Ganapathi related - Lord Ganapathi the symbol of simplicity

The Hindu philosophy teaches to love and appreciate everything in the nature. Even in the idols of the gods and worship this aspect of love and appreciation towards nature is reflected. We can find several animals and birds as the vehicles of various gods and goddesses. Coming to the lord Ganapathi who is the first deity to be worshiped and appeased to remove all obstacles in the path and at the start of any function.

Lord Ganapathi, Ganesha, Vinayaka, Vigghneswara, there are several names and cannot be mentioned here as the names itself will occupy pages and pages of the article. The Lord is the symbol of simplicity. The form of the lord itself is a symbol of simplicity. It is a combination of a human and an animal. This is to reflect the relation in nature to the human beings and the animals. The lord accepted the body of a man with the head of an elephant for his form. The man is proud of his head – brain which is in the head which is not taken by the lord. The elephant has the body the strongest amongst the animals and that also is not taken by the lord. Instead he had opted for the frail body of the human and frail head of the elephant leaving out the strong parts of both. Now let us see his vehicle or carrier. It is the mice. An animal of the most ordinary level and normally despised by all. What is the most preferred offering in place of flowers to Lord Ganapathi? It is the ordinary Dhurva (Berumuda, doob, karuka, garge etc in different languages) grass, a kind of commonest among the common grass. He will be pleased by the offer of the Dhurva grass. Now coming to the neivedya (food offering) the preferred items are the sugar cane, coconut and jaggery (bella, vellam - unrefined sugar in molded form) which are also the most common items. Thus the lord is pointing out that even the common and ordinary things of the nature are valuable. He is considered as the most helpful god for all and removes the obstacles if pleased and at the same time he can create obstacles which cannot be solved by anything or anybody if he is displeased. Even the ultimate of the gods the thrimurhtyees offer worship to Lord Ganesh before starting any task. 

General - Dosha Parihara for Dhrishti/Buri Nazar Doshas

Dhrishti Dosha - troubles due to the sight of some evil persons

In our day to day life we may come across various  problems or difficulties due to various factors like the evil/bad look/sight of some persons or due to the planetary positions of various planets etc. Here we will see the Dhrishti dosha - dosha or troubles created by evil sights of people.

There are some persons who has some peculiarity. If they see a person or thing that person or property will have some problem. This is known as drishti dosh. This persons look will bring problems in health, finance etc. To ward of the effect of such dhrishti dosha there is remedy prescribed. What has to be done is to take 5 red chillies, salt crystals (not table salt) a hand full, padikara (Alum) 10 grams and camphor 9 pieces and keep in a piece of cloth and make a bundle. With this bundle do aarthis (wave the bundle in clockwise direction) around the front of all persons of the family affected and the corners of the house/shop/office cash box and places where valuables and important documents are kept.  After this keep the cloth bundle near the main door and burn the same. This is to be done on all Fridays if possible. If it is not possible for some reason do it at least one Friday a month.

Sun related - What is Rathasaptami festival?

 Ratha sapthami festival 

Ratha sapthami (Rathasapthami) is a festival observed by Hindus. This is also known as Magha Sapthami. The Ratha Sapthami falls on the Sapthami thithi (seventh day) of the Shukla Paksha (bright half of the moon phase) in the month of Magha (Zodiac Capricorn – around 14^th January). It marks the 7^th day after the start of Uttara Ayana kaala (Surya’s Northerly transit of vernal equinox – The center of Sun and earth being on the same plane - equator). It happens 2 times a year once at the start of Utharayanakaalma in Magha (Capricorn) month and the other at the start of Dakshinayanakaala (Sun’s Southerly transit of vernal equinox) from the Month of Kataka – Karkataka (July August of English calendar). As mentioned earlier the Ratha Sapthami is observed on the 7^th day of Utharayana kaala symbolically representing the Sun God (Surya Bhagavan) turning his Ratha (chariot) towards Northern hemisphere to travel in North easterly direction. It is also the belief that the Lord Sun was born on the Ratha Sapthami day and hence it is also Surya Jayanthi. It is the belief as per the Hindu Mythology that Sun travels every day from East to West in his Chariot drawn by 7 horses (symbolically representing the 7 basic colors of the rainbow and also the 7 days of the week). Ratha Sapthami also represents the start of change of the season from winter to spring – harvesting season. For the Hindus it is considered as a good beginning of the year. The festival is observed at home and also at the temples. 

  

Religious observances on Ratha Sapthami

On the Ratha Sapthami day the god Vishnu in his manifestation as Surya (Surya Narayana) is worshiped. People get up early in the morning. Those who are near to ponds (tanks), rivers or sea take bath in them by holding Arka leaves on their head and chanting verses for invoking the benevolence of the Lord for the rest of the year. People offer Arghyam (Tharpanam) to the Surya Bhagavan (Sun god). Hymns are chanted to propitiate the Sun god along with the traditional pooja and offering of Neivedya (food items offering to god) with fruits, flowers and thamboola (betel leaves, arica nut pieces) etc.  Special chanting of Surya ashtakam, Surya Sahasra namam, Gayathri japa and Aaditya hrudayam etc (all Sanskrit verses on Surya) are done. In some places ceremonial processions carrying the idol of deity of Surya Deva are observed.

Ratha Sapthami and Thirupathi Thirumala

The Thirupathi Thirumala Srinivas temple celebrates the Ratha Sapthami festival by performing a one day Brahmotsavam. The idols of the deities of Lord Srinivasa (Balaji), his consorts Sridevi and Bhudevi are taken in procession through the streets of the Thirumala encircling the holy shrine at Thirupathi on seven (Sapthami means seven) different vahanas (chariots decorated and modeled on 7 different carriers off the gods like the Garuda – golden eagle, Sesha, Hanuman, Kalpavruksha etc). This is considered as a mini Brahmotsavam. The day starts and ends with chanting of Sarvabhoopala vachanas. 

The legends behind observation of Ratha Sapthami as a festival

One of the legends is to the effect that it is representing the birth day of Surya to the Sage (Maharishi) Kashyap and his wife Adithi). So it is celebration of Sun’s birthday. As sun is the son of Adithi he is also known as Aadithyan. 

Another legend is that an erstwhile king of Kambhoj Empire King Yasho varma did not have a successor to take over the rule of the country from him. He made special prayer and worship to the god and got a son. But the sun was terminally ill. Later a Maharishi (saint) who visited the king suggested that the king’s son who had past sins should perform Ratha Sapthami worship (pooja) with sincerity to rid of the sins. Accordingly this pooja was done by the king’s son and his health was restored and he ruled the kingdom well for several years. 

A third legend is involving Bhishma of the Mahabharata fame. After being mortally wounded and fallen Bhishma wanted wait for the start of the Utharayana kaala for his death as he had the boon of dying at his wish. When the Utharayana started, he did not die in spite of his wish. On the contrary his pain and burning sensation of the whole body became unbearable. At that time, King Yudhishtira and Sage Vyasa visited Bhishma on his bed of arrows. Bhishma expressed his anguish that he is not able die and the pain is intolerable. He said that he had sinned by not reacting and stopping of the sin of the attempt to disrobe Draupadi (Panchali) in the open durbar (conference) of King Dhritharashtra and because of this he is not able to die in spite his boon. Therefore he suggested the sage to use his power and make so much heat as if the heat of sun is extracted and burn him with this heat. Sage Vyasa said that he will attend to the problem and brought some leaves of white Arka flower plant (Arka plant is known as Giant milk weed, Crown flower and Calotropis Precera. In Sanskrit ‘Arka’ (also called as Ekka) means ray of light. Sage Vyasa explained to Bhishma that just as Lord Ganesha was a chronic bachelor Bhishma was also a chronic bachelor and as Lord Ganapthi likes Arka flower and leaves, the leaves will help Bhishma to rid of his sins and relieve him from the pains. So saying Sage Vyasa covered the body of Bhishma with the leaves of Arka. This happened on the Shukla paksha Sapthami day of Magha month. When Sage was keeping the leaves on his body, Bhishma went in deep meditation and after 3 days on the Ekaadasi (11^th day) Bhishma's soul left his body and became one of the Ashta (eight) Vasus (semi gods).      

On the death of his grandfather’s brother Bhishma Yudhishtira (also known as Brahmaputra) felt miserable and asked his doubt to Sage that since Bhishma was a bachelor and have no successor to do the last rites to him how his soul will get salvation. The sage replied that the souls of bachelors and sanyasees will get a better place than the ‘pitru loka’. No one has to do anything for their souls. However for your (Yudhistira's) satisfaction I decree that on this day the whole country will offer Sraaddha. Apart from this, he decreed that from that time on the day of Ratha Sapthami everybody will keep the Arka leaves on the body and take bath as a mark of respect to Bhishma and also to rid of the sins of the body.    

General - The sacred dūrvā grass – Bermuda grass and Lord Ganesha

Summary of the article

This is an article giving details as to why the Durva ( (doob, karuka, arugam or garike)grass is used as a special offering to the Lord Ganapathi (Ganesha, Vigghneswara, Vinayaka, Lambodara......) propitiating him, its origin, medicinal use and use in planetary bad effects.

Durva or doob grass (karuka pullu, arugampul, garike hullu)

The Durva grass is an auspicious grass used in the worship of the Lord Ganesha who is the god who removes the obstacles form the path of his devotees. For any worship, pooja or ritual for Hindus has to start with the worship of Lord Ganesha. The other names of the Durva grass are Arugampul (Tamil-India), Bahama Grass,  Bermuda Grass (U S), Couch Grass (Australia), Devil’s Grass, Dog’s Tooth Grass, Doob (name in Hindi, India) , Garike hullu (in Kannada, India), Grama, Indian Doab,  Kabuta (Fiji), Karuka (in Malayalam, India), Quick grass (South Africa), Scutch Grass  and Cynodon dactylon (Poaceae) in Latin.  How Durva grass is associated with Lord Ganesha  The Durva or doob grass (karuka, arugampul, garike hullu) is very strongly connected with the worship of Lord Ganapathi (Ganesha. Vinayaka, Vigghneswara ….). There are two legends pointing o the reason for the association. Both the legends are more or less similar with only slight variation which may have crept in with the passage of time and locations.     According to the first legend the Lord Ganesha swallowed the demon Anala (Analasura) who was creating problems in the world. Since the demon had the ability to create fire, Lord Ganapathi had terrible burning sensation in the stomach and became extremely restless. At that time saint Kasyapa (Kasyapa Maharishi) offered Durva grass to Lord Vinayaka to quell the burning feeling of the lord. The lord ate the grass and was relieved of the burning sensation of the stomach. From that time the practice of offering the Durva (doob) grass to Lord Ganapathi started.  The other legend is that Analasura a demon (ogre) by name Anala was tormenting the Devas (gods). The gods went to Lord Ganapathi for solution to their problem created by Analasura. Lord Ganesha and his fighting force (Ganas) engaged the demon Anala in fight. Analasura destroyed the ganaas by the fire he breathed through his mouth on them. Lord Ganesha became angry and just swallowed Analasura. Analasura (anala means fire and asura means demon or ogre) produced fire while in the stomach of the lord who felt his stomach and body burning terribly. The lord became so restless that he had run and jump and could not be quiet. The Devas (gods) and Munis (Maharishis - saints) brought pots and pots of cool water and poured over the lord. This had no effect on the burning sensation of the lord. Then one of the saints (probably the Kasyapa muni) brought the Durva (doob) grass and kept the same on the head of the lord. Immediately the lord got relief from the burning sensation and the Analasura was digested by the lord. Lord Ganapathi was extremely happy to be relieved of the burning problem and the gods and saints for the solution of their problems from Analasura. All of them and the lord declared that the devotees who worship Lord Ganapathi with the Durva (doob) grass will get the blessings of the Lord Vinayaka. From that time the devotees started offering Durva (doob) grass in their worship of the Lord Ganapathi.  Durva (doob, karuka, arugam, garike) grass and other uses Durva grass is easily grow able and is a perennial one in most conditions and with less maintenance. For this reason it is a grass used all over the warms parts of the world for lawns and in sports field. Its growth is dense and will be like a mat in the lawns and fields.  Since the roots of this grass go deeply in the earth it cannot be destroyed easily. When the conditions are not suitable for the grass it become like dried grass but the moment the conditions change it sprouts and springs to life and full vigor. The color of the grass leaves is grayish green. It can survive the heavy grazing of the cattle and fire or flood. In fact it is a very good means to stop soil erosion.  Durva (doob, karuka, arugam, garike) grass as medicine As per Ayurvedic scriptures the entire plant of Durva (doob) grass is having medicinal properties. Medicines are made out of this grass for both internal and external uses. If the extract of the grass is taken internally, it gives relief in troubles crated by phlegm (condition by inflammation of mucus membranes) and excessive bile juice. It is supposed to have the power to stop bleeding, to increase the secretion of urine and to check   dysentery. It can also cure some of the skin diseases, diabetes, urinary tract infections, blood disorders, prostate enlargements and syphilitic problems. As per Siddha Vaidya system it has the property of detoxification. The Durva grass also mitigates the problems of excessive thirst and burning sensation of the body. It has also action as anti microbial and antiviral properties. It is supposed to be palatable, nutritious and cool so in some parts of the country the people drink the juice made out of the Durva grass

Origin and other uses of the Durva (doob) grass

There is no concrete information as to its origin. But the prominent view is that the grass originated in India. In the Hindu philosophy it is customary to consider any natural item as auspicious or sacred especially if the item is useful for the human being in any way. So they are offered to gods and used in prayers. Durva is one of them. Some tribes use the Durva grass on the occasions of the child births and weddings. The grass is considered synonymous with simplicity, fertility, prosperity and purity hence the same is given in some communities along with other wedding gifts to the bride when she leaves the parents cares to join the house of husband. After some inauspicious circumstance when cleansing of the house and the items in the house is required holy water is sprinkled using bunches of the Durva (doob) grass in the corners and other strategic places of the houses.   

Durva  grass and planets 
      

It is also a remedy prescribed in certain conditions where the shadow planet Rahu is affecting the lives of people. There is a recommendation to use the Durva (doob, karuka, arugam or garike) grass in homaas (sacred fire to propitiate gods) to reduce the bad effects of Rahu (Rahu Dosha) and use the Durva Bhasma (sacred ash). For Navagraha Homa 9 plant items are used for to offer in the holy fire. The plant item used for pleasing the shaow graha Rahu and to reduce the bad effects of Rahu due to its planetary position is Durva (doob, karuka, arugam or garike) grass.

The problem from Durva (doob, karuka, arugam or garike) grass

 Since it is very difficult to eliminate the grass the agriculturists have to de-weed their land frequently so that the nutrition of the land is not siphoned off by the Durva grass at the cost of the crops.

General - Swami Vivekananda and Dhrama

Swami Vivekananda and his disciples were going to some place. The previous day there was heavy rain and the road was full of potholes which could not be seen due to the water logging. On their way they saw a bullock cart man standing near his cart and shouting for help from the passersby to lift the wheel of his cart from the pothole where it has stuck. Swamy Vivekananda did not pay attention to the cart or the man and just walked on. The cart man abused and scolded them for not helping him. The disciples were puzzled as to why the swamiji did not even pause at the place. After some distance they came across another cart stuck in the pot hole and the cart man was trying to lift the wheel without saying anything. The swamiji stopped there and helped the cart man to loft the wheel. The cart man was very happy for the help and thanked them. 

The disciples asked the swamiji as to why he did not help the first cart man though he was shouting for help and why he helped the second one though he did not ask for any help? The swamiji said that the first man was asking for help without doing anything by himself to lift the wheel. He wanted to lift the wheel by others which is just like the persons living on charity or alms. If he was also trying to lift the wheel while asking for help he would have been helped. In the case of the 2^nd cart man he was doing his best to put the cart on the road. He was putting in his effort. Though he did not ask for help he needed help as he was not able to lift the wheel alone by himself but was trying to do his work.

The first one was not doing his dharma (duty expected of him) but wanted others to do it for him. The 2^nd was doing his dharma and he was in need of help though he did not ask. By helping the 2^nd one he was happy and he was sincerely grateful for the help. Those who do their dharma sincerely and when in need of help there will be some force reaching the help to them. That is what happened in these incidents.  

General - Temples, temple rituals and worship at temples

This is an article explaining the sanctity of the’ temples’
and some of the rituals, sanctity of the dress codes and at the same time
showing the shallowness or illogicality/irrelevance of some of the practices
followed by many of the temples.

Temples classification

There are thousands of temples throughout the length and breadth of the country. Out of this there are many which are temples and many which are labeled as temples but are an insult to the real temples and worship. This article is about the real temples not the duplicate ones. By the tern duplicate, I mean temples built overnight to encroach Government or other innocent private land owners by unscrupulous, greedy and anti social people or organizations using muscle power and connivance of the some persons in the departments concerned. These temples have come up over a period of time in trickles but after the Babri Masjid trouble created by Advani there was mushrooming of these unauthorized and illegal and nonreligious temples.

What is the sanctity of worshiping in the temples?

The genuine once are those built by the kings or rulers in the prominent and auspicious areas of the human settlements most of which are old.  These are institutions not merely for performing temple rituals/worships but places where people get rejuvenation or energy for the body and mind. These temples had the proper way building the structure, proper installation of the various idols of appropriate deities at the appropriate places/shrines within the complex. These installations are done under the experts of vaasthu, astrology, qualified experts and well learned pundits all coordinately doing their work with the common goal for the sanctity of the temple. They have observed all the rules and regulations appropriately prescribed in the scriptures with the appropriate Mantras, Thanthras and Yanthras etc as per the literature in the puranas evolved by the Maharishis.  Place itself will be the peak positive energy center in the whole surroundings. With the idols made from selected stones/rocks by experts and sculptured by and under expert sculptures specialized in temple idols the energy effect will be enhanced. Added to this is the effect of expert chanting of the proper Mantras, tantras and yantras and other rituals which all will redouble the energy level. The sanctum sanctorum will be the center of the positive power energy in the whole complex and the idol will be installed in the peak energy point.  The brass lamps lighted with the proper oil and cotton wick, the flowers, the chanting of the mantras, the incenses, camphor light etc will make the sanctum a power house of positive energy.

Sanctity of the dress codes inside the temples

When the doors of the sanctum is opened after for the aarti for the darsan and benefit of the devotees the energy accumulated will overflow towards the devotees who stand in two rows on either side of the entrance to the sanctum. This energy is partly absorbed by the devotees. The holy water prepared by the priest by chanting mantras and adding camphor, flowers etc also is an energy material which when sprinkled on the devotees they are further charged with the positive energy. It is for these reasons that the code of the dress for males not to wear cloths above waist is prescribed. For the ladies though they wear dress on upper part of the body, the gold or silver (metal) ornaments are helpers to absorb the energy. Without understanding all these we talk loosely about the customs of the temples. From these observations we can safely come to the conclusion that these temples are not mere places of worship but are like the battery chargers of the human body and mind energies. In addition to the above points, if the devotees follow the procedures of going around the outer, middle and inner layers of prakarams and the clockwise walking round the shrines in the complex and the whole complex itself is it not a vigorous physical activity. If these procedures are observed is there any necessity of going o some park or deserted roads to do the jogging? Of course for this one has to take bath early and keep the body and mind clean to get the maximum benefit.

Is it that everything about the temples are correct or to be observed?

Let us have a look at some of them

The practice of non Hindus not to be allowed inside the temples is not as per the Hindu Philosophy. It is added by those who for vested interests (the neo religious leaders) made several regulations like this to continue their hold on the administrations of the temples. Their contention that the temple will become impure by their presence is absurd. The gods/goddesses treat every living thing with equal interest. There is no word to the effect of non – Hindus anywhere in the literature of the Hindu Philosophy.  What is meant by purity? By purity it is meant that the body, mind (thoughts), words uttered, food and the work (karma) should be kept pious. What is there in non Hindus which make them impure and what is there in us which make us pure if we are not pious? There are the codes to be followed for worshiping in the temples and people should only see that these codes are not violated. I will give an example. Yesudas wanted to go inside the Guruvayur Sri Krishna temple to offer worship. He is denied the opportunity for the same because he is born in a Christian family. Music or for that matter any art is considered as nearest to god. When he is nearer to god perhaps even more than some of the poojaris of the temple who can go inside the sanctum what is the harm of his going up to the sanctum like others? How many of us who are borne in Hindu families observe the Hindu rituals properly except empty talking about Hindu Philosophy?  But Guruvayurappan enjoys the music of Yesudas in his premises. Is it not an irony that this is practiced at the temple dedicated to the first and foremost Jagadguru (universal teacher of life principles) through his Geethas Bhagavad and uddhav)?  Yesudas at least is allowed in Mookambika which is also an ancient temple following the Kerala worship traditions and is closely connected with the Aadi Sankaracharya. Sabarimali where people go with the observation of purity to the greatest extent allow any human being irrespective religion, cast, creed or any other such compound walls created by selfish human beings. All such people going to the Sannidhanam are on equal footing to that of the Lord himself who welcomes the devotees with the reminder ‘Tha Thwam Asi’ (thathwamasi) meaning that ‘you are that’.

There are some rituals followed in the temples especially in Kerala like the usage of elephants in the utsavaas. There is no scripture mentioning the requirements of elephants in these for these utsavaas to be useful or successful. Which god will be happy to see these poor animals being tortured in the name of utsavaas by making them to stand and walk in the scorching sun and heat without being able to eat or drink properly? They may not be able to see even properly due the large caparison used on their face. Is it not a procedure to displease the god in the name of pleasing the devotees (to exploit them for money) for generous contributions?

Similar is the case of the use of crackers which contribute to a very high level of sound and other pollution of the atmosphere. 

What is the sanctity of ballet, mimicry or break dance in the functions of the temple festivals?

It is high time that we get rid of the unscientific rituals which have no logic or intelligence.  We should also shun those who are against the temple and worship. Such people should not be associated with any matter related to religions.

Sastha related - Uniqueness of Sabarimala Temple pilgrimage

 Sabarimala pilgrims rituals

The Sabarimala pilgrims start the observation of the rituals to be observed by them for proper effect of the darsan of the lord according t their convenience and circumstances. But the main season to visit the temple is from the 1^st day of the Malayalam month of Vrischikam (normally falls around 15^th November) to 16^th January. Normally a person is expected to observe the vratha for a minimum of a mandala (41 days period) from Vrischikam 1^st. But now it is changed to suit the circumstances of the devotees. However the vratha starts the moment the mudra mala (garland made of the beads of Tulsi stems or Rudraksh with a locket of Lord Ayyappan is worn by the pilgrim and continues till the darsan of the Sabarimala Lord is done. Some of the observations are the total avoidance of all sensual pleasures, keep the mind and body pure, wearing black, blue or saffron dress, no hair cut or shaving during the period, non vegetarian and stimulating food and drinks to be avoided, as far as possible no foot wear among the 41 such items to be observed or avoided.  Once they start the vratha till the darsan is over and returns every devotee is Swamy, Swamy Ayyappan and Ayyappan irrespective of the religion, caste r community or the age of the devotees. 

Petta Thullal (a form of dance)

There are mainly two routes taken to reach the Sannidhanam (place in front of the sanctum sanctum from where the devotees have the darsan of the Lord. One is via Erumeli and the other via Vandiperiyar. Erumeli might have been ‘eruma kolli’ (eruma = buffalo, kolli = killed) place where the Mahishi (female demon sister of demon Mahisha killed by devas in the form of buffalo). She was a demon with terrible ego, animosity, excessive pride, uncontrolled animal instincts etc and was a terror to all living things. Hence she was defeated in a combat by Manikantan (who later after penance became the Lord Ayyappan an incarnation of the Sri Dharma Sastha) and she surrendered to him leaving her all negative aspects of the personality. When the pilgrims reach Erumeli they dance and walk for some distance. This ritual is known as the ‘Petta Thullal’. With this the devotees are purged of the ego and other animal instincts and become identical to the Lord. The lord and the devotee become similar.  The change of Mahishi happened on the bank of river Azhutha. It is believed that after the combat and surrender Mahishi repented for the cruelty she indulged and the untold miseries heaped on the living beings. She wept on her criminal past and the tears of her started flowing as the river. Because of the tears of weeping (wept translated to Malayalam and Tamil is Azhutha – Azhuka) formed the river it is called Azhutha nadi (river). 

Depositing of stones in the Kalinda kunnu (hill where stones re to be put)

Next item of the journey is the going to the Kallidamkunnu and throwing a stone on the hill. This symbolizes the last vestige of the throwing off of the ego (if still left out) from the devotee.  After this ritual the pilgrim goes to the Kariyila (dry leaf) thodu (rivulet) where he picks up a dry leaf and puts in the flowing water so that the dry leaf flows with the water. This is to symbolize the flowing away of the sins of the devotee and he becomes a pure person.

General - Gods under Hindu culture

The evolution of the concepts of gods in the present form

As per the Hindu Philosophy like others there is one force, power controller of universe which is having no shape, and cannot be seen, touched, smelled or in no way possible to experience the presence except through some life experiences or faith.  Even though the position is so, the philosophy of Hindus recognizes the fact that all human being are not equal in understanding and the level varies to a great extent. The Philosophy also understands that the human mind being what it is will find it difficult to comprehend the position of the ultimate power, the god to be non experienced. Even with form the mind struggles to comprehend. Under the circumstances the question of understanding and concentrating on something with no form, no smell, invisible, not seen in fact cannot be experienced by any of the senses of the human beings does not arise at all. In order to find a way out of this situation the leaders of the philosophy, the Maharishis gave imaginary forms similar to that of the human being and to suit the innumerable level of the human minds created an impression that there are around 33 crores of gods and goddesses and the human beings can find the one appropriate to them from these deities. They also explained the forms of these gods. Later the imaginary artists painted the pictures and the artisans created idols based on the descriptions in the scriptures. In addition to that the Hindu Philosophy also tries to inculcate the feeling of gratitude for the nature and its ingredients for their comfortable life. That is why there are divine deities representing most of the living things right from the human beings downwards.  We can find the elephants represented by Ganapathi, Eagle represented by the Garuda, the snakes represented by the Adi Seshan, Vasuki etc. In addition there are the carriers or vehicles of the gods like the mice, peacock, parrot etc. Then there are the plants, creepers and the trees depicted as divine. With the divinity all these elements which cover almost everything of the nature are to be revered so that the greed of the human beings does not denude the nature of its elements. Then the Hindus are supposed to pray to thank the giver of the water and food in the form of divinity. Even with all these the human beings are denuding he nature at a dangerously fast phase. That is why there are international conferences to find ways to reduce the pollution created by the wanton destruction of the nature and the consequent imbalances created in the nature. 

Now with so much of the deities the Maharishis also prescribed as to how they are to be worshiped or which of the gods and how they are to worshipped. They have devised a scheme for this purpose. They are the Kula Deivam, the Grama (village) deities, the Ishta Deivam (gods of one’s liking) and the gods specific for specific problems in the life. 

Kula Daivam
 

Kula deivam or kula devatha (Family deity) is worshiped traditionally through generations (at least by 3 generations) of the family, ancestral god, the deity worshiped by our forefathers and relatives. Hence the deity will have more affinity to the families to which it is deity and will take care of our family and save us from hardships and obstacles. This deity can be any one of the Hindu deities. The Hindus are divided into 3 groups (cults) broadly. One group belongs to the Durga cult. Another one is the Vishnu cult and one more is the Saiva cult. The family deity for every family will be from one of these deities or the deities of one of the incarnations or aspects of these deities. The deity need not be in the place where the family house is presently situated as families might have migrated from one place to another. Kula Deivam is the guardian angel. Kulam means lineage/family and Deivam means god. This will be the main deity of the temple in ones ancestral village/town, though there may be other temples also nearby to this. Kula Deivam is a deity of the ancestral village for generations after generations and where all members of the family do special offerings and is supposed to worship on special and important occasions like child birth, marriage or marriage anniversaries, buying house etc. The family deity never changes where the paternal hierarchy system of family is followed. For girls/ladies after marriage the kula Deivam will be that of the husband. There is a general belief that one gets satisfaction or some good things happenings after visiting the family deity. This may because of the link of worship between self and the forefathers. Where the members of the family do not know which is their family deity and there is no chance to find out, they may be to go to a good and reputable astrologer and find out thorough he horoscope. 

Grama Devatha - Village deity

Gramadevatas are mostly female deities. The main deity of the village is the gramadedvatha. It may be brahminical or otherwise. This can be the village deity of one's birth place or place where settled down for a long time. Where there is more than one deity the main deity is the local deity or gramadedvatha. If the gramadedvatha is far away at the birth place, whenever one go there the deity is to be visited and offerings made. 

Ishtadevatha or favorite deity

Ishta devatha is the deity of whom one has a fascination. This may start either at an early age itself. It can be any deity. There may be as many Ishta devathas as the number of members in the family as each member may have a separate Ishta devatha. 

Deities for specific reasons

These are deities for specific reasons. For example when there are obstacles in any matter attended by the main person in the family there will be a specific deity to remove the obstacles. Similarly for some diseases where the doctors are not in a position to help, there are deities specific depending on the type of disease or the organs affected by the diseases etc. 

Deities of festivals

Finally there are deities to be worshiped at religious festivals. In some cases the festivals may be throughout the country like the Ganesha Chathurthi or the Vijayadasami, Sivarathri etc. In these cases the deities of concerned has to be worshiped. This may the Ganesha in Chathurthi, Saraswathi on Vijaya Dasami, and Siva on Sivarathri, Vishnu on Ekadasi and Pouranamees, Durga during Navarathris etc. While there are many festivals which are national level some are regional festivals and some are local festivals.