Other Information

Cows
A cow is considered the symbol of religion in Hinduism. Cows are sacred because they are dear to Lord Krishna. Also, the cow is important because she supplies the most important food, milk. Because of this, the cow is considered one of mankind’s mothers. The main ingredients to perform a Vedic yajna (sacrifice) come from a cow—milk, yogurt, butter, and ghee (clarified butter). Ghee is offered into the fire at all yajnas. The cow is protected because she is helpless. It should not be misunderstood that Hindus worship cows as god, but cows are simply offered respect.

The urine and dung (stool) of the cow are considered pure and are used in worship. Scientific studies have revealed both to be antiseptic. According to Vedic culture, beef-eating is strictly forbidden and is considered extremely sinful. If a person must eat meat, he should eat the meat of animals other than the cow. Beef is never sold in the streets in India.

Daksha and Lord Siva Story
Daksha, the son of Lord Brahma and father of Sati, once performed a yajna (great sacrifice). When Daksha entered the assembly of great sages, philosophers, and demigods, all the participants in that great assembly, with the exception of Lord Brahma and Lord xe "Siva" Siva, stood in respect. Daksha was offended to see Lord Siva not showing him respect. He considered Lord Siva his inferior because Siva was married to his daughter, Sati. Therefore he cursed Lord Siva: “The demigods are eligible to share in the oblations of the sacrifice, but Lord Siva cannot have a share.” Daksha then returned home, and Lord Siva’s followers counter-cursed Daksha’s supporters. Lord Siva then left the assembly with his followers.

At the next yajna that Daksha performed, he did not invite Lord Siva. Still, Sati decided to attend. When her father would not speak to her due to her connection with her husband, Sati was insulted and destroyed her body by meditating on the fiery elements (self-immolation). Hearing of his wife’s death, Siva then created Virabhadra, a fearful black demon as tall as the sky, who had thousands of arms and was equipped with various weapons. Lord Siva sent Virabhadra and his followers to ruin the sacrifice and cut off Daksha’s head. After fulfilling his assignment, Virabhadra threw Daksha’s head into the sacrificial fire. Later, at Brahma’s request, Siva restored Daksha to life, but because his head had been destroyed in the fire, he was given the head of a goat.

Dance
The object of Indian religious dance is to evoke different moods in the audience. Indian dances are usually done barefoot. The dance is composed of mudras (hand gestures), abhinayana (face and body expressions), and gati (footwork). There are four main Hindu dances: Bharata Natyam of Tamil Nadu, Kathakali of Kerala, Kathak of Uttar Pradesh, and Manipuri. There are also other types of classical and folk dance, although less known.

Bharata Natyam Dance
This is one of the main classical styles of South India temple dancing. Each gesture and movement has meaning. Dancers never turn their back to the Deity they are honoring. Devadasis, or servants of God, traditionally perform this type of dance in temples. Bharata means India, and natya means dance.

Bharata Natyam is usually performed by a solo woman. It begins with alarippu, a gesture symbolizing that the body is an offering to God. The dancer then combines nritya (emotions) with nritta (pure dance), in which the dancers use heavy face and hand expressions. They are accompanied by musicians and a nattuvanar.
The main place that Bharata Natyam is performed in Chennai, where there are regular performances at the Kalaksetra center, Music Academy, Raja Ananmalai Hall, Museum Theater, and at other places.

Kathakali Dance
Kathakali literally means “story-play.” The performance is intended as worship, and it is performed only by men (boys play the parts of women). The dance is accompanied by a vocalist and drummers. They tell stories of the Mahabharata and Ramayana. Dialogue is combined with the dance. The costumes are decorative, with huge skirts and headdresses, and the dancers wear heavy makeup. There is much movement of the limbs and eyes, and each gesture carries a specific meaning.

There are five primary characters, who are distinguished by their costumes and makeup. Pacha (green) represents the noble-hearted hero or god; kathi (knife) represents a mixture of nobility and evil (both have their faces painted green, but the kathi has a knife pattern on the cheek in red pigment and small white balls on the tip of the nose and the middle of the forehead). The other characters are tati (beard), kari (black), and minukku (polished). The bad guys usually have black faces with white spots on their cheeks or noses. They may also have red beards (thadi), a false nose, and a big frill. They place a cunlappuva seed inside their eyelids to turn the white part of the eyes red. Hanuman’s face is red.

The orchestra consists of the maddalam, edakka, chenta, cymbals, and the gong. There is also a singer who directs the play; the actors take their cues from him.

Dances can last for hours. Originally, Kathakali was an all-night performance in temples during festivals. A typical performance would begin at 7 pm and end at 7 am. Dancers train for six to twenty years to learn the dance steps and movements. It demands extraordinary muscle control to contort the face and make the sudden leaps and spins. It takes four hours to prepare for a performance—to put on makeup, elaborate costumes, and head dresses. Everything is put on in a fixed order.

Chatunni Paniker and Guru Gopinath are considered two of the best dancers in India. Kochi in Kerala is the best place to see this type of dance, as there are daily performances at the Cochin Cultural Centre. The India Foundation and Art Kerala, both near Ernakulam Railway Station, have regular performances from 7 to 10:30 pm.

Other Dance Styles
Manipuri style dancing is considered a religious ritual. Many of the dances have themes based on Krishna’s pastimes. Both men and women take part in the dance. They are accompanied by a chorus of singers. The dancers wear colorful outfits. Manipur is a hilly tract of land in the extreme northeastern part of India.

Krishnayattam is a predecessor of Kathakali, performed at the Guruvayur temple. The performances start around 10 pm from October to April, if it is not raining.

Odissi is classical Orissan temple dancing. The dance is a ritual offering performed in temples. There are strict rules of position of feet, body, and hands. Jayadeva’s Gita Govinda, which depicts Krishna’s love for Radha, is a favorite subject of this style of dance.

Ganges and Yamuna Rivers
The Yamuna and Ganges Rivers are considered the most sacred rivers in India. The Yamuna begins at Yamunotri in the Himalayas; the Ganges begins near Gangotri, where it is called the Bhagirathi River. When the Bhagirathi meets the Alakananda River, it takes the name Ganges. The Ganges meets the Yamuna and the underground Saraswati in Allahabad (Prayag).

Several other important rivers meet the Ganges, such as the Gandaki, Kosi, Son, and Karnali on their way to the Bay of Bengal. About 450 km before reaching the Bay of Bengal, the Ganges divides into several rivers. The widest river goes into Bangladesh, and another branch heads south through Mayapur and Calcutta before reaching the Bay of Bengal at Ganga Sagar. It is called the Hoogly when it passes through Calcutta. The numerous holy places along the Ganges include Gangotri, Haridwar, Kankhal, Prayag (Allahabad), Varanasi, Mayapur, and Ganga Sagar.

The Srimad-Bhagavatam (5.17.1) glorifies the Ganges with the following words: “Sukadeva Goswami said: My dear King, Lord Vishnu, the enjoyer of all sacrifices, appeared as Vamanadeva in the sacrificial arena of Bali Maharaja. Then he extended his left foot to the end of the universe and pierced a hole in its covering with the nail of his big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Vishnupadi. Later she received other names like Jahnavi and Bhagirathi.”

The water of the Ganges is called patita-pavani, the deliverer of sinful living beings. Many sages, including Sankaracharya, have composed prayers in praise of the Ganges. Sankaracharya recommends that a little knowledge from Bhagavad-gita and the drinking of a little quantity of Ganges water can save one from the punishment of Yamaraja, the god of death.
Ganges water does not become contaminated, even if stored for years.

The purity of the Ganges has been documented by Mr. Henkin’s research in the book The Ganga Trail. Water was taken from the mouth of a sewer as it emptied into the Ganges and after six hours, all the germs were dead. A corpse floating in the Ganges was towed to the shore and the water taken from next to the body was found to be swarming with cholera germs, but after six hours all the germs had died. When water was taken from a pure well and a few cholera germs were added to the water, the germs multiplied.

Ganges Story
During Satya-yuga, King Sagar performed a horse sacrifice (Ashwamedha yajna) to prove his supremacy. Lord Indra, the leader of the demigods, became fearful over the results of the yajna, so he decided to steal the horse. He left the horse at the ashram of Kapila, who was in deep meditation. King Sagar’s 60,000 sons (born of Queen Sumati) and his son Asamanjas (born of Queen Kesoni) were then sent to find the horse. When the 60,000 sons found the horse at Kapiladeva’s ashram, they thought he had stolen it. When they prepared to attack the meditating rishi (sage), Kapiladeva opened his eyes. Because the sons of King Sagara had disrespected such a great personality, consequently, fire emanated from their own bodies, and they were immediately burned to ashes.

Later King Sagar sent his grandson Amsuman to retrieve the horse. Kapiladeva returned the horse and told Amsuman that the sons of King Sagar could be delivered if the Ganges descended to earth and bathed them in her waters.

King Sagar’s great-great-grandson, Bhagiratha, eventually pleased Mother Ganga and asked her to come to earth. Mother Ganga told Bhagiratha that the force of the Ganges falling from heaven would be too great for the earth to sustain, and that she needed someone to break the fall. Bhagiratha then worshiped Lord Siva, who then agreed to accept the descending river upon his head.

King Bhagiratha then preceded the holy river with his chariot and ripped open a gorge in which the Ganges could flow. The river followed the King to Ganga Sagar at the Bay of Bengal, where Kapiladeva resides. The Ganges River then bathed the remains of the 60,000 sons and returned them to their eternal positions.

Jyotisha (Astrology)
Jyotisha encompasses both astrology and astronomy. Vedic Astrology is a very exact science and is taken seriously by most Indians. Until an astrological chart is drawn, a marriage will not be performed. It is said that Brighu Muni wrote an astrological horoscope for every person ever born or to be born in this world. There are a few astrologers in India who can provide readings from this book, known as the Brighu Samhita.

Kumbha-mela
Kumbha-mela is like a “Yogi Convention,” where yogis, sadhus (saintly people), holy people, and pilgrims come from all over India—even from the most remote forests and mountain caves in the Himalayas.

Kumbha-mela takes place every twelve years at four different holy places in India: Prayag (Allahabad), Haridwar, Nasik, and Ujjain. The Kumbha-mela at Prayag (Allahabad) is the largest event in the world, with about fifteen million people attending. Many different sects of holy men gather for Kumbha-mela. There is a grand procession on the main bathing days. The Naga Babas (Siva worshipers) are famous because they walk around naked. They cover their bodies with ash and wear their hair in dreadlocks. They are always the first to bath on major bathing days.

The time for Kumbha-mela is judged by the astrological positions of Jupiter and the Sun. In Prayag (Allahabad) the Kumbha-mela takes place during January-February, when Jupiter is in Taurus and the Sun enters Capricorn. Kumbha-mela takes place in Haridwar in April-May, when Jupiter is in Aquarius and the Sun is in Aries. In Nasik the Mela is in July-September, when both Jupiter and the Sun are in Leo. In Ujjain it is held in May-June, when Jupiter is in Scorpio and the Sun is in Aries.

Kumbha-mela lasts for one month while the Sun transits the particular zodiacal sign. During the month there are certain important bathing days, such as the Sankranti (when the Sun enters the next sign), Ekadasi, and Amavasya (dark moon). The most important bathing day is Maha-kumbha day, when the nectar actually falls from the sky. It is considered especially auspicious to bathe at a particular place at just the right time.

Kumbha-mela Story
The demigods (devas) and demons (asuras) once made a truce in order to churn the milk ocean to get the nectar (amrita) of immortality. Lord Vishnu advised the demigods to do this because the demons were becoming too powerful, and the demigods were in danger of losing their position to the demons. They used Vasuki, the huge serpent as a rope, and Mandara Mountain as a churning rod.

As they were churning the milk ocean thirteen items were produced from the ocean. The first item was a poison (halahala) so strong it could kill all the people on earth. Lord Siva drank it and held it in his throat. The poison turned his throat blue, and since that time, Lord Siva has been known as Nila-kantha, or “blue-throated.”
A shankha (conch shell), surabhi cow, horse named Uccaihsrava, the elephant Airavata, other elephants that could go in any direction,

Kaustubha gem, parijata flower, apsara (the most beautiful women), Candra (the moon), and Lakshmi, the goddess of fortune were also all produced. Then Varuni, the goddess of drinking, appeared.

Eventually the physician of the gods, Dhanvantari, who is a partial incarnation of Lord Vishnu, appeared carrying a jug containing the nectar (amrita).

The demigods (devas) entrusted the nectar pot (amrita-kalasha) to Brihaspati, Surya, Chandra, and Shani. These demigods ran from the demons with the amrita-kalasha because the demons were powerful enough to steal it for themselves. When the demons learned of the conspiracy, they became angry and chased the four demigods. The chase lasted twelve days in the life of the demigods (each demigod day is one year of our time), at which time the devas and asuras circled the earth. Drops of nectar fell at Haridwar, Allahabad (Prayag), Ujjain, and Nasik.

Another version of the story is that the demons snatched the jug of nectar from Dhanvantari and began to fight among themselves. During the fight, some of the nectar fell at these four places. Kumbha-mela is held in each of these four places every twelve years.

Eventually, the demons were able to get the nectar, but they then fought among themselves as to who should have the honor of drinking from the jug first. Suddenly, Mohini (a partial incarnation of Lord Vishnu), appeared as the most beautiful woman in the universe. Bewildered by her beauty, the demons submitted to her and allowed her to decide who would receive the first drop of nectar. She knew that the demons were unfit to drink the nectar, thus she cheated them and instead distributed it to the demigods.

Marriages
The initiative for the marriage should always come from the girl’s side. Usually an intermediary (matchmaker) arranges a marriage. In the past, this was usually done by a priest or barber. Now it is done by a common friend of the families. A horoscope is drawn by a priest to see if the couple are compatible, and if not, the marriage will be canceled.

An engagement ceremony (tilak) is held in which the forthcoming marriage becomes finalized. Usually only relatives and close friends attend this ceremony. After fixing an astrologically auspicious time, a priest then fixes the exact date and time of the marriage.

On the day of the marriage, the groom is taken on a horse in procession to the bride’s home. He will often be accompanied by a brass band, relatives, and friends. The bride normally does not leave her house during the marriage period. The marriage is supposed to take place at the bride’s home, but it is often held in a hall, a large pandal (tent), or a temple. The marriage area is decorated with flowers, auspicious items, and other decorations.
The bride and groom dress in elegant clothing, and the girl is often adorned with expensive jewelry.

The couple sit next to each other cross-legged before a fire sacrifice, while the Brahmin priest chants various mantras. As they sit before the fire, someone ties one end of each of their clothes together to signify union. Then the bride’s father places the bride’s hand in the groom’s hand while sacred prayers are chanted. They then hold their hands together, their hands are covered with a cloth, and a thread is wrapped around them. The bride and groom exchange rings in some weddings. As part of the marriage ceremony, the bride and groom throw rice and other grains, ghee (clarified butter), and other items into the fire. At the end of the ceremony, they place a banana into the fire, and the bride and groom walk around the sacred fire three to seven times (depending to which caste they belong).

The marriage usually takes a couple of days, but all the ceremonies involved can take more than a week. This is a typical marriage, but there are variations depending on the community and region.

Music
Indian music is not divided into twelve-tone scales as is Western music, but into microtonal patterns that form a raga. A raga is a combination of five, six, or seven notes played in a melodious pattern. Ragas contain certain fixed notes, and this is how they are identified one from another. Each raga is meant to evoke a different mood, and therefore there are many different kinds of ragas. Certain ragas are played only at certain times of the day, and often particular ragas are identified with particular seasons. Indian classical music, not being based on a fixed scale, emphasizes improvisation, but only within the range defined by the particular raga being played. In that sense, even the improvisation is based on tradition.

There are two types of music in India, Hindustani and Karnatic music. Hindustani is North Indian and is influenced by Arabic and Persian cultures. Karnatic music is South Indian and has its roots in the Sama Veda, without outside influence. The musical notes are Sa, Ri, Ga, Ma, Pa, Dha and Ni. These musical notes combined form a raga. In Karnatic music, few instruments are used to accompany singing. Karnatic music usually means devotional songs sung for deities.

Musical Instruments
Shankha: conch shell. It is used in worship and is blown when the door of a temple altar is opened. It is also used in folk music.

Sitar: a stringed instrument similar to a guitar. It has a long neck and a spherical gourd at the lower end. There are five main metal strings and two drones. It is now a popular instrument even in the West, but before the 18th century it was not used in classical music.

Tablas: a two-piece drum set consisting of the tabla and the dagga. The tabla is made of metal and is broader than the dagga at the top. The dagga is made of wood. The tabla can be tuned; the dagga cannot. The tops of the drums are held by leather straps, which can be tightened by moving round pieces of wood between the body and the leather straps.

Harmonium: a small reed organ with a bellow and an air chamber. It is not used by classical musicians.

Tanpura: a stringed instrument similar to the sitar, with four drone strings. Each of the strings are plucked one after the other to made a melodious sound. It provides background for other instruments or singing. The round bottom is usually made of a dried gourd or wood.

Sarod: a stringed instrument often used in classical music. It has four main strings, four subsidiary strings, and two drones.

Dholak: a two-headed drum used all over India. It is either held in a person’s lap or suspended from the neck.

Mridanga: a two-headed drum used to play devotional music. It is especially used in kirtan (congregational chanting).

Karatals: small hand cymbals often used in devotional music.

Shehnai: a wind instrument often played in classical concerts. It is similar to a clarinet.

Sarangi: a stringed instrument played with a bow. It is used both in classical music and in folk music. There are four principal strings. It is about two feet high and has a wide body.

Namaste and Greeting
People also say Namaskar. This is the normal way people greet each other in India. People fold their hands and touch them to their foreheads. They also bow slightly when they say Namaste. It means “I offer obeisance (bow down) to you.”

International Society of Krishna Consciousness (ISKCON)
Also known as the Hare Krishna Movement, is most likely the most well known and popular Indian religious sect outside of India. The main centers in India are in the holy places of Vrindavan (UP) and Mayapur (West Bengal). There are large and beautiful temples in Mumbai, Delhi, Bangalore and Ahmedabad and several other temples in other major cities in India. Recently, during the opening of the ISKCON Delhi temple the Prime Minister of India attended.

The members of the Hare Krishna Movement refer to themselves as devotees of Krishna or just devotees. They are Vaishnavas, which means that they worship Krishna, Vishnu and the incarnations of Vishnu. Vaishnavas believe that there is only one God, Who is known by different names in different religions. Members are initiated by a guru in disciplic succession from Sri Caitanya Mahaprabhu, who is considered to be non-different than Krishna himself. Sri Caitanya lived in West Bengal and Puri (Orissa) about 500 years ago.

Initiated devotees take a vow to chant 16 rounds of 108 beads of the Hare Krishna mantra, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare; Hare Rama, Hare Rama, Rama, Rama, Hare, Hare, which takes about two hours. They also vow to give up meat eating, intoxication (which includes smoking), gambling and illicit sex. Illicit sex is considered to be sex outside of marriage, and even within marriage it can only be performed to get a child. Hare Krishna devotees believe that everyone’s duty is to serve Krishna or God.

Devotee also attend a morning program that includes getting up at 4 am and performing kirtan, congregational chanting of Hare Krishna, and class. During the day, full-time devotees perform service in the temple. Many Hare Krishna devotees are married, raise a family and have regular jobs.

Personalities

Chaitanya Mahaprabhu
Chaitanya Mahaprabhu appeared in Navadvipa, West Bengal, in 1486. He accepted the renounced order of life at twenty-four. He then left Navadvipa and went to Puri in Orissa. His spiritual master, Iswara Puri, was in the line of Madhavendra Puri, who was in the line of Madhvacarya.

Gaudiya Vaishnavas accept Sri Chaitanya as nondifferent from Lord Krishna, although he appeared in the form of a devotee. He taught that by chanting the holy names of the Lord, specifically the mantra, Hare Krishna Hare Krishna, Krishna Krishna Hare Hare/ Hare Rama Hare Rama, Rama Rama Hare Hare, one could attain transcendental devotion to God.
He taught the philosophy that the Supreme Lord and the individual souls are inconceivably and simultaneously one and different. He explained the direct meaning of the sastras (scriptures) as devotion (bhakti) to Lord Krishna.

Madhvacarya
Madhvacarya (1239–1319) was a Vaishnava (devotee of Vishnu) and devoted himself to defeating the impersonal philosophy. He named his explanation of the Vedas dvaita-dvaita-vada (pure dualism). He taught that there is the Supreme Lord, the individual souls, and the material world. He also explained that the individual souls are superior to matter and are distinct from the Lord, as his servitors. He taught that each person molds his own karma, and that by serving the Supreme Lord (Vishnu) one can eliminate karma and return to his position of serving the Lord in the eternal spiritual world.

He possessed an unusually strong body and extraordinary intellectual power. It is said that there was no limit to his physical strength. He went to almost every sacred place of pilgrimage, where he defeated scholars of rival schools and won them over to Vaishnavism.

Madhvacarya traveled to the Himalayas to meet Srila Vyasadeva, and Vyasadeva gave him a shalagram-shila called Astamurti and approved his Bhagavad-gita commentary.

Ramanujacharya
Ramanujacharya was born in 1017 AD in a small village near Kanchipuram. He founded the Sri-sampradaya, one of the four main Vaishnava sampradayas. This sampradaya propounds the visistadvaita-vada philosophy, or qualified monism.

He was initiated by Mahapurna, a disciple of Yamunacarya. He took the sannyas name Yatiraja and lived the later part of his life in Sri-Rangam, a large temple located on an island by Tiruchirappalli. He established seventy-four Sri Vaishnavas centers, and converted thousands of people, including several kings. Beside householders, his followers included 700 sannyasis, 12,000 brahmacaris, and 300 ketti ammais (ladies who have taken vows of renunciation). He left this world in 1137 AD, in Sri-Rangam at the age of 120.

He taught that there is a difference between the Supreme Brahman and the individual soul. By God’s grace, the jiva (individual soul) can get out of the material world and attain the eternal abode of Lord Vishnu. Ramanuja accepts three classes of jivas (living souls): eternally liberated, forever bound, and those freed by devotion and devotional practices. He taught that we should serve God in Vaikuntha with awe and reverence. He always defeated any scholar who preached the impersonal school of thought.

Ramanuja initiated anyone regardless of caste. He established that the position of a Vaishnava surpasses all social considerations.

Sankaracharya (788–820)
When he was only eight years old, Sankaracharya completed his study of the scriptures and took sannyasa from Govinda, a sannyasi residing on the banks of the Narmada River. After accepting sannyasa, Sankaracharya stayed with his spiritual master for some days. He then took his permission to travel to Varanasi, and from there he went to Badrinath, where he stayed until his twelfth year. While there he wrote commentaries on the Brahma-sutra, ten Upanisads, and the Bhagavad-gita. He traveled widely all over India and died when he was thirty-two.

Sankaracharya wrote two major works, Sariraka-bhasya and Vivekacu­daani. For many, his Sariraka-bhasya is the definitive rendition of Vedanta. He established four main maths (monasteries) in Puri, Joshimath, Dwarka, and Sringeri.

Sankara taught that the living entities are themselves the Absolute Truth and that there is ultimately no variety, individuality, or personality in spiritual existence. He said that the individuality of both the Supreme Being and the individual is false.
During his time, Buddhism had spread all over India. Sankara sought to reform and purify religious life by reinstating the authority of the Vedic scriptures, which Buddha had rejected. Since it would have been impossible to restore the Vedic literature’s theistic conception just after Buddha’s atheism, Sankara made a compromise to fit the time and circumstance. His interpretations resembled Buddhism, but unlike Buddhism, they were based on the authority of Vedic literature.

His philosophy is rejected by the personal school of thought propounded by Ramanujacharya, Madhvacarya, and Sri Chaitanya Mahaprabhu.

Andal
Sri Andal wrote two works, Tiruppavai and Nachiar Tirumozhi, both of which express her burning love for God. There is a major temple dedicated to her in Srivilliputtur, and a shrine in the Sri­rangam Temple.

She was the daughter of Periya Alwar, also known as Vishnucittar, one of the Twelve Alwars. According to tradition, Periya Alwar used to care for the flower gardens at the Vishnu temple in Srivilliputtur. While tending the garden he found Andal as a baby and then raised her as his own. This was around the 8th century. When her foster father tried to find her a husband, she refused any mortal man and said she would marry only the Lord.

Periya Alwar used to make flower garlands for Lord Vishnu. One day he was shocked to find a human hair in the basket of flowers. The next day he watched and saw Andal standing in front of her dressing mirror wearing a garland. He scolded her and sent a fresh garland for the Lord. That night the Lord told him in a dream that he only likes the garlands worn first by Andal. He also requested him to bring Andal to Srirangam so he could marry her. When she saw the image of Sri Ranganatha, she became absorbed in him. The incarnation of the goddess of fortune known as Godadevi (Andal), was then married to the Deity, Sri Ranganatha.

Bhaktivedanta Swami Prabhupada
Bhaktivedanta Swami was born in 1896 in Calcutta. He was later initiated by Bhaktisiddhanta Saraswati Maharaja into the Gaudiya Vaishnava sampradaya (followers of Sri Chaitanya Mahaprabhu). He traveled to New York in 1965. He is the Founder Acharya of the International Society of Krishna Consciousness (ISKCON) or the Hare Krishna movement, whose follower are found all over the world.

Between the years 1965 and 1977, Bhaktivedanta Swami Prabhupada spread the teachings of Krishna consciousness to every major city in the world and formed an international society comprising thousands of members. He established 108 temples spread over six continents and circled the globe twelve times.

He also translated, wrote, and published fifty-one volumes in twenty-eight languages, tens of millions of which have been distributed throughout the world. He is known as Srila Prabhupada by his followers.

Sadhus
A sadhu is a saintly person who has renounced the material world, giving up all possessions. He or she is an ascetic who has renounced personal possessions, social position, and family life, and who has become totally engaged in the Lord’s service. A true sadhu is considered to be of the highest social order, and they are also known as sannyasis or yogis. Sadhus will often not be cremated, but are buried. Their burial site is then known as a samadhi tomb and is worshiped.

In India sadhus may be followers of Krishna, Vishnu, or Siva. We can distinguish between different types of sadhus by their dress and markings. Some Siva worshipers have long, matted hair, cover their body with ashes, and often remain naked. They mark their foreheads with three horizontal lines, and may also carry a trident and wear rudraksha beads. Such sadhus are normally seen in the Himalayas, Varanasi, or other holy places sacred to Lord Siva, or near Siva temples. They can also be seen wandering in different places in India.

Shaivites are worshipers of Siva. They are divided into several sects. The Dasanami sect has ten branches throughout India. The Naga Babas do not wear clothes and they carry tridents. They often smoke ganja (hashish) and follow a Tantric form of worship. Gorakhnathis wear large earrings.

A Vaishnava sadhu is devoted to Lord Vishnu or Krishna. There are several main schools of Vaishnava sadhus. They may have long hair, or their heads may be shaved. They may wear saffron or white. Vaishnavas wear vertical markings on their forehead, which will be slightly different depending on the sect represented. They also wear tulasi beads around their necks and carry a tulasi bead mala (chanting beads).

Temples
In India there are many temples dedicated to Lord Vishnu in his various forms, such as Govinda, Madhusudhana, Narasimha, Madhava, Keshava, Narayana, Padmanabha, Parthasarathi, and many others. The Lord expands himself into innumerable forms, but all of them are nondifferent from one another except in mood.

Lord Vishnu has four hands, and each hand holds a particular item—a conch shell, wheel, club, or lotus flower. Of these four emblems, the cakra, or wheel, is the chief. The Lord’s cakra is the symbol of the power by which the Lord controls the universe. The spires of Vishnu temples are marked with the cakra so that people may have the chance to see this symbol from a long distance and at once remember Vishnu.

The purpose of building high temples is to give people a chance to see them from a distance. This system is carried on in India whenever a new temple is constructed, and it appears that this system is coming down from a time before recorded history.

The deities can be moving (dhruvabera) or unmoving (achala). The unmoving deities are usually large and made of stone. The moving images are usually made of metal—bronze or an alloy of five metals (pancaloha). The moving deity is taken out on festive occasions and is used for bathing, ritualistic worship, etc. A third type of deity is cala-acala (both moving and unmoving). This would be the case with Lord Jagannath in Puri, who goes out once a year for a chariot ride (Ratha-yatra).

Important Temples and Deities
Each region has one or two favorite incarnations of Lord Vishnu, Lord Siva, or some other god. From Uttar Pradesh to Bihar they worship Lord Rama, in Western India Lord Krishna, in Maharashtra and northern Karnataka Lord Vitthala, in Tamil Nadu Lord Vishnu, and in Andhra Pradesh Narasimha.

Each region has one or two important religious shrines. There are the Guruvayur and Padmanabha temples in Kerala; Sri Meenakshi (Madurai) and Srirangam in Tamil Nadu; Chamundeswari and Udupi in Karnataka; Tirupati in Andhra Pradesh; Pandharpur in Maharashtra, Dwarka in Gujarat; and Nathdwar in Rajasthan.

Vishnu is know by various names and at each temple, the Vishnu Deity is given a special name. In Tamil Nadu he is worshiped as Varadaraja Perumal in Kanchipuram, Ranganatha Swami in Sri Rangam, and Kallalagar in Madurai. In Andhra Pradesh he appears as Tirupati Balaji, in Karnataka as the beautiful Udupi Krishna, in Gujarat as Dwarkadish, and in Pandharpur as Sri Vitthala. Often the names of the deity refer to specific pastimes the Lord performed.

Some places have become important pilgrimage sites because of the important temples located there. Such places are Tirupati, Thiruvananthapuram, Kanchipuram, and Pandharpur—all famous because of the Vishnu temples. Kedarnath, Bhubaneswar, Madurai, and Rameswaram are famous for having important Siva temples.

Worshipers in a temple fall into three main groups: Vaishnavas (worshipers of Lord Vishnu or Lord Krishna), Shaivites (worshipers of Lord Siva), and Shaktas (worshipers of Durga, Kali, or Parvati).

Temple Design
The principles of temple design culminate in the vast and rich knowledge laid down by sastra, religious scriptures, such as Silpa-sastra and Sthapana-veda. A temple is traditionally designed by a stapati, a traditional Indian architect coming in a line of trained temple architects. The different stages of building a temple are started at auspicious times, calculated astrologically.

The most important part of the temple is the sanctum sanctorum, or garbha-griha, where the main deity of the temple is located. In a South Indian temple, this room is usually square with a low roof and no windows or doors other than the front door.

A tower is always built over the deity. In North Indian temples the tower is usually quite high; in South Indian temples the tower is usually of low or medium height. The main entrance to the temple is usually from the east.

Inside the prakara (walls surrounding the temple) there will usually be minor temples that contain deities connected to the main deity. In a Vishnu temple, these deities may include Sita, Lakshmi, Hanuman, or Garuda. In a Siva temple, these deities may include Parvati, Ganesh, or Karttikeya (Subrahmanya).

Dravidian Temple Design
The Dravidian style is typical of the South Indian style and is usually built from stone. The temple shape may be rectangular, square, star-shaped, or octagonal. These temples usually have gopurams, large towers over the entrances; a vimana, a tower over the sanctum (the Deities); and large, pillared halls and corridors. The gopurams were in the past always the tallest structures in town.

The most sacred place is the pitha (altar), or pedestal, of the Deity. The pitha is in the sanctum sanctorum (inner sanctum) called the garbha-griha (womb house). This is where the altar of the main deity of the temple is located. The garbha-griha of the main shrine is usually semi-dark and has no sculpture other than the deity. This part of the temple must be constructed first, and before construction begins there is a ceremony known as impregnating (garbhadhana or garbha-nyasa). There is usually a pradakshina path enabling pilgrims to circumambulate the deities.

The sanctum sanctorum (central shrine) is topped by a pyramidal tower several stories high called vimana or sikhara. It is crowned by a cakra in a Vishnu temple and a trident in a Siva temple.
The inner sanctum is surrounded by subsidiary shrines, mandapas (halls), and pillared corridors. Mandapa (mantapa in Kannada) means any roofed, open or enclosed pavilion (hall) resting on pillars, standing independently or connected to the sanctum of the temple. Mandapas are one or more entrance porches or halls that lead to the inner sanctum.

The inner sanctum and the pavilion in front of the main altar are connected by a vestibule or porch called ardha mandapa (or sometimes, antarala). There is a rectangular hall in front of the sanctum (mukha mandapa) where the devotees stand to view the deity. The nityarchana mandapa is where the daily worship of the small (moveable) representative of the main deity is performed. The flight of stairs connecting the first prakara with the sanctum sanctorum is called sopana. In front of these stairs is the main mandapa.

The subsidiary shrines or altars contain other deities, including the consort of the main deity (Lakshmi or Parvati). The shrine dedicated to the consort usually has her own sanctum (garbha-griha) and ambulatory pathway (pradakshina-patha). In some larger temples, they also have their own halls and pavilions.

Many temples have several halls, such as ranga-mandapa—usually a large hall with intricately carved pillars used as a large audience pavilion; yajna-sala—hall for occasional sacrifices; nrittya mandapa—hall for dance recitals; vahana-mandapa—place where the festival vehicles are kept; kalyana-mandapa—marriage hall; asthana-mandapa—where the processional deity holds court; alankara-mandapa—where the processional deity is dressed before being taken on procession; vasanta-mandapa—hall in the middle of the temple tank used for festivals; and utsava manadpa—hall used on festive occasions. Temples will also usually have a treasury, a kitchen (paka-sala), a store room (ugrana), and a dining hall.

In the temple yard outside the main entrance of the inner sanctum is the flag post (dhvaja-stambha) and a platform for food offerings (bali-pitha). Both of these are usually right next to each other and directly in front of the doorway. Nearby is the vahana-mandapa where the Deity’s carrier (vahana) is located. This is Garuda in a Vishnu temple and Nandi in a Siva temple.

Each temple usually has a temple tank (teppakulam), flower garden (nanda­vana), and temple chariot (ratha). On festival days, the processional deity is paraded around town on the chariot. Thousands of people join the festival.

This entire area is surrounded by high walls (prakara) with entrances through towering gateways (gopurams). The gateway facing the sanctum is called maha-dvara and is usually the main entrance to the temple. These rectangular, pyramidal towers are often fifty metres high with intricate sculptures of gods, demons, humans, and animals. They may also be painted in bright colors.

Dravidian Temple Enclosures
The main area of the temple, plus the halls, tanks, and gardens may be surrounded by a single wall (prakara) or series of walls. This is especially true of South Indian temples. The prakara contributes to the security and beauty of the temple—even two hundred years ago, it was not uncommon for a temple to be attacked and destroyed.

The garbha-griha is encircled by the first prakara, called antara-mandala. This is a passageway, often narrow, permitting the devotees to circumambulate the sanctum in a customary act of devotion. The flight of stairs that connects the first prakara with the sanctum sanctorum is called the sopana. In front of the sopana is the main mandapa.

Around the main mandapa and antara-mandala is the second prakara (antahara). This forms a broad verandah with doorways on all four sides. The antahara leads out into an enclosure containing the main bali-pitha.

The next enclosure is called madhya­hara. Beyond this and just outside the main bali-pitha is the flagstaff (dhvaja-stambha).

The fourth enclosure is called bhayahara. The fifth prakara (enclosure) is the maryada (limit), or last wall.

Andhra Pradesh Temples
In Andhra Pradesh the main deity is generally found in the center of the temple. The accessory buildings are usually inside a rectangular wall with high gopurams (towers) that can be seen from a distance. The eastern entrance is typically the main entrance and the deity usually faces east.

The tower over the main deity is called a vimana, and it is generally covered with sculptures from top to bottom.

The deity room is called the garbha-griha, which is in a circular or square building surrounded by a pradakshina-patha (path) on which devotees can circumambulate the deities. In front of this area is the ardha-mandapa, which may be square or rectangular. The maha-mandapa is in front of the ardha-mandapa. It consists of a building held up with pillars, with an entrance, and space on three sides. There may be other mandapas, such as the nrittya mandapa and kalyana-mandapa.

Usually on either side of the main entrance of the ardha-mandapa are two dwarapalakas (carvings of temple guards). In front of the sanctum is located either Garuda (in a Vishnu temple) or Nandi (in a Siva temple).

In most temples there are usually two sets of deities: One is permanent and is called the Mulabera; the other is taken on processions and is called the Utsavabera. In some temples there are different deities for abhishek (bathing) and utsava (festivals).

Kerala Temple Design
Most temples in Kerala face east, but some face west and a few south. The central shrine or altar is called the srikoil, and it may be square, oblong, or circular. It may be one or two storeys high. Within it is the garbha-griha, the altar upon which the deity is installed. In front of the central shrine is a namaskara-mandapa, or hall from which the devotees view the Lord and offer obeisances. Surrounding this is a corridor or pillared hall called either the nalambalam or chuttambalam, the outer portico of which is called the belikkalpura, which contains the belikkal or platform for food offerings. In front of the belikkal is the dwajasthamba (flag-staff). Around the nalambalam could be the vilakkumatam, rows of lamps lit during festivals.

Outside this structure is a paved processional path. Normally the temple well is situated in the northeast corner of this area. The temple kitchen, madappalli, is usually in the nalam­balam. There are often smaller shrines in the temple dedicated to the goddess of the temple and other deities.

Orissan-style Temples
The Orissan temple consists of two compartments. The deul corresponds to the vimana, or towered sanctum. It is a cubical inner compartment where the main deity is located, with a tower over it.

In some temples there is a pradak­shina-patha or bhrama (circumambulatory path), which goes around the sanctum sanctorum (altar) so the devotees can circumambulate the deity.

In front of the sanctum is the mukha-mandapa or mukhashala. It is used as a passage and sometimes to keep food offerings on special occasions.

After this is the antarala, which connects the sanctum and mukha-mandapa to the mandapa, or pavilion hall. The antarala, which is usually square and has a pyramidal roof, is also called the jagmohana (world-delighter). In many cases the antarala is the same as the mukha-mandapa. Sometimes one or two pavilions are added in front of the antarala, such as the bhog-mandir.

A mandapa (nritta-mandapa or navaranga) is a large hall used for spiritual classes, singing, dancing, or chanting.

In front of these is the dhvaja-stambha (flagpost). The lanchana (insignia), which is made of brass or copper, is different depending on the deity in the temple. This is usually the deity’s carrier.

The bali-pitha (pedestal of sacrificial offerings), which is usually imprinted with the deity’s footprint or a lotus, is near the dhvaja-stamba.

The entire temple is surrounded by a high wall (prakara), which usually has a main gate and three subsidiary gates opening in the four directions. Sometimes there is a gopuram (high tower) over the gate.

Inside the prakara there will usually be minor temples that contain deities related to the main deity. In a Vishnu temple, such deities may include Sita, Lakshmi, Hanuman, or Garuda. In a Siva temple, these deities may include Parvati, Ganesh, or Subrahmanya.

Within the temple’s wall there may also be a kitchen, yajnashala (sacrificial arena), a well or tank (puskarini), flower gardens, a processional cart, and other buildings for worship or management of the temple.

North India Temples
The North Indian temple style is called nagara. The North India temple towers tend to be curved. The superstructure (tower) of a nagara temple is square from the base to the pinnacle (stupi).
The parts of the temple are the garbha-griha, prakara, upa-tirtha, khanda, main tirtha, kshetra, mandala and/ or desha. The inner sanctum (altar) is called deul.

Temple Priests
The worship of deities in a temple is performed by priests (archaka) and their assistants (paricharaka). These priests must be Brahmins to enter the altar room (inner sanctum) and to worship or touch the deity.

Most of the priests are born in Brahmin families, but some attained Brahminical status through initiation. In many places, attaining brahminical status through initiation is not accepted as authentic; there are those who believe that the status can be achieved only by birth in a Brahmin family.

Only the temple priest can enter the inner sanctum. None of the administrative staff or donors can enter, if they are not Brahmins. Even among the temple priests, not all of them are permitted entrance. Only the head priest and a few assistants can actually touch the deity.
Only a priest can clean the altar, and only qualified Brahmin priests can cook for the deity.

Temple Worship
Temple worship usually consists of bathing the deity in the morning, dressing, offering foodstuffs, aratik, taking the deity on processions, and holding festivals. The worship in the temple is called puja (pooja), and the priests who perform such worship are thus called pujaris.

In Sri Vaishnava Vishnu temples, pujaris follow the mode of worship established by Ramanujacharya called pancharatra, which was established according to such texts as the Padma Samhita, Paramesvara Samhita, Sri Prasna, and Jayakhya Samhita. The more ancient Vaikhanasa mode of worship is also used in some South Indian temples.

The fifteen most common forms of worship are: 1) offering a seat (asana) for the moveable deity (which represents the main deity); 2) welcoming (svagata); 3) offering water to wash the feet (padya); 4) water offering (arghya); 5) sipping of water (acamana); 6) bathing the deity (snana); 7) presenting garments and ornaments (vasana-bhushane); 8) offering sandal paste; 9) offering flowers; 10) offering incense (dhupa); 11) offering lamps (dipa); 12) offering food (naivedya); 13) offering water to rinse the mouth (punar achamaniya); 14) reciting prayers to the Lord; and 15) offering prostrated obeisances (namaskriya).

Other forms of worship are cleaning the altar, offering a mirror, offering aratik or various items to the Lord, offering instrumental music, reciting Vedic hymns, and offering the Lord food several times a day.

Worship of the Lord begins early in the morning (usually between 4 or 5 am) and continues throughout the day (usually until 9 or 10 pm).

The water that is distributed in the temple is usually the water that is used to bathe the deity in the morning. Bathing the deity is done every morning in an elaborate ritual. Various items such as milk, yogurt, ghee, sugar, honey (five items known as panchamrita), and water may be used to bathe the deity. Prayers are also recited during the bathing.

After the bathing, the deity is decorated with fresh clothes and ornaments, which may include valuable jewelry. Food is then offered to the Lord, and an aratik presentation of different items is performed.

Besides the daily worship, festivals are celebrated. There may be an annual Rathotsava festival in which the processional deity is brought out of the temple and pulled on a cart around the streets. Many festivals are on fixed dates and cannot be missed. In South India, the major festival of the year is usually called Brahmotsava.

Also, yajnas (fire sacrifices) are performed in temples during festivals, initiations, marriages and other special events. A special yantra is drawn on the altar to represent the deity being worshiped. During a yajna, priests chant Vedic hymns.

Main Deity’s Consort
Usually next to the shrine (altar) of the main deity is a shrine for the deity’s consort. In a Krishna temple, this could be Radharani or Rukmini; in a Vishnu temple, Lakshmi; in a Siva temple, Parvati. In Krishna temples, Radha could also stand next to Krishna; on the main altar of a Vishnu temple, Lakshmi could be at the Lord’s feet or standing next to him.

Sometimes, as in Tirumala (Tirupati), the deity’s consort could be in established in another temple some distance away. The consort of Sri Venkateswara, Sri Padmavathi, is in the town of Tiruchanur, 23 km from the main temple in Tirumala. Also, the temple dedicated to Rukmini, the wife of Sri Krishna, is located just outside the town of Dwarka, a few kilometers away from the temple dedicated to Krishna in Dwarka.

Varnasrama Dharma (The Caste System)
According to the Vedas, the system of varnasrama-dharma has been existing since time immemorial. There are four varnas (social orders): Brahmins, or teachers and spiritual advisors; ksatriyas, or administrators and warriors; vaisyas, or farmers and businessmen; and sudras, or laborers and craftsmen. These varnas are neither political nor social factions; they are natural categories of propensity found in every human civilization.

The present system generally practiced in India is corrupt. People claim their caste simply by birthright and do not consider nature or qualification. At present, there is virtually no pure system of varnasrama-dharma to be found in the world.

There are also four spiritual orders: brahmacharya (celibate student), grihastha (married), vanaprastha (retired), and sannyasa (renounced).

Brahmacharya is practiced from birth to approximately age twenty-five by men. The brahmacari is trained to control his senses through austerity and service to the guru. School begins at age five, and a boy is expected to leave home to live with his teacher until the completion of his education. The brahmacari’s main duty is to study and to perform menial service around the ashram. He is also taught the scriptures along with arts and sciences.

Grihastha, or the householder ashram, refers to marriage. During marriage, people are permitted to engage in some sense pleasure, but only in a regulated way. The goal of grihastha life, like brahmacharya, is spiritually purification. Upon finishing his education, a student returns home and accepts a wife. The wife is known as ardhangini, the man’s second half. Without a wife’s participation, religious activities cannot be performed. Grihasthas are supposed to earn a living and to support the other orders of life. A grihastha is also expected to be hospitable and welcoming when guests arrive at his home.

Vanaprastha comes after grihastha. After living through a marriage, one is supposed to renounce family life to engage full time in spiritual life. The first stage of vanaprastha life is that husband and wife discontinue sexual relations but do not separate. Ideally, the couple travel together to places of pilgrimage such as Puri, Haridwar, Rishikesh, and Vrindavan.

Sannyasa is the fourth and last order of life, the renounced order when all family connections are broken to become fully dedicated to the cultivation of spiritual life. Generally, a sannyasi travels to preach and engages in meditation and devotional service. He lives on what is given in charity and on fruits and leaves in the forest. Intimate relationships with women are forbidden—he is even forbidden to talk with a woman in a secluded place. Possession of wealth for sense gratification is also strictly forbidden.

Ayurveda
Ayurveda is one of the Upavedas (sub-Vedas) of the Atharva Veda. It is said that the Ayurveda was written by Lord Brahma long before the creation. It contains about 5,000 verses.

According to Ayurveda there are three main natures in the body: vata (air), pitta (fire), and kapha (earth). In the correct balance, the three maintain the body’s physiological condition and one remains healthy. People are usually dominated by one of these three natures, although everyone is a mixture of all three. Ayurveda takes into consideration that each person has a different bodily nature and should be treated differently, even if similar diseases are present.

Vata controls bodily movement and the muscles. Persons who are predominately vata are restless, quick thinkers (and quick forgetters), and are prone to high blood pressure. They are usually thin.

Pitta controls digestion, heat, and metabolism. Pitta people are intense, easily angered, and have a good intellect. They are usually of normal weight and muscular.

Kapha controls body structure and stability. Persons who are predominately kapha tend to be overweight, slow to learn, but have good memories, and are basically even-tempered.

According to Ayurvedic medicine, by controlling the diet and taking herbal medicines, most diseases can be cured or avoided. Massage, yoga exercises, and meditation also help to maintain health. Ayurveda identifies the imbalances in the body and aims not only to cure symptoms but to address the cause of disease. Ayurvedic medicine is much more effective than any other kind of medical treatment for digestive diseases and the other typical Indian diseases. Also, there are almost no side effects.

108 Divya Desams & Alwars
The Alwars were twelve Vaishnava saints (devotees of Lord Vishnu) in Tamil Nadu. There are 108 important temples glorified by hymns composed by the Alwars. If an Alwar praised a temple or Deity of Vishnu, whether in a single verse or even part of a verse, then that temple and Deity were regarded in a class apart from the rest. All these temples are considered special. Different Alwars have visited these temples and sung the glories of the presiding Deities. Alagia Manavala Dasa (also known as Divya Kavi Pillai), who was a devotee of Lord Vishnu and a Tamil poet, has compiled a list of 108 Divya Desams in his 108 Tirupati – Anthaadi. This list is still accepted as authoritative.

The Divya Desam temples can be grouped broadly into six geographical locations: Thondai Nadu, which is in the Chennai and Chengalput area; Chola Nadu (Chozha Naattu); Nadu Naattu; Pandya Nadu; Vada Nadu; and Paraloka. Many times it is possible to visit several Divya Desam temples in one day. In the area of Kanchipuram there are fourteen different Divya Desam temples, which can be visited within one or two days.

The Twelve Alwars are Kulasekhara Alwar, Pey Alwar, Tirumalisai Alwar, Thirumangai Alwar, Tondaradippadi Alwar, Bhutatt Alwar, Poygai Alwar, Nammalwar, Periy Alwar, Andal, Tiruppan Alwar, and Madhurakavi. Four of the Alwars were born within 80km of Kanchipuram.

Vipassana Meditation
Vipassana is a nonsectarian form of meditation. During Vipassana courses one follows the basic precepts of Buddhism: abstaining from killing, sex, intoxication, stealing and lying. Usually courses last for ten day. One is not allowed to speak to fellow students, but a student can speak to a teacher when necessary.

There are several meditation session during the day.The first step of the process is sila (morality). The next is anapana, which is a form of meditation where one focuses on the breath. During the first days of the course one concentrates on the air entering and leaving the nostrils. The third step is vipassana, where one purifies the mind and focuses on the one’s own nature. The process of Vipassana was made famous by SN Goenka, who often stays at the main Vipassana center in Igatpuri, Maharashtra. Courses are often full, so they should be booked in advance, especially the one in Dharamsala.Vipasana Centres 

The Vipasana Centre web site is (http://www.dhamma.org). You usually have to reserve Vipasana courses in advance, and this can often be done by filling out the form on the internet. 

Some Vipassana Center are: India Vipassana International Academy (02533 4076; fax 02533 4176), Dhamma Giri, PO Box 6, Igatpura 422 403, Dist Nasik, Maharashtra; Nepal Vipassana Centre (01 290-655), Budhanikantha, Kathmandu; Himachal Vipassana Kendra (01892 21309; fax 01892 21578), Above Elysium House, McLeod Ganj, Dharamsala, Himachal Pradesh; Bodh Gaya International Meditation Dhamma (0631 400-437), Near Magadh University, Bodh Gaya, Bihar; Vipasana Centre Dhamma (0141 49520), PO Box 208, Jaipur 302 001, Rajasthan; Dehra Dun Vipassana Centre (0135 654-189; 0135 655-580, c/o Mr TS Bhanda, 16 Tagore Villa, Chakrata Rd, Dehra Dun, UP.

Astrologers
There are a wide range of astrologers in India. Some astrologers are:

KN Roa (221-9030), F291 Saraswati Kunj, Patparganj, New Delhi 110 092.

PM Padi (Home 894-1271; Off: 648-6555) Flat 1, Unit 2, Patel Colony, Bharucha Rd, Dehisar, Mumbai 400 068.

Subhanjaya Dasa can be contacted at the Bangalore ISKCON temple.

Mr Roy, in the Swarupa Ganj are, across the Jalangi River where Bhaktivinoda Thakur’s house is located. You ask him questions and he answers them in a mystical way. Rickshaw-wala in Swarupa Ganj usually know where he lives.

Raghunatha Yogi (Radha Mohan Das) (office: 0565 404 209; home: 403-243), Govardhana, does astrology, palm reading, and uses a mystical system. People have told me that he has answer their questions by telling them the person’s name that they were asking about before they told him the name. Also he seems to be able to read minds. He is a devotee of Krishna. He does personal consultation on Monday, Wednesdays and Fridays and special consultation, which are more expensive, on Thursdays.

Ojaa, 93 Daraganj, charges $300 to see him.
Prahlad Shastri, Brighu Jyotish office (323-315), 19/1 Khejere Ka Rasta, Bheroon Ji Ka

Chauraha, Jaipur, is a well known Bhrigu reader.

Copyright ©2001 John Howley and Spiritual Guides