empty plates that is kept in front of Gowri.

Sometimes, Thogari bele/Kadale bele is also used in place of Salt. Upakki is kept before eating lunch and to be kept only by married women.
 

15.Prasada: While Gowri idol is taken for visarjane along with Ganesha idol, a piece of Gejjevasthra is taken as prasadam and tied to mangalasuthra as a blessing from Shri Gowri itself.

16.For Vratha & VrathaKathe Audio, Click here:

Wish you lots of blessings from Shri Gowri.

If you have any pictures related to this post and would like to showcased, please email it to me on anitha.1978@gmail.com.

Marada jothe / Baagina

When we offer prayers to Devis, it is customary to offer Baagina/Marada jothe to Sumangalis.

Below is the list of things to be included in Marada jothe for Swarna Gowri Vratha:

 

1.       Rice (250gms)

2.       Thogari bele (1/2 or ¼ cup)

3.       Kadle bele (1/2 or ¼ cup)

4.       Hesaru bele(1/2 or ¼ cup)

5.       Uddina bele(1/2 or ¼ cup)

6.       Godhi or rave(1/2 or ¼ cup)

7.       Uppu (2-3 Tspsns)

8.       Bella (1 Achu)

9.       Arishina, Kumkuma, Chandra

        (1 packet or small box of each of the above)

10.   Bangles (4 or more)

11.   Bichole (2)

12.   Karimani (1 bunch)

13.   Bachanige/comb – 1

14.   Kannadi/Mirror – 1

15.   Kappina dabbi – Kajal – 1

Beetal leaves(ele), Beetal nut(adike), Dakshine, Thenginakaayi, Blouse piece to be kept along with the Mara.

These days, mostly out side India, since it is difficult to get Marada baagina, we use plastic boxes to keep all of the above. 5 Sets of the same is arranged. This is kept on a wooden plank which is placed over a small rangoli. Normally, it is advised not to keep on the floor directly.

Karagadabu

Ingredients:

For preparing dough:

1 Cup Maida
¼ Cup Chiroti Rave(Thin Rave)
Salt – 1 Pinch
Arishina – 1 Pinch
Ghee – 2 Table spoon

Method:

Add all ingredients make a firm dough using chilled water(Chilled water helps in making karagadabu crispy also karagadabu does not absorb too much oil if we use chilled water).Rest for one hour.

For the Filling:

1 Cup Grated Dry Coconut

¾ Cup Sugar

1 Teaspoon Elaichi powder
1 Teaspoon Gasgase/Khus Khus

Method

Now make small balls from the dough.Flatten using rolling pin and little four, add a spoon of the filling and apply little milk across the edges.

Fold and seal the edges.Heat the oil.

Check the heat by dropping small bit of dough. It should come up slowly. Then the heat is perfect.If it does not come up, then heat it little more. If it comes up quickly and turns brown then oil is overheated.

Fry both sides until it turns golden brown.

Who should one not do Namaskara to?

 

Brief Answer: Namaskār should not be done to one who has applied oil to his body (and has not had a bath), who has not washed his hands and mouth after eating, who is clad in wet clothes, who is ill, who has entered the ocean, who is in despair, who is carrying a load, who is engaged in worship through sacrificial fires, who is engaged in sexual activity, who is playing with a child, and who holds a flower and darbha (a type of sacred grass used in religious rites) in his hand. – Padma Purana

The science in all this is given below, corresponding to the respective individuals and situations.

One who has oil on his body: A person who has applied oil to his body; and has not taken bath has a high Raja component in his body.


One who has not washed his hands and mouth after eating: As the act of eating has just been performed and the hands and mouth are not washed as yet, his Raja component is in an increased state.


One who is clad in wet clothes: Less Sattva frequencies are emitted from such a person.


One who is ill: The Raja and Tama components in an ill person increase due to the illness.


One who has entered the ocean: A person who has entered the ocean is perpetually in danger. By doing namaskār to him we may also face the same danger.


One in despair: By doing namaskār to a person in despair, our mind can also be distracted and we may also experience despair. Also it is generally incorrect to do namaskār to a person in despair.


One carrying a load: The Raja component is predominant in a person carrying a load. Also doing namaskār to him will amount to keeping his (unnecessary) role model of carrying a load.


One engaged in worship through sacrificial fires:

1. A person performing worship through sacrificial fires (yagnya) is aiming at obtaining specific benefits. By doing namaskāra to such a person, a part of the benefit that accrues to him will be obtained by the one doing namaskār. Consequently the person performing the worship will not obtain complete benefits.


2. Also his Kunḍalinī energy is activated to a large extent. By doing namaskāra to him there is a possibility of distracting him and disturbing his spiritual practice.


3. By doing namaskāra to a person engaged in such worship, there is a possibility of increasing his ego, which will reduce his spiritual emotion.


4. If the spiritual level of the one doing namaskāra is lower than the person engaged in the worship, then he will not be able to tolerate the energy of the person engaged in the worship and may consequently suffer.


One who is playing with a child: A person playing with a child is experiencing happiness, hence, there is a very minimal possibility of activation of his Kunḍalinī. (Frequencies of Bliss are transmitted from a person whose Kunḍalinī is activated. As the energy of the Kunḍalinī is the exact replica of Divine Energy, activation of this Energy gives experience of Bliss.) By doing namaskāra to such a person we will not be able to derive complete benefits from it.


One with a flower and darbha in his hand:
1. The spiritual emotion of a person carrying a flower and darbha is usually awakened and his Kunḍalinī is activated too. By doing namaskāra to such a person his spiritual emotion may reduce.


2. If the level of the person who is doing namaskāra is low, then he will not be able to tolerate this energy and he may even experience distress.

Along with the individuals referred above, Namaskāra should also not be done to the following individuals:

One facing the South: Yama frequencies are mostly emitted from the Southern direction. An individual facing South generally comes in the range of such frequencies and also in the region of attraction boundary, and hence a whirlpool of these frequencies gets formed around him. By doing namaskāra to such an individual, the transmission of Yama frequencies starts circulating in the body of the Embodied soul doing namaskāra. Due to the rapid circulation of these frequencies in the body, the flow of five vital energies is reduced and the flow of energies located in the lower region accelerates. This may cause distress to the embodied soul and that is why if possible, one should not do namaskāra to a person facing South direction.


A sleeping person: Since a sleeping person is parallel to the ground, the distressing frequencies emitting from the ground get attracted towards his body and it gets charged with distressing frequencies. The flow of five vital energies and the blood circulation is always at low pace while in the sleeping state. In such a state, sub-vital energies from the body start gaining speed and the wasteful gases start circulating and moving downwards. This leads to polluting the area around the body due to gaining momentum of the Raja and Tama emitted from his body. If one does namaskāra to such an individual whose body emits the Raja-Tama predominant frequencies, then it can cause distress to the individual doing namaskāra. That is why one should avoid doing namaskāra to a sleeping person.

To know about Raja-Tama-Sattvik Gunas click here

References: Padmapurana, Answered by Forum for Hindu Awakening

Use of Tulsi (Holy Basil) in Hindu Worship

Tulsi is a sacred plant. It has been mentioned in Skandapuran that some of the drops of nectar fell on the earth during the process of Samudramanthan (churning of ocean). Tulsi was formed out of them. It was handed over to Shrīvishṇu by Deity Bramhā. Tulsi is liked by Shrīvishṇu and hence it is specially offered to Shrīvishṇu. While citing the importance of Tulsi it has been mentioned in Padmapuran that offering flowers made of gold, stones and pearls do not have even one sixteenth of the importance of Tulsi! Sins of even many eras are destroyed by sight, touch, meditation, obeisance, planting and use of Tulsi. All Deities reside in the plant of Tulsi from its roots to the tip. It constantly emits the principles of Deities and purifies the surrounding atmosphere. It is even said that whoever has a garden of Tulsi in the front yard of his house makes the surrounding nine miles area (yojan) as pure as river Ganga. Let us understand this further in subtle dimension.

• The unmanifest and subtle most Shrīvishṇu principle is absorbed through the stem of Tulsi leaf and is then converted into Shrīkrushna principle and goes on flowing through the stem.
• Chaitanya is activated at the base of the Tulsi leaf and is projected into atmosphere in the form of circles. This Chaitanya simultaneously flows through the vessels of Tulsi leaf.
• The particles of Shakti (Divine energy) are also present in the leaves of Tulsi.
• The particles of Chaitanya and Krushna principle are transmitted into atmosphere through the inflorescence.

Now our readers must have realized the spiritual benefit of offering Tulsi leaves to a Deity during pujā ritual. The effect of plucking such sacred Tulsi leaves has been described thus in Skandapuran, तुलसीं ये विचिन्‍वन्‍ति धन्‍यास्‍ते करपल्‍लवा: ।- Tulsi ye vichinvanti dhanyaste karapallavaaha’ means blessed are those hands who pluck tulsi leaves for the pujā. Thus by knowing the importance of gathering the tulsi leaves for pujā our faith in tulsi must have been enhanced to a great extent.

So let us now see some useful precautions to be taken while gathering Tulsi leaves.

• Do not pluck the leaves singly, pluck them in pairs
• Pluck the tip of tulsi consisting of leaves without shaking the plant.
• When a manjiri (inflorescence ) is plucked then it should contain leaves.

If we pluck the tulsi leaves while simultaneously chanting the name of our favourite Deity and with utmost respect and with proper method, the benefit received through the pujā ritual multiplies a million times.

Why are women prohibited from gathering tulsi leaves?

Women have a high proportion of Raja component when compared to men. There is generation of heat energy in the dormant and serene sāttvikfrequencies present in the tulsi plant by the touch of women which leads to decrease in its sāttvikta (Sattva quality). Hence they are prohibited from gathering or plucking the tulsi leaves.

Why are tulsi leaves used while offering naivēdya (food offering) to a Deity?

Thus we have learnt about the gathering of tulsi leaves which imparts spiritual benefits. We often see that while offering naivēdya (food offering) to a Deity it is offered with the help of two leaves of tulsi. One of them is kept on the naivēdya while other is offered to the Deity. Let us now understand as to why tulsi leaves are used while offering naivēdya to a Deity.

Tulsi has the greater capacity to absorb and emit sāttvik and Shrīkrushnatattva frquencies present in the universe. Therefore use of tulsi while offering naivēdya imparts two benefits.

• The tulsi leaf used while offering naivēdya absorbs the subtle frequencies emitted from the food. When this tulsi leaf is offered to the Deity, the Deity principle rapidly absorbs the frequencies present in the leaf.
• There is subtle covering of Raja-Tama present in the atmosphere around the food to be offered to the Deity as naivēdya. When a tulsi leaf is kept on the food, the sāttvik frequencies emitted from the tulsi leaf reduces this covering. Besides the atmosphere around the plate or banana leaf meant for serving the naivēdya gets purified. This retains the sāttvikta of naivēdya for a long period.

Thus the tulsi leaf is used for offering naivēdya for receiving the grace of the Deity by pleasing Him/Her. Therefore there is a rich tradition of offering prayerful obeisance to tulsi plant loved by Shrīvishṇu every morning and evening as mark of gratitude because it is a destroyer of negative energies and a purifier of the atmosphere.

 

Ref: Skandapurana, Padmapuran, Sanathan Sanstha, Spiritual Research Foundation

Why is āratī plate of camphor kept to the right of Deity?

 

The spiritual science underlying keeping of āratī plate of camphor to the right of Deity.

 

The right side is the seat of Sun channel or Suryanāḍi. The activation of Suryanāḍi awakens the Divine energy or Shakti. The right hand direction of a Deity contains the mārak or destroyer principle of the Deity.

 

Destroyer means the one which destroys unwanted, Tama predominant things. The performance of camphor āratī emits destroyer type frequencies of fragrance. The atmosphere laden with frequencies of fragrance attracts frequencies of Shiv principle present in the universe. These Shiv frequencies then destroy the unwanted and impure frequencies in the atmosphere which gets purified thus.

 

The atmosphere at the place of worship becomes full of Chaitanya or Divine consciousness. This explains why the āratī plate of camphor should be to the right of Deity or to the left of worshipper. Also the strong fragrance emitted while the camphor is burnt has greater capacity to attract the Shivganās (servant Deities of Deity Shiva). The presence of Shivganās helps us to obtain the blessings of Deity of place (Sthāndēvatā) and Deity of premise (Vāstudēvatā) The fragrance of camphor when inhaled leads to decrease in the severity of respiratory diseases. The Shiv tattva enters the wind pipe through the medium of breath because of the fragrance of camphor.

 

Answer by: Forum for Hindu Awakening

Choosing Ganesha Idol

A few points to ponder while you buy Ganesha Idol:

 

Anything which is in consonance with the scriptures proves to be ideal and beneficial. According to this rule, if the idol of Shrī Ganēsh is sculpted as per the science behind the idol then the pure spiritual particles of Shrī Ganēsh get attracted towards the idol to a greater extent and those worshipping it are benefited.

 

Unfortunately today, idols are worshipped in various forms and shapes based on one's liking and imagination without taking into account the science behind the idol. During the festival of Ganesh Chaturthī, the Shrī Ganēsh idol is worshipped on a large scale both, individually and in a collective manner.

 

 

1. Idol from china clay or mud:

 

If you have a custom of bringing new idols for Ganesh Chathruthi every year, it should be made of clay or mud not plaster of paris, wood or any other metal.

 

There are references in the Purāns (mythological texts) that Ganapati was created from grime. Hence it is appropriate to use a Shrī Ganēsh idol made of mud for ritualistic worship. The pure spiritual particles (pavitraks) of Ganapati get attracted to a greater extent towards an idol made of mud than to that made of plaster of Paris.

 

 

The following points shall illustrate how it is improper as well as harmful to make idols from plaster of Paris or from substances other than china clay

 

• Plaster of Paris does not dissolve easily in water and hence the idol floats on water after immersion. Sometimes in cities, the remains of idols which have not dissolved in water for a long period are collected and a bulldozer is run over them to convert them into mud. This amounts to extreme denigration of the Deity. The Deity should be offered the same reverence when immersing it as when it is invoked. Since the idol is not immersed properly, in a way it amounts to dishonouring the Deity. It is beneficial if a hole is kept at a specific point on the rear side of the plaster of Paris idol so that during immersion it gets properly immersed in water within minimal time and dissolves completely.

• Mixing of the plaster of Paris in water pollutes the river, sea, lake, etc. and can have an adverse effect on the health of living beings.

• Nowadays a wrong trend has set in whereby idols are even made from coconuts, bananas, betulnut, silver, coins, etc. Some of these objects do not dissolve in water after immersion of the idol. The remains of such idols are used for other purposes or as toys by children.

 

2. Sculpting an idol is superior to using a mould

 

The Shrī Ganēsh idols are made using a mould so that they can be made available for sale faster, merely keeping a commercial angle. However as far as possible, a readymade mould should not be used.  Besides, sculpting the idol generates more spiritual emotion (bhāv) in the sculptor and such an idol is more sāttvik (Sattva predominant).

 

3. Idols should not be huge

 

According to the scriptures, the height of the Shrī Ganēsh idol should be limited. The idol should have a maximum height of 1.5 metres because an idol larger than that makes it difficult to perform ritualistic worship.

 

The custom of keeping a small idol for ritualistic worship and a huge idol for exhibition is absolutely incorrect. Idols of deities cannot be objects of exhibition.

 

When making huge idols, iron rods, bamboos, etc. are required to be inserted within them for support. It is improper to use such objects in the idols. Besides, if these idols surface above the water source after immersion, some people even break them and sell the iron rods and wooden plates found within.

 

4.Form of the idol should be according to the science behind the idol

 

The form of the idol should be such that devotion (bhakti) and spiritual emotion (bhāv) towards the Deity should be awakened instantly on seeing it. The Shrī Ganēsh idol should be made according to the science behind the idol. The trunk of the idol should be curved towards the left. Importance of the idol with a left-sided trunk is elucidated in other article.

 

5.Idol should be a seated one, not standing

 

If a guest pays a visit, we offer him a seat and not keep him standing. During Ganesh Chaturthī, we invoke God Ganapati, that is invite Him. One should offer Him a seat and proper hospitality. Harbouring the spiritual emotion (bhāv) that God Ganapati has actually come to visit us. Besides due to the entire weight of the idol resting on the feet, the idol may even break if it is kept in the standing position for ten consecutive days. Hence one should make an idol which is seated on a wooden seat (pat). Idol should be placed on a mount of rice on a plate and after the Immersing the Idol, the same rice to be mixed with the house stock of rice.

 

6.Colour of the idol

 

An idol made with natural colour looks more appealing and imparts more Bliss

 

Learn about sāttvik Shrī Ganēsh Idol made by Sanatan Sanstha and spiritual experiences about this idol. 

What is the significance of Dhurva in Ganapathi Pooje?

Durvā: Main component of the ritualistic worship of Gaṇapati

 

Durvā is a special type of sacred grass. The word Durvā is derived from the words duhu and avam. Duhu means that which is far away and avam means that which brings closer. According to this meaning, Durvā is that which brings the distant pure spiritual particles (pavitraks) of Gaṇapati closer. Durvā are used in auspicious events and ritualistic worship of Deities, especially in the worship of Gaṇapati.

 

Spiritual features of Durvā

• 1. The process of absorption of the Deity’s Principle happens at its root.
• 2. The Durvā has the ability to absorb and emit the three Principles of Primal Shiva, Primal Shakti and Primal Gaṇapati .
• 3. Durvā has the highest ability to attract the Gaṇapati Principle
•  

Its effect takes place in various ways. For example :

• The Nirguṇ Gaṇapati Principle and pure Chaitanya are emitted through the Durvā in higher proportion.
• The momentum of this emission is also higher.
• The effect of the frequencies emitted by the Durvā is on the subtlest, that is, most subtle level.
• The effect of the frequencies emitted by the Durvā is on the gross body, the subtle body and the causal body.

 Hence, Durvā are offered to Gaṇapati .

What type and how many Durvā should be offered to Gaṇapati ?

Generally, tender Durvā shoots are used in the ritualistic worship of Gaṇapati . The blossomed Durvā are not used in the worship. With the blossoming of the plant, its ability to attract the Gaṇapati Principle is reduced. Similarly the Durvā whose middle stick has three leaflets should not be offered to Gaṇapati.       

 

Offer the Durvā with three or five leaflets to Gaṇapati . They are called durvankur. The middle leaflet of durvankur attracts the Principle of Primal Gaṇapati and the other two leaflets attract Primal Shiva and Primal Shakti Principles.

 

Method of offering Durvā to Gaṇapati

 

The minimum number of Durvā to be offered to Gaṇapati should be 21. Tie the Durvā together and offer them to Gaṇapati after dipping into water. The entire idol of Gaṇapati excluding the face should be covered with Durvā . Thus the fragrance of Durvā spreads around the idol.

 

Durvarchane

 

Gaṇapati is ritualistically worshipped by offering a Durvā with each chant of ‘i’ or with each utterance of the one thousand Names of Gaṇapati . This is called ‘durvarchane’. In this the offering of Durvā begins from the Holy Feet of the Gaṇapati idol.

 

Durvā and grass

 

Durvā have the highest ability to attract and emit the Principles of the three Deities – Primal Shiva, Primal Shakti and Primal Gaṇapati . The grass does not have any such ability. The vibrations that the grass attracts and emits are illusory, that is, artificial.

 

Subtle effect of grass:

• Raja-guṇ is active in the roots of grass, which flows in outward direction.
• Due to the raja-guṇ in the grass, the illusory vibrations flow in it and are also emitted by it.

 If Durvā is not available, the all-encompassing akshatā , that is, unbroken rice grains smeared with kumkum/arishina(turmeric) should be offered to the Deity.

The Scriptures mention: ‘सकलउपचारार्थे अक्षताम्‌ समर्पयामि ।’ which means, ‘akshatā can be used in place of all the substances offered in the rituals’.

Points to be kept in mind while bringing Durva for the ritualistic worship of Gaṇapati:

• 1. Select Durvā grown in a clean place only.
• 2. The Durvā should not have been trampled upon.
• 3. While plucking Durvā, chant the Name of Gaṇapati continuously.
• 4. While bringing Durvā home they should not be held in the left hand or on the head.
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The three leaflets of the tri-foliage Durvā to be offered to Gaṇapati denote the three guṇas s, Sattva, Raja and Tama. If the bhāv of the worshipper is that ‘offering the tri-foliage Durvā means offering our gunạs ', he gets the benefit at the spiritual level.

 

For more information on Dhurva read here.