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Bhagavadgita Pages in English, Chapters 1 to 18

Veeraswmy Krishnaraj

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Tilakam

Tilakam (திலகம்) A mark on the forehead made with colored earths, sandalwood or unguents whether as an ornament or a sectarian distinction; Clerodendrum phlomoides (Vaathamatakki--வாதமடக்கி a plant- in Tamil; dagdharuha); a freckle compared to a sesamum seed; a kind of skin eruption. Monier Williams Dictionary. It is applied over Ajna Chakra (Bhrumadya = the spot between the eyebrows. Bhru = brow, which is cognate with and derived from Sanskrit Bhru. Ajna Chakra is the sixth Kundalini Chakra on the forehead area, attaining which evokes spiritual knowledge.

Ash from the dead bodies was worn in primitive times to remind us about the impermanence of life on earth and the reality and certainty of death. Ash as a symbol of nothingness brings home the point that all objects that give a feeling of I and Mine in the world eventually come to an end and greed and possessiveness have no place in the world. Ash is the remains of the body and what remains after the body is the immortal soul. To be attached to the impermanent body and not the eternal soul is the paradox of daily mundane living.  Soul is burdened with impurities (Malam = மலம்), though the liberated soul is pure. Ash is pure and has undergone test by fire; thus, all impurities should be rendered into ash. All matter (Panchabhutas = Five Great Elements) are perishable revealing the underlying eternal Parmatman (Supreme Soul). Siva smearing Himself with Ash is the reminder of impermanence of the five elements and the underlying eternality of Brahman, (who is the hypostasis of all that exists).

 

It is interesting to note how a westerner describes the forehead marks of Siva and Vishnu worshippers. Here is  the observation of Monier Monier-Williams (12 November 1819 – 11 April 1899)  on the forehead marks. His observation and the humor. Posted October 10, 2014

400 Daily Religious Ceremonies. 400 (436 OF 644)

After bathing comes the ceremony of Bhasma-dhāraṇa, or application of ashes. This is done by rubbing ashes taken from the sacred domestic hearth on the head and other parts of the body, with the repetition of a prayer to Śiva  (from the Taittirīya Āraṇyaka X. 43):— 'I offer homage to Śiva  (Sadyo-Jāta). May he preserve me in every birth. Homage to the source of all birth.'

The Srivaishnava Urdhva Pundra = நாமம்,  the three vertical marks   Three horizontal white ash stripes (விபூதி, திரிபுண்டரம் =  Vibhuti, Tripundaram) -Krishnaraj)   At this time, also, every pious Hindu marks his forehead with the sacred mark (called puṇḍra or tilaka) of his own peculiar faith or religious views. When a man is a Śiva-worshipper, he does this with ashes, in which case it is merely a part of the Bhasma-dhāraṇa rite just described1. Sometimes a curved perpendicular mark, sometimes a circular one, sometimes three horizontal lines (tri-puṇḍra) are made with white earth or pigment2. Of these markings the upright (Ūrdhva, p. 67) denotes the impress of the god Vishnu's feet3, and the three horizontal the three functions of Śiva (p. 80).

I once said to a Brahman who seemed proud of his curved perpendicular mark:' What's the difference between you and your friend there with his three horizontal marks ? ' ' Oh,' he replied, ' we are as different in opinions as the horizon from the zenith. He does his religion horizontally, I do mine perpendicularly. But we are very good friends notwithstanding.'

The next act is Śikhā-bandhana, or the tying up of the locks on the crown of the head (p. 374), lest any hair, thought to convey impurity, should fall on the ground or in the water.

1I am told that on Ash-Wednesday in the Roman Catholic Church members of the congregation go up to the altar and are marked with the sign of the cross. This, I believe, is sometimes done with the ashes of palms such as are used on Palm-Sunday. I am told, too, that the priest as he marks each person says : 'Dust thou art, and unto dust thou shalt return.'

2The worshippers of Vishnu generally use Gopīćandana, a kind of white earth brought from Dvārikā.

"3It usually consists of two upright lines joined by a curve at the bottom. The Rāmānuja Vaishṇavas, as we have seen, dispute over the form of this mark (see p. 126).

The Stars (dots) and Stripes, and colors 

The forehead mark is white, red, yellow or black most of the time.  Three horizontal white ash stripes (விபூதி, திரிபுண்டரம் =  Vibhuti, Tripundaram) on the forehead along with the red dot below the stripes (see picture) are the mark of Saivites; three vertical stripes (Namam) the sign of Vaishnavites; black Pottu/Bindi (● dot) the sign of the black moon and the premarital virgins with sexual purity. Red Pottu (Kum-Kum) is the sign of married woman. Red mark is worn by men also, worshipping Mother Goddess (Sakti; Saktas). The red Pottu or mark also indicates the third eye of wisdom, worn just below the center of the forehead.

I suggest that American high school girls and others who have taken a vow of chastity until marriage wear a black dot (= ● =  Bindi = பொட்டு) on their foreheads to stave off testosterone-charged, acne-faced, gangly, ungainly, loose-tongued, teenage ducks with bluff and bluster. That black Bindi (dot) gives the wearer a perimeter of sacrosanct ambiance around her. It is a public declaration that the boys dare not approach chaste though nubile girls with dots on their foreheads. It also serves as a beauty mark. There are also many decorative stick-on Bindis as depicted above.

White stripes indicate Sita Bindu of Siva. Sita = white. Bindu = dot...Red dot indicates Sona Bindu of Sakti. (sona = red). White stripes and red dot indicate Siva-Sakti. Bindu is a dot, singularity from which the universe proceeds and into which the universe and beings subside. (Yes, it is the Singularity in the Black Hole.) It appears that ancient Hindus had an idea of the recently-conceived idea, Singularity. Bindi, the forehead mark is derived from Bindu. Descending Viloma and ascending Anuloma meet at the middle of forehead, the site of the Mark and Ajna Chakra, where the Sadhaka obtains spiritual Knowledge and visions of Siva. When human consciousness ascends in Anuloma fashion to Ajna Chakra (forehead), Higher Saktis pick up the soul and take it to the higher Consciousness.  For definitions of anuloma and viloma go to  BINDU.

Significance of Rituals and marks: Karpura Arati (கற்பூர தீபாராதனை = Waving of lighted camphor before a deity) is symbolic of the burning of the mind by the light of illumination.  Vibhuti (விபூதி = sacred ashes) is Siva (absolute Being) and Kum-kum (குங்குமம் vermilion powder) is Sakti (Power, consciousness). In another point of view, Siva is Consciousness and Sakti is Prakriti (Matter).

Vibhuti is of two kinds: Para Vibhuti and Apara Vibhuti. The sacred ashes are of the latter class. The Para is what remains after all the dross has been burnt away by the Fire of Realization. It is Absolute Being.   --Talks by Ramana Maharishi, page 89.

Votary belonging to Mādvachārya sect wears sandal paste midline vertical line on forehead instead of red line. Guruvayurappan (Lord Krishna in Guruvayur in Kerala) is seen with the U mark on his forehead, made of sandalwood paste and saffron. Preparatory rites involve using of sandalwood paste and its distribution to the votaries as Prasadam at the end of ceremony. Sandalwood paste is used on various parts of the body for Sandhyavandanam and post-Upanayanam worship. Vadakalais wear U Namam; Tenkalais wear Y Namam.  Link --> vadakalai_tenkalai. Namam = The Vaiṣṇava sectarian mark, worn on the person in 12 places, reciting the 12 names of Viṣṇu.

            Sacred Ash is of  three types: Karpam, Anukarpam, and  Upakarpam. Karpam is the ash made from cow-dung caught by hand as it drops [Really, you don't say.]  and prepared according to Agamic rites. Anukarpam is the ash made from the cow-dung picked up from the pasture lands [You mean picking it up with your bare hands without gloves, Ugh, Ugh.]. Upakarpam is the ash prepared from the ashes left behind after forest fires and the ashes in the brick kiln.

         These marks teach the devotee of all sects that he should remove the triads from his system. They also indicate the opening of the third eye of wisdom in Bhrumadhya (spot between the eyebrows. भ्रू = Bhrū = Brow;  Madhya = mid point. Sanskrit Bhrū is cognate with brow.

The Triads

Generally Prarabdha Karmic fruit comes in three flavors: Adhidaivika, Adiyatmika and Adhibautika (Theogenous, endogenous and exogenous).

Adhidaivika (Theogenous Misery) Karmic fruit originates from God and determines the heredity, ancestry, and environment of the eater of the fruit. The birth may be of high, average or low status with its fruits; the souls after departure may enter heaven or hell for pleasure or pain. Vedas pronounce the word of God. The violator goes to hell and suffers; the complier goes to heaven and enjoys bliss. The Lord dispenses fruits according to the merit or demerit of one's karma; that is the will of God. Suffering in hell abolishes sins. Another source tells that Theogenous misery happens at conception and embryonic stage, at birth, and at death.

Adhiatmika Karma (Endogenous Misery) brings fruits from one's own body by way of disease, suffering, misery, old age and others. Another source tells that the miseries come from self, other people, animals....

Theogenous and Endogenous Miseries are both mental and physical.

Mental Miseries are அழுக்காறு, அவா, வெகுளி, கவலை (Envy, Desire, Anger, and Anxiety).

Physical Miseries are பிணி, காயம் (Disease, Injury).

Adhibhautica Karma (Exogenous Misery) means that the miseries proceed from the five Great Elements: Rain, Wind, Earthquake, Tsunami and Volcano....

The souls after death go to the world of Vishnu, Brahma, or Indra,  live among gods and enjoy bliss, eating fruits of good deeds in Svarga. Svarga is an inferior heaven of Indra, which does not offer permanent liberation. Once this pleasant sojourn in heaven comes to an end, it is time to eat the bitter fruits of evil deeds; the Vaishnava heaven (Vaikuntam, Paramapadam), once reached, is the permanent place for the liberated soul living with Krishna, Sri, Bhu, Nila and Nityasuris.  The unliberated soul after death is taken to Yama, the god of death, who dispenses appropriate fruits for the sins. The suffering involves incineration, dipping in hot oils and other unspeakable hellish experiences. Once the fruits are eaten in heaven and hell, the soul returns to earth to expiate the remaining karma.  BG02: verse 2.44 commentary. The Saivites attain permanent liberation and place in Kailash, once the impurities are removed, the soul undergoes malaparipakam and Odukkam (மலபரிபாகம், ஓடுக்கம்)  and attain liberation. Such souls are known to have attained Jivan Mukti (சீவன்முத்தி liberation from the trammels of worldly existence even during life.), meaning that they are liberated while alive in a body on earth.  It is like Early Admission into IVY league colleges, even while the student in question has not yet finished his school. The Srivaishnavites believe in Videha Mukti (incorporeal liberation = Emancipation of the soul after death, விதேகமுத்தி). They reach Vaishnava heaven only after death.

The forehead is an important locus in the body by which a person distinguishes himself by his Jnanam (spiritual wisdom). That glabellar locus (Bhrumadhya) is the 6^th locus in Adhara Yogam of Kundalini, Ajna Chakra, by which a man transcends and rises from the secular to the spiritual sphere.  As the person acquires external and internal purity there is no more any need for demonstrative signs on his body like ash stripes. The person who demonstrates flagrantly the sectarian marks on his face and body is obviously an aspiring man of the world and has not ascended to and transcended Ajna Chakra.

External purity and the advent of internal purity are in place. Siva has taken an abode in his heart, a sign of internal purity. Such a devotee becomes the temple of God and becomes the man of the universe, treating all equally. According to Vaishnavites Vishnu is all-pervasive and thus pervades all beings and matter.

Fire is the purifier. Both Vaisnavites and Saivites claim that their Isvara (Narayana or Siva) is the Vaisvanara, the fire-god. Krishna (Narayana) claims to be Vaisvanara. Agni (cognate with Latin  ignis and its derivative ignition) means the One who leads us forward. Of all Devatas, Agni (Fire god) is the visible one who appears before you at the strike of a match or churning of the sticks in olden days. He is a Leader, thus takes us forward and upward and showers us with benefits (rewards). He is Prohitan (Pro = forward or upward; Hitam = benefit) and a good advisor. Contrary or ill advice earns demerits to the advisor and that is why Agni always gives good advice. He has a soft heart for those who adore him in words and hymns of praise and always extends privileges and help. When you worship Agni, Vaishnavites say you worship only Vishnu, because Vishnu is the Antaryami (Inner Controller  and Suksma Vasudeva = Vishnu in subtle form) of Agni.  When you call Agni, you are calling Vishnu. Oblation to Agni is oblation to Vishnu. The boons from Agni are boons from Vishnu. 

The view from the West: Adapted from Harper's Dictionary of Hinduism

The West is of the opinion that Agni was an Indo-Aryan Elemental god along with other elemental gods of the Wind, Earth, Air, and Ether.  Agni (Fire-god) always rises and so has the unique ability to carry oblations to the gods. One can see the flames rise, and smell of the burnt offerings rise in the form of smoke. Before the days of matchsticks, the Indo-Aryan used fire-sticks ( friction sticks = அரணி = अरणि  = araṇi) to produce the spark. Indo-Aryan described Agni as butter-faced and butter-backed with flaming hair [he thrives on butter], thousand eyes, and golden teeth. Agni had many roles in the Indo-Aryan culture. He is immanent in every god because gods cannot live without the oblations he brings to them. Since Agni is the carrier of oblations from earth, he had the opportunity to come into contact with Rishis and gods. When they were meditating, not looking and not on the alert or not paying attention , I am sorry to say Agni ravished their wives. Talk about flame, sparks, heat and mojo in the bedroom. There is no home without heat; there is no living person without heat. The living you just simply cannot avoid the Fire-god. Since Agni is a serial Ravisher, he accumulated a mother lode of carnal sin. In Tiruvannamalai Tamil Nadu, Siva is the presiding deity of the Arunachalesvarar Temple. On the southeastern face of the mountain there, a spring Brahmatirtha appeared; by bathing in it, the fire-god expunged his sins of adultery with married woman. Agni got away easy.

(Here is an explanation. A living body is warm. A woman is said to radiate more heat from genitals than from the rest of the body. According to Hindu Sacred Lore, Woman is fire; her vagina is the fuel; the vulva is the flame; the orgasm is the sparks. - Chandogya Upanishad V.8.1-2)  That is why people say, "He or she has burning passion, a burning desire...")

In this depiction, Ram-riding Agni has two faces, black eyes, black hair, many hands, three legs, seven tongues: one benign and and the other destructive. He is known to ride, rams, goats, parrots and horses.

  He is the priest of the gods and god of the priests. He is the visible god in every home, where no cooking can happen without him. Yes, Agni includes microwave ovens that generate heat and cook food without flame.  Without him there is no light; he drives away the demon of darkness. Every time one strikes (churns) the Fire-sticks (or strikes a match), he is born; thus he is born in every home, always staying young. He is full of fire, zeal, strength and youth. That is why women consider him the giver of life and children. Where there is heat, there is life; thus he is immortal and bestows immortality to his votaries.  Red horses draw his chariot leaving a black trail. He obligingly clears thick forests creating open space for people to live and prepares the ground for new growth of flora. Sometimes he takes refuge and hides in water, meaning that the dark moisture-laden nimbus clouds generate lightning (and thunder) and rain. Puranas give him an anthropomorphic form. He is born of Brahma. He emerged from the mouth of Virat-Purusa. On face of the earth, he has earthly parents. He takes birth as a ritual fire from Vasubharya (the daughter of light) and Dharma. He marries Svāhā and fathers three sons: Pāvaka, Pāvamāna, and Suci, who give rise to a progeny of  forty-nine children associated with 49 fires.  Harivamsa euologizes Agni: his chariot has 7 winds for the wheels and smoke as its banner; he has a companion goat; he has four hands and carries a fiery javelin; his head gear is a swirl of smoke; he is dressed in black and is one of the 8 regents of space. Agni also lives deep in the earth as subterranean fire (VadabhAgni) and emerges from there as VadabAmukha (Asvodaraja = Mare's Mouth) and incinerate the world.  In his individual form, he is the funeral pyre.  He has 9 forms: Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahandevah, Isana and Kumara.  As a wise god his names are Kavi, Jatavedas, Pracetas; as the Lord he is Dhatr, Katr, Bhutadi, Suresa; as the child of water Apāmgarbha; as a maker of gold Hiranyakrt; Hiranyaretas, Vasuretas; as universal, Vaisvanara and pancajanya; as springing from the fire-stick, samigarbha, Aranisuta.  In water he exists in complete balance. Ritually, Fire and water burn and wash away the sins.

Story of three fires of Indo-Aryans:

Urvasi (उर्वशी = Fervent desire; Apsaras, dancer in Indra's heaven came down to earth; mistress of Gandharva; a perennial youth; the one who conquers the heart; a drop-dead beauty in the heavens came down to earth and married prurient Pururavas on the condition that she would eat only one drop of butter once a day (low-maintenance spouse or low self maintenance), she would keep her pet rams always by her bedside, and that Pururavas would not appear naked to her except in bed. Pruravas was a machismo muscle man with a ton of Mojo (actually a celestial on earth). He, the frequent flyer to Indra's heaven, took his chariot to heavens and drove it at a breakneck speed that scattered the clouds and fluttered the heart of Urvasi who thus bowled over called out Pruravas to save her from a demon. Their eyes met and sparks began to fly. Her body grazed his and his body warmth was titillating; their breaths came together bathing each other's face. She never felt in heaven such warmth as in a human body.

They had to part hoping they would meet again. Each one dwelled in the mind and soul of the other. One day Urvasi was dancing in the court of Indra playing the role of Lakshmi before Vishnu, a galaxy of gods and a crush of Celestials. During her song and dance performance in a reverie, instead of eulogizing the name of 'Vishnu' she uttered the name of Pruravas, a fallen and degraded Celestial and mere earthling at that time. Sage Bharata sagged in his seat hearing this sacrilege and later managed to get up and stood on his seat with his mouth agape. Mitra and Varuna, the frequent ejaculators,  were always on-the-brink hyperexcitable celestials; the sight of Urvasi was so overwhelming they simply could not contain themselves, lost control of their retentive faculty and emitted their celestial seeds. They were so embarrassed by this spontaneous paroxysmal effluence, whose blame was assigned to Urvasi,  they excommunicated her, for no fault of hers, from heavens. They reasoned, "We can't be emitting like this in heaven in unison at the sight of Urvasi in the presence of gods and goddesses. We have to safeguard our retentive faculty and reputation. We have no other recourse than to excommunicate her to earth."

That set in motion her descent to earth as consequence of the curse of Sage Bharata, and effluent embarrassment of Mitra and Varuna. They stipulated that she would have a son by Pruravas and abandon them both and return to heaven.

They (Urvasi and Pruravas) lived happily on earth for 61,000 years with the rams in the bedroom. I bet some would want just one night with Urvasi. They played in the groves, rested by the lake full of lotus flowers.... (Excerpt from song:  O strutting peacock,  beautiful damsel, O heavenly nymph, you have large soft eyes, you have gentle air about you. O my fair bride, your charming gaze, your lovely face, your cascading and sometimes flying tresses in the breeze. My Urvasi, your hot breath on a cold night... so said Pruravas.) Urvasi's condition for marrying Pruravas was to have two pet rams in her bedroom, and that he should not appear naked outside of the bed (Talk about prenup). If the conditions were broken, she would leave him.

Vishnu Purana says, "Beholding her (Urvasi) infinitely superior to all other females in grace, elegance, symmetry, delicacy, and beauty, Pururavas was equally fascinated by Urvasi."  (Someone said: You dogs and monkeys, stop salivating.) Confiding in his merits, Pururavas addressed the nymph, and said, "Fair creature, I love you; have compassion on me, and return my affection." Urvasi, half averting her face through modesty, replied, "I will do so, if you will observe the conditions I have to propose." "What are they?" inquired the prince; "declare them." "I have two rams," said the nymph, "which I love as children; they must be kept near my bedside, and never suffered to be carried away: you must also take care never to be seen by me undressed; and clarified butter alone must be my food." To these terms the king readily gave assent. --Vishnu Purana, Translation from Sanskrit by H.H.Wilson.

Life in heaven was dull and boring without Urvasi around. The gods and Gandharvas (Celestial musicians) in the heaven were hellbent bent on getting her back to heaven by hook or crook. Urvasi was awakened one dark night by the cries of her bleating ram. Pruravas also heard the same but would not move out of the bed because he was afraid that he would be discovered stark naked by Urvasi. The thieving and conniving Gandharva came back again and stole the second ram. There was a ruckus in the royal bedchamber (with a celestial nymph by the side) aggravated by the crying rams. The king hoping he would not be found naked in the moonless night, woke up naked to run after the thief with his sword. The Gandharva on account of his service to Indra, the god of thunder and lightning, invoked a brilliant flash of lightning on the king and the chamber so much so Urvasi saw Pruravas naked out of the bed by the lightning with a sword aloft in his hand. Since the Gandharva accomplished his objective, he abandoned the bleating rams, disappeared in the thick of night and went to heaven to report completion of his mission. The naked king came back to his chamber; since the compact was broken, Urvasi took off from the balcony, abandoning Pruravas, whose pathetic hold on the end of her sari slipped; Urvasi ascended to heavens.

 He was wandering naked about the world [Yes, he left the sword behind.] and by happenstance saw Urvasi bathing in a river along with four Apsarasas. By now, the conditions of his physical appearance were officially lifted; he could appear anyway he wanted. Remember he never put on his clothes ever since Urvasi left him. (During my childhood, I have seen many wandering stark-naked Sadhus with flailing pelvic assets in the bazaars.)  Urvasi had not changed one bit from the day he laid his eyes on her. But she looked she might be pregnant; she was carrying his child. He begged her to come back. She obliged him by sharing her bed with him that night but would not go with him. Instead, she allowed him conjugal visits once a year. [How inconsiderate of her. Ordinary man might die waiting.]  She gave him six sons: Áyus, Dhímat, Amávasu, Viśwavasu, Śatáyus, and Śrutáyus. For six years, she was continuously pregnant. Her beauty and body never changed  or sagged one bit through all these pregnancies: her assets defied gravity; her posteriors were firm as ever; her body was sinuous; there were no striae (stretch marks on her abdominal wall, breasts or buttocks); she was sixteen then, sixteen now and sixteen for ever. The first-born son was Ayus (Life). He continued to beg her to return to him. The erstwhile thieving and conniving Gandharvas in heaven came down, gave a pot of fire and asked him to divide it into three fires according to Vedic precepts. You may ask, "what is this all about?" Fire is important in the life of Indo-Aryans. Fire you cook with. There is no sacrifice without fire. Sacrificial fire (Fire god Agni) is the messenger between man and god. Fire carries oblations to god and brings back boons to man from god. Every god has a name, an address and a zip code in heaven. Fire-god knows them all and delivers the human sacrifices to the respective gods without any miss. Like the Fedex or UPS, he picks up the packages from all earthly houses and delivers them to the gods. Since Fire is the messenger between god and man, he is regarded as the visible god in the universe. Fire is necessary for cremation. Fire upon cremation of forefathers takes them to heaven. Fire is latent in a nubile woman and wife waiting to be expressed by and engulf man, upon which  a woman gives birth to Life, Light, Knowledge, son.... Fire is latent in wood used in fire sacrifice. It takes two to tango; likewise it takes two sticks to create fire, heat, light and life; the sticks (Arani = अरणि  = tinder-stick [friction sticks] for producing fire by attrition) are the man and wife. Body heat indicates life; thus, fire and heat are life.  You all know Survivorman Les Stroud with no water, no shelter, no food and a harmonica to lift him from loneliness used friction sticks to create fire.

Candle (fire, light) lit every Friday night and Saturday evening augurs the beginning of weekly Sabbath and marks its end. Candles in Chanukah lit for eight nights marks the retake of their temple from the Greeks and Persians. The light of the candle indicates the living divine being (Fire god in case of Hindus). Commemoration of the dead (forefathers etc.) in the family and holocaust are marked by candles in Judaism.

In Christianity candles, votive and or decorative, serve as the Light of God, and Jesus during Easter, mark festive occasion, shine as decorative accouterment....

Here is a tip from me: It is common in the knowledgeable circles of beaus and babes to invoke Urvasi to grant success in their love affairs. But don't keep bleating rams in the chamber of love or love nest. Take a two ounce bottle of clarified butter. When she asks to go to a fancy expensive restaurant, just rub and roll the bottle, take the dropper and administer one drop of the butter in her mouth. That one drop will quench her fire in the belly and thus you can save a ton of money and with that money you can buy a car, a house, a boat,  or even a yacht.

He (Pruravas, consort of Urvasi) divided the fire into Garhapatya, Daksina, and Square Ahavaniya representing Earth, Atmosphere and Sky and the powers inherent in them. Once he did it, he was reunited with Urvasi. To honor them, the two fire-sticks (aranis) from Asvattha tree (Ficus religiosa) were called Pruravas and Urvasi. When the sticks come together in friction they create heat, fire, light and life. It is mojo all over again, man. The friction sticks are euphemism for Urvasi and Pruruvas, their conjugal union, progeny.... Arani = A+rana = No+Joy. When the two sticks are separated, there is no joy. Thus each one individually is a joyless stick; two sticks together are full of joy; thus, they are two joy sticks; the stationary lower horizontal stick is Urvasi and the churning vertical stick is Pruravas.  Out of this joy (-ous union) comes sparks of fire and Ayus (life, which is the name of their son.).... Pruravas stabilizes Urvasi in his churning encounter denoting the idea that the lower stick should be held steady when the upper stick is churning. The sound that emanates during this churning session is the talk Pruravas and Urvasi have with each other. The talk is all about Urvasi giving him a progeny, particularly a son.

Chandogya Upanishad V.8.1-2 (Translation by Dr. Radhakrishnan--The principal Upanishads page 430) Woman, verily, O Gautama, is the Fire; of this the sexual organ is the fuel, what invites is the smoke, the vulva is the flame, what is done inside is the coals, the pleasure is the sparks. In this fire the gods offer (the libation of) semen; from this arises the foetus. (There it is, the reproductive physiology in a nutshell.)

Round pit and West, the Garhapatya Fire: rites connected with birth, wedding, death, exorcism, prevention of diseases.

Semicircular pit and South, Daksinagni: Fire for the cremation of the dead (flesh-eating fire), monthly offering to ancestors.

Square pit and East, Ahavaniya Fire: Srauta (based on Srutis or revealed Texts) rituals, Nitya and Kamya Karmas.

Pruravas is the Moon (also the Belt of Orion) and Urvasi is Rohini Star (Orange Star Aldebran). The Moon married 27 moon-struck wives (27 Nakshatras of the Zodiac; sidereal cycles of Moon).  Moon stays in one of 27 mansions (the moony or lunar Royal Chamber) each night. Rohini (Urvasi), the 4th mansion is his favorite. Lunar mansion is one of the 27 divisions of the sky.  Nakshatra = Lunar Mansion, Constellation. Moon mission is for the Moon to go through 27 mansions in a month, while the sun goes through 12 signs of Zodiac. Pruravas (Moon) goes to one mansion (love nest) every night and thus to 27 mansions in a month. This polygamous prince Pruravas takes his oft-practiced jaunt whistling, glancing, and smiling piquantly to the 27 chambers, one chamber every night to keep the joy sticks in working order.

"Each Nakshatra represents a division of the ecliptic similar to the zodiac (13°20’ each instead of the 30° for each zodiac sign). The orbit of the moon is 27.3 days, so the Moon takes approximately one day to pass through each Nakshatra."   Ecliptic = the apparent annual path of the sun in the heavens.   13°20’  =  13 Degrees and 20 minutes.   13.3333 X 27.3  = 364 days in a year.

Lunar Asterisms: In Hindu mythology, the lunar mansions are 27 in number. The moon in its orbit stays one day in each star mansion. Each star is a consort of the moon. The 4th mansion (Rohini) is the favorite consort of the moon. The 27 Nakshatras with four Padas each, amount to 108, which is the number of beads in a Japa Mala or rosary.

The fourth wife Rohini refers to the fourth day of the moon when it makes its appearance as a visible crescent (New Moon). The Fourth day of the waxing moon in Greek mythology is when goddess Maia gave birth to Hermes.  Click  KALI for Hermes

("Moon is considered Virgin Mary of the Roman Catholics and nourishing mother of the heavens. She is the queen of the night also called Luna (Diana). Diana is the twin sister of Apollo. She governs chastity as well as fertility."--Hindu Dharma website )

The gods were performing sacrifice in Orion and then Little Orions on Earth and the moon appeared later. It is like the Little Indias in New York City around 28th and Lex (Lexington avenue) and Jackson Heights in Queens, NY.

Nakedness of Pruravas is the moon in the dark of night on New Moon (the first day of moonless dark night). The two lambs or rams tied to the bed of Urvasi during the night are the two Asvins or deities ushering the summer sun. The thieving Gandharvas are the rays of the sun, untie and release the two rams indicating the advancing rays of the sun. The heliacal setting of Rohini (Urvasi) follows.

Gandharvas live in the atmosphere, though you cannot see them. They are the musicians of heavens; their knowledge is called Gandharvaveda (-vidya). He is the guardian of Soma and rain cloud, a rain maker.... His parents are Heaven and Earth. Gandharvas are the rays of the sun which shine our universe. Atharva Veda claims that the Gandharvas are phenomic Chimeras or Hybrids having upper human body with shoulder wings and lower bird-like bodies. They are capable of metamorphosis and appear like handsome effeminate men. They are the purveyors and guardians of Soma which causes hallucination and inebriation according to the west, which is vigorously repudiated by Hindu saints, Sadhus. (Hello Recreational pharmacologic aficionados (RPAs), Soma is available in Indra's heaven locked in a vault whose doors are reinforced with a spinning wheel with razor sharp spokes.) These Gandharvas are great musicians and yet have perspiration with a strong earthy odor. This is because his mother is Earth. Gandha (गन्ध = கந்தம்) means fragrance. When soma is transported to the sacrificial hut, they are always afraid of Soma being stolen from their trucks, which is not different from the hijacking of liquor truck. They invoke and utter Mantras to protect the fully loaded trucks of Soma. "Move forward. O Lord of the world, to all thy stations (the modern equivalent is the liquor stores). Let no opponent find thee; let no robbers find thee; nor the Gandharva, Visvavasu, injure thee (Taitreya Samhita 1.2.9). As you may notice, it appears hijacking of Soma is an inside job because a Ghandarva himself is involved in hijacking or damaging Soma. One way they get rid of the bad Gandharva is by incantation. The transporter wears an amulet to ward off thieves. The inimical Gandharavas, their girl friends or spouses (the Apsarasas) may cause insanity to other good Gandharvas. They (the insanity inducers) are paid off by propitiatory sacrifices; it is like paying off the Somali hijackers of ocean-going ships (Think of the movie Captain Phillips based on true story--October 2013). The Gandharvas like to hang in and around trees as teenagers hang around street corners swilling beer and smoking pot when cops are not looking. This does not mean Gandharvas are bad; that would be stereotyping; there are a few bad apples here and there. Most of them are good and engage actively manipulating the mind of others to generate pure thoughts. In an act of edification, Taitreya Samhita eulogizes them and elevates them by calling them Candramas (moon), Prajapati (the Lord of men) and Vayu (Air-without which we cannot live). To inculcate some fear and respect, a Gandharava is also called Death. A good dose of fear is an ingredient of respect. Remember, he can cause premature death. The west lumps the Gandharvas along with Raksasas, Asuras, Nagas, Yaksas... as the enemies of Indo-Aryan, and sometimes friends. There is internal strife among these adversaries. Gandharvas oppress the Nagas, who are the sons of Kasyapa (who is also the father of gods). King Purukutsa helps them cross the Narmada River to vanquish them by exposing the hideout of the Gandharvas. King Purukutsa is none other than an incarnation of Lord Vishnu. You cross Vishnu, you are in whole lot of trouble. Vishnu is a benign god; you can never get Him angry, but watch out... Why do motorists go wild and crazy during twilight driving? Gandharvas and Apsarasas radiate cheer and charm during day, sing and dance in the groves, mountains.... Come twilight, they are up to mischief. They strike a person with instant insanity.  Come twilight and see the commuting motorists on Turnpikes, Expressways,  Parkways, Highways, Byways, roads and dead-end streets. They drive like mad. They want to get home fast (to pick up canoodling where they left off with Viagra or Cialis on board). They curse. They show fingers, fists...  Why? They became insane in the twilight. Blame it on the Gandharvas and Apsarasas. They can put you over the barrel, then go ahead, revive and get you back to normal. It is misery for us and sports for them. The twilight mad drivers turned lovers with Viagra or Cialis on board make Ayus with their joy sticks. Vyagra is Sanskrit means " engrossed by, entirely occupied with."  Occupied with what? Joy sticks. October, 20, 2013. Once Varuna the god of sky, water, celestial ocean, Law and Order, the Nether world and according to Rg Veda the Lord of heavens and earth had suffered from erectile dysfunction (ED). Since the Gandharvas are the purveyors of herbal medicine, they restored his virility by prescribing and supplying him with ED herbs. (I bet there is a leaf somewhere out there in the world yonder one can chew and then plunge into pelvic-centric sports and pastimes.) If you see a horse, remember that the horse was the son of a Gandharva chieftain in previous life. They look up to Varuna, the presiding deity of horses. The horses draw the sun's chariot whose path is under the aegis of the Gandharvas. The Gandharvas are well known to protect virgins. They love women and protect them wherever they are. Their parents do not get involved in arranging their marriage. They simply fall in love on their own accord and can marry without parental consent; thus Gandharva marriage (Gandarva-vivaha) stands for love marriage. Gandharvi is the female equivalent of Gandharva. The Gandharvis are the ancestors of horses. Manthara, the sister of Bali, was a Gandharvi in previous life.  See, what comes out of a Gandharvi: a horse. Ref.: Sacred texts, Harper's dictionary of Hinduism, Dictionary of Hindu Lore and Legend.

This first son Ayus is Life, the Fire (Agni) who is identified in Rg Veda as Hotar, who is the intermediary between Devas (gods) and men, who brings men and gods together, who carries oblations to gods and boons to men, and who takes forefathers to heaven. Pruravas brings out Agni (Libido) hiding or latent in Urvasi. Since Agni is Fire and son, one cannot go to heaven without a son. The only way to heaven for a man is to have Fire (Ayus, Agni, Hotar) as a son by kindling two sticks together, symbolism for union.  Because of Agni's manifold beneficial functions, three fires are maintained in the house.

Pruravas embraces Urvasi three times a day (of course fully clothed; in the night he is naked in bed, not a stitch in sight on his body.) and thus naturally there should be three fires. The western equivalent mores for a couple would be to kiss, hug and say three times a day, "I love you, Honey." The Gandharvas gave a pot of fire and asked Pruravas to divide it into three fires so he could get Urvasi back.

More on Pruravas and Urvasi from Sacred Texts, Wikipedia and Indo-Aryan Mythology by Narayan Aiyangar

Pruravas is the Belt of Orion; Urvasi is Rohini.

The Constellation of Orion's Belt of three stars is known to Rg Veda as the Antelope in the moon (Mriga = मृग).

The three bright stars of the Belt of Orion are  ζ Ori (Alnitak), ε Ori (Alnilam), and δ Ori (Mintaka).

Alnitak: 800 light years away from earth. 100,000 times more luminous than the Sun.

Alnilam: 1340 light years away from earth.  375,000 times more luminous than the Sun.

Mintaka is 915 light years away from earth. 90,000 times more luminous than the Sun and is a double star: the two orbit each other every 5.73 days

Pruravas  and Urvasi  are not the sun and the dawn.

Pruravas or the Moon is the son of the sun.

Pruravas and Urvasi are the Moon and his favorite consort Rohini ; the two sticks (Aranis) are their vernal (woody) representations coming from Asvattha tree.

The two Aranis (wooden sticks) are necessary to generate fire for the sacrifice.

Urvasi is Rohini (Vak, speech, word or knowledge).       

Urvasi  (Aldebran = Orange Giant Star in Zodiac Constellation 65 light years away) comes down in the winter nights to woo the moon, who is the man of the sky,  and who dies on every New Moon day only to rise again. Pruravas is the regent or Devata of Orion's Belt known as Mrigasiras (Deer head, the Hunter) where Urvasi (Rohini-Aldebran) and  Pruravas-Belt of Orion are proximate to each other.  Two Asterisms Rohini and the Orion's Belt consort. Rohini-Aldebran-Urvasi meets and mates with Pruravas-Orion Belt in the nights of winter and gives birth to summer light, the fire or the Ayus  (Life).

Amāvasya (= Amā = together.  Vas = to dwell) is the night of the new moon when the sun and the moon dwell together, and the first day of the first quarter when the moon is invisible.  On the first day of the New Moon, the moon dies or is invisible, because the moon has descended on the flora  (trees) to exist in them. The New Moon is without rays and therefore naked.  The two lambs (rams) are the Asvins, who preside over dawn.  The lambs are tied down to Urvasi's bed during night.  They are let loose by the Gandharvas, the rays of the sun during day. The most important tree is the Asvattha tree (Sacred Fig Tree) representative of all trees. Moon is the Lord of flora: Vanaspati. Thus the Aranis made of Asvattha wood are a form of Moon.

The moon is born from the sun. (If you are of scientific bent and mind, you would miss the mythology.) That moon being Pruravas was created to defeat the Dasyus (the natives).  The solar light nourishes the moon to make him shine and kill the darkness. The moon in turn nourishes trees and plants. Urvasi goes to the house of Pruravas where they engage in consortium.  It means Rohini comes to her husband's house. She went from Day to Night.  Coming to her husband is coming to the Kurushetra, the sacrificial ground, which is the little Orion.  In the diagram, Orion (Pruravas) is the sacrificial pit. There are are three sacrificial altars; Garhapatya, Daksinagni, and Ahavaniya. This concave square pit is Orion on earth and the dark shadow of Orion in the moon telling that Little Orion as a sacrificial pit is on earth and the moon.

Urvasi loves Pruravas = The dawn rises.

Urvasi sees Pruravas naked = the Dawn is gone. The day is light. (The Dawn merged into daylight.)

Urvasi  finds Pruravas again = the sun is setting; night is coming, time for consortium.

Tretāgni = Three fires

GArhapatya is a family sacrificial fire handed down to the male progeny (Y Chromosome) right down the line and thus links generations of the family. GArhapatya should be kept alive all the time over many generations. If it goes out, it is relit from Ahavaniya with accompanying atonement. GArhapatya is thus the Fire of Lord of the household, is the guest of the house, sanctifies and witnesses every rite. It is the Fire of the Earth. Without this domestic fire, no rites like birth, marriage, death... can be performed.

DaksinAgni is the Southern Fire because offering to Pitrs (South-living dear departed ancestors) are made in this fire. It is the fire that is used to cremate the dead and thus is called Flesh-eating Fire. The West says that this fire drives away evil spirits, who constantly threaten the sacrifice. It is maleficent fire as opposed to beneficent fire of Garhapatya. It is the Fire of the Atmosphere.

Ahavaniya  is the Eastern Fire that is lit first, that should be kept alive perpetually, that is regarded as the womb or seat of God and that by which one ascends to the celestial world. If it extinguishes, it is relit from Garhapatya fire and atonement made immediately. Otherwise the eldest son of the initiator of the sacrifice would die. It is the Womb of the goddess. He who reveres it goes to heaven. It is the Fire of heaven.

Fire has many other names or associations: Anala; Angiras; Agnicyana; Agnidh; Apah; Apam-Napat; Adhararani; Atharvan; Bhrgu I and Bhrgu II; Garuda; Matarisvan; Yupa; Sami; havyavahana; Simha; Daksignagni; Trita Aptya(s).

Anala: Anala is the presiding deity of gold. Anala carries oblations to Indra.

Angiras is a famous Rishi and a fire-priest, who is the first to perform the fire sacrificial ritual.

Agnicyana is preparation of sacrificial fire place. The bricks represent all directions denoting the expansion of the universe in all directions and man's integration with cosmic order. The bricks also represent the year and endless birth, death and rebirth of the soul in a body. The heart of the altar is the Agni's tongue of flame and its leaping tongue denotes the aspiration of man to identify himself with the Cosmic Man, whose dismembered body is the origin and parts of the universe.  Agnicyana is affirmation of  identification of man with creation and destruction of the universe from the Cosmic Purusa.

Agnidh is the kindler or the priest who lights the sacrificial fire, after sprinkling it three times with water to pacify Agni. When the fire is red hot, Agni is invited to drink the Soma from the Agnidh's bowl.

Apah is goddess of waters, who gives boons and attends sacrifices. There are many like her. They are benign beings involved in the cure; purification; removal of sin and bad dreams; and immortality. The West compares Apah to Sumerian Apsu (primeval waters) personified as Nammu who created heaven and earth. Babylonian myth personifies water as Apsu who put salt in the waters of the ocean, personified as Tiamat, his consort.  As you see, Sanskrit Apah and Sumerian Apsu are cognate words.

ApAm-napAt means offspring of waters. Clouds are considered as Aerial Ocean. Lightning in the clouds is the son of Aerial Ocean.

    Panchasuddhi forms part of the worship as prescribed in Agamas.  Chariya and Kriya are the soft deeds of the votaries of Siva. They should be free of  Pancha-ma-Pātakam (five heinous sins of killing, lying, stealing, drinking and abusing one's Guru). The votary should engage in Pancha Suddhi (five-part purification) in worship: Bhuta suddhi, Anma suddhi, Dravya suddhi, Mantra suddhi, and Linga suddhi in Saivism. Tantrics also have five-part purification: Atma suddhi, Stana Suddhi, Mantra suddhi, Dravya Suddhi, and Deva Suddhi.

When a Brahmana performs the daily sacrifice, he bathes and applies the sectarian marks on his body.

Bhuta Suddhi: Daily ceremonial by which the soul is purified from daily sins, part of Anma-Suddhi.

Anma Suddhi: Soul's realization of Divine grace as its mainstay.

Dravya Suddhi: Purification of defiled objects.

Mantra Suddhi: Ceremonial purification by sprinkling water consecrated by mantra.

Linga Suddhi: Realizing the immanence of God in the non-sentient universe, as well as in the sentient.

The following are special to Tantric worship.

Stana Suddhi: Purification of the place of worship (Tantra).

Deva Suddhi: Purification of a 'deity' which consists in placing its image on a seat, bathing it, adorning it with garments, ornaments, and offering incense, light.

Some of the other variations of Suddhi

Sat Suddhi (six types of purity):  Sat = six + Suddhi = purification.
1. Stana suddhi (purity of place): Purity of place of worship.
2. Dravya suddhi (purity of articles): Purity of Sacraments.
3. Atma suddhi (purity of body): Purity of the physical body
4. Citta Suddhi (purity of mind): Purity of mind and thought
5. Mantra suddhi (purity of mantra): Ceremonial purification by sprinkling water consecrated by Mantra.
6. Murti Suddhi (purity of the murti):  is the same as Deva Suddhi.

        Three Strikes, You're Out; earn three stripes and you are in.

If you are convicted of Ego, Ignorance and Bad Karma, You are out and cast into the world of misery of birth and rebirth. With three strikes against you, you are taken for a ride of life and death in the ever-revolving metempsychosis. You could get out of this Ferris Wheel of life and death by reducing Ego, Ignorance and Bad Karma into ash, earning the three stripes, and showing off your rank by applying the ash on the forehead as three stripes, which are a badge of honor. You may even flaunt your good conduct by wearing the badge of three stripes on nine parts of your body: one on forehead, two on upper arms, two on elbows, two on wrists, one on the neck and one on the chest. The neck (throat) is the seat of Visuddha Chakra and the forehead the seat of Ajna Chakra. The stripes indicate the removal of Ego, Spiritual Ignorance and Bad Karma. Ego comes between you and the next person and also between you and God. An aspirant cannot approach God with the feeling of ego, "I" and "mine." There is only one "I" in this Universe and that is the "I" of God. You, He, She, it and That (matter) are parts of God. Removal of spiritual ignorance is the beginning of the descent of Jnanam (spiritual knowledge and wisdom) into your soul--Saktinipatam = சத்திநிபாதம்). The eradication of karma is known as Irruvinaioppu = இருவினையொப்பு, meaning that both good and bad Karmas are brought to naught (equilibrium) individually. If one has ten good karmas and five bad karmas, it does not mean a positive balance of good karmas would preclude his birth into this world. Having a load of Karma means life on earth, whether it is good or bad. Good karmas lead to good fruits and good life and bad Karma gives bad fruits and suffering in this world. Null Karma is the object and that is Iruvinaioppu, which guarantees no birth.

    The Vaishnavites wear a V or U mark on the forehead: Tiruman is Sacred Earth. See the photo for the visual. The mark consists of two white outer vertical stripes on the forehead and the midline yellow or red stripe. The white line ingredient is clay; the yellow or red line ingredient is yellow or red-dyed turmeric or sandalwood paste mixed with saffron. The white lines represent Brahma  (purity) and Vishnu and the red line brilliance, wealth and Lakshmi. Thus the lines represent the inseparable togetherness of Vishnu and Lakshmi (Sriman Narayana).  Many say that vertical white lines are Vishnu and the red midline is Lakshmi. Vadakalais regard the verticality of Lakshmi and Vishnu as horizontal, meaning they are equal. The Tenkalais regard them as unequal; Vishnu is the sole savior of the soul, while Lakshmi is the mediator on behalf of the soul yearning for release and merger.  Click this link: vadakalai_tenkalai

Tiruman  = Tiru + Man = திரு + மண் =  Sacred + earth, dust, sand. Sri Churnam = Sri's powder (red) = ஸ்ரீ சூர்ணம். Sri = Lakshmi. White of Namam is Vishnu and red of Namam is Lakshmi.

There are commentators who think of white and red of the Vaishnava sectarian mark on the forehead as universal in their meaning. White is Sattva (= சத்துவம் = सत्त्व, the quality of Vishnu; Red is Rajas, the quality of Lakshmi. In Saiva tradition Siva is white and Sakti is red. Siva is white and Kamesvari is red.  Sattva is virtue, goodness....  Rajas is motion, passion and activity.

Some devotees wear the Namam on the crown, forehead, the upper arms, forearms, front of the neck and chest.  Wearing Namam (Tiruman) on various parts of the body by the devotees is to obtain protection from Vishnu and His weapon systems and also to demonstrate that their body is the temple wherein reside Vishnu and Sri. Vishnu wears Tiruman on His forehead to demonstrate to his devotees His omni-pervasiveness and the omnipotence of His weapons to protect them from all directions. The yellow streak in the midline between the two white streaks indicates a priestly or pious tradition. Vaishnavite women do not wear the white stripes except the red or yellow midline stripe, which  is called Sri-churnam-- ஸ்ரீ சூர்ணம், the power of the Goddess. The white goes with the white garb of man and the red goes with the red sari of a woman (kusumba-- குசும்பம் = red / saffron).  (You may wonder why man is painted white and woman red. There is a reason. In ancient reproductive physiology of India, the red menstrual blood was equated with the ovum of the woman and the white is obviously connected with the seminal fluid. When they come together, there is conception.) White horizontal stripes of Saivites and white vertical stroke of the Vaishnavites are marks of male gods, while red is the mark of (female) goddesses.

    The Vallabha followers wear one midline vertical line which represents Yamuna Devi.

    The white powder mixed with water for the vertical stripes comes from chalk; red Kumkum comes from mixing turmeric with limestone. Kumkum means a lot of things: Hindu by birth and or practice; the third eye of wisdom and power in Siva; simple beauty mark or fashion statement; married status; mark of devotion to female deities, Lakshmi, Sarasvati, Mother Goddess. Sakti is Mother Goddess and redness associated with fire goes with Sakti. Kumkum application on the forehead of a guest is a sign of invitation into a household. Kumkum can also be streaked along the midline partition of the hair in women. Nowadays stickers of many colors and shapes are applied to the forehead as a woman would wear lipstick.

Lord Krishna wears the yellow U mark on his forehead made of sandalwood and saffron paste (Kasturi Tilakam). Sandalwood paste used during Puja is distributed to the devotees at the end of the ceremony in Guruvayur Temple of Krishna. Madhavacharya sect uses sandalwood paste for Namam. Sandalwood marks of Discus (Chakra) and Conch (Sanku) are worn on the deltoids, while some have permanent scared impressions of Discus and Conch on their deltoids as a mark of initiation into Vaishnava Dasan community (the Servant of Vishnu).

When a person is ready to offer worship to the Lord, the steps taken are Pancha-anga Seva (Five-limbed Service or Worship)

Panca-anga Seva:  (Upasana - page 215 Monier Williams Dictionary)
1. Abhigamana = Approaching
2. Upadana = Preparation of offerings
3. Ijyā = Oblation
4. Svādhyāya = Recitation
5. Yoga = devotion

Samāsrayana is resorting or attaching oneself to a sect. This initiatory process of person irrespective of caste, gender, creed, color is in the domain of Acharya as he applies it to a Sishya who makes a pledge that he or she will follow the tenets of the Guru.

Five Samskarams are done at initiation of the Sishya by Acharya into Vaishnava sect: Tāpam (branding on the arm and limbs), Pundaram (the lines), Nama (names of Vasudeva), Mantra (a hymn), and Yajna--Ijyaa (Yaaga--worship the images of Vasudeva). All castes are eligible for this initiation. The males undergo Samskarams after thread ceremony and women after marriage.

Samskara = sacrament performed at significant events in one's life in this context; imprints of past life in another context.

Tāpam is branding of the right deltoid area with the image of Chakra (Discus) and the left shoulder with the image of Sankhu (Conch) with red hot silver. The icons or seals on the shoulders (Deltoid area) facilitate happy life on earth, destroy the sins, stop the minions of the Lord of Death (Yama) from taking him to Netherworld, and help attain Vaikuntha; The seals are the ticket to Vaikuntha (Vaishnava Heaven aka Paramapadam).

Mantras are three: Astākcari /Ashtakshari, eight-syllable Mantra (moola Mantra / Root Mantra) and two more mantras.

1.Moola Mantra (Astākcari)

 Om namo Nārāyanāya (om-na-mo-Nā-rā-ya-nā-ya = (eight-syllable Mantra; For Mental Chanting only.)

Only people who have undergone Pancha Samskara can use the Pranava before Namo Narayana; others, irrespective of all differences can recite Namo Narayana.

2. Dvyam (the two mantras of Vishnu and Lakshmi; For Mental Chanting only.)

    Sriman Nārāyanā-Sarano Saranam Prapadhyē

    Srimatē Nārāyanāya namah.

This two-line Mantra is known as Mantra Ratna (Mantra Gem; Gem among Mantras). This Mantra can be recited without regard to place or time by the initiate.

Sriman Narayana, I fall down and surrender at your feet

Sriman Narayana, my obeisance to you.

Comment:

I hold Lakshmi-associated Narayana's feet as the object of my surrender.

Lakshmi-associated Narayana, my obeisance to You.

Dvaya Mantra has two lines and a total of six words.  It condenses a ten-point reference as follows:

1. Goddess Lakshmi is the mediator between the Jiva and the Lord

2. They are the divine couple, always together.

3. The Lord is of auspicious nature.

4. His form is divine.

5. His feet are the means of liberation from the world of Samsara.

6. We accept His feet as the means of liberation.

7. Lakshmi and Narayana are our goal.

8. His control and power are inimitable.

9. We worship Him.

10. We destroy the inimical stance of “I and Mine,” the enemies of our soul.

SrIman nArAyaNa charaNau = Sri Lakshmi, the auspicious Narayana- His divine feet
SaraNam = take refuge (His feet are the refuge of Chetanas (souls) and the means for liberation.
prapadyE = fall at His feet (We accept His feet as the refuge.)
SrImatE = Lakshmi (and)  Lakshmi of the form mercy, and mediator between Narayana and the Chetanas
nArAyaNAya = Narayana, the supporter and maintainer. aya = wishing an impeccable service.
nama: = not mine. This destroys the attitude of "I am the doer, enjoyer, knower and the only devotee."

Purport: Devotee in body, mind and soul surrenders to Sriman Narayana and Sri (Periya PirAtti). The soul, the body, the doership, and the fruit belong to Narayana.  His Grace will destroy all impediments, bad thoughts, desires, speech and acts so that the devotee continues to perform his Kaimkaryam to Perumal and PrAtti.

3. Caramaslokam: The Verse of last method of attaining Moksa (liberation) in Bhagavad Gita 18.66, as told by Bhagavan Krishna to Arjuna is as follows.

   sarva-dharmān parityajya mām ekam saranam vraja

    aham tvām sarva-pāpebhyo moksayisyāmi mā sucah  ---Bhagavadgita 18.66

    18.66:  Abandoning all duties, surrender unto Me only. I shall deliver you from all sins.

        Do not lament.

    The three mantras constitute Rahasyatraya (rhSyÇy) and  the teaching is Mantropadesa.

    Following this, the Acharya (Guru) gives a Daasya Naamam to the initiated Sisya (pupil).

    Daasya = servant, slave, devotee. Naamam = name. The name is usually after God, Alvaar or Achaarya ending in Dasan.  As you notice, Namam and name are cognate.

    Ijyaa / Yajna / Yaaga / tiruvārātanam

    Ijyaa = worship or reverence of God.

Guru Acharya gives instructions as to Ijyaa (Aradhana or worship) of Narayana, which is of two forms: External (Bahya) and Internal (Manasika—mental).  The ritual consists of  Acamanam (sipping of water), Urdhvapundaram (wearing the namam), prostration at the feet of the Lord, sitting, Pranayama (breath control), Japam and mental recitation of Ashtaksharam and Dvayam, sprinkling of water from the vessel on all the sacraments, AvAhana (invitation of the Lord), Arghyam (offering of water to the Lord), PAdyam (water used to wash the feet), Snana (bathing of the idol), Vastra (offering clothing to the idol), Yajno Pavita (offering the Sacred Thread), Bhusa (ornamental decoration of the idol), Gandha (sandal paste to the idol), Pushpa (flowers), Dhupa (incense), Dipa (waving light), Aksata and Naivedya (offering of grains and victuals), Tambula (Pan-betel), Namaskaram (prostration), and Pradhaksina (Clockwise pirouetting or spinning on flat feet indicating that you pay obeisance to the Supreme Inner Lord [Paramatma, Antaratma]).  Pradhaksina is clockwise circumambulation, rotation of the whole body in one place or 360° slow spin.  Once the Aradhana is over, you may partake of the Prasada (leftover food after worship; sacrament) with others. 

Bhagavan Krishna says in Bhagavd Gita,

3. 13:  The virtuous, who eat the remnants of food offerings in sacrifice, will gain release from all sins, but the sinners who prepare food to sustain their own bodies, eat sin.

9. 26:  Whoever offers Me a leaf, a flower, a fruit, or water with devotion, piety and purity, (is My devotee).  I accept them.  

This is daily performance of worship before the Saligrama by the Vaishnava. The devotee follows the Pramānas (all Sacred Texts of Vaishnava sect) devoted to God (Paramathma), Soul (Jivatma), Means (Upaya), Fruit (Palam / Phala) and Impediments (Virodhi) to Moksa (liberation). These are the Artha-panchakam (five-fold understanding).

    A person undergoes many Samskaras (purifications) from the time of his birth: Jatakarma (consecratory rites after birth), Namakarana (naming sacrament) and Upanayanam (holy triple-cord ceremony). The goal of all these sacraments or Pancha Samskaras is to purify the individual and his soul so that he attains God realization. Samskarams in Vaishnava tradition is done to induct an individual into Sri Vaishnava sect, because no one is Sri Vaishnava until he or she is inducted; Sri Vaishnava is not a birth right.  When a person is inducted with Pancha Samskaras, he is born into the sect. The idea is that all previous lives were a waste until one becomes a Sri Vaishnava.

   Samskaras (Purificatory rites or sacraments) are many:

    There are two sects among Vaishnavites: Vadakalais and Tenkalais; the former wear U Namam and the latter the Y Namam. The handle of the Y representing the footrest of Vishnu sits on the bridge of the nose and the rest goes up from the glabellar area (Bhrumadhya or from between the eyebrows). The vertical outer stripes represent the feet of Vishnu; the midline stripe is Lakshmi between the two feet of Vishnu.  We are the property of Vishnu who resides in the temple of our spiritual heart.  Lord Vishnu guides our thoughts, words and deeds and thus the devotee (dasan- slave or servant) wears his mark on the forehead, throat, and shoulders indicating his affiliation to the sect and protection of the body part from the Secondary Expansions (Upavyuhas) of the Lord.

The icon of his own feet on the forehead of Vishnu is a protective weapon with which he protects his devotees.

Padma Purana says the following about Urdhvapundara (Upright lines or Namam). Even a Chandala wearing the Namam is a pure soul, worthy of veneration.

                                                              Sri Paraasarar--Sri Vishnu Chittar--Sri Bakhtisaarar

Vishnu Chittar AKA Periazhvar is one of the most famous Alvazrs who are the saint-poets of Vaishnava sect.

On the anterior body surface there are ten U Namams; one on the anterior chest is concealed behind the palms and there are two on the back; in all there are twelve Namams. This painting is in Andal Temple in Sri Villiputtur near Madurai Tamil Nadu. The U Namam here indicates that these devotees (Vadakalai Sect of Vaishnavism) of Vishnu regard Sri Vishnu's consort Sri equal to Vishnu.

"When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣṇu names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body.

"When one marks the forehead with tilaka, he must remember Keśava. When one marks the lower abdomen, he must remember Nārāyaṇa. For the chest, one should remember Mādhava, and when marking the hollow of the neck one should remember Govinda. Lord Viṣṇu should be remembered while marking the right side of the belly, and Madhusūdana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vāmana should be remembered when marking the left side of the belly. Śrīdhara should be remembered while marking the left arm, and Hṛṣīkeśa should be remembered when marking the left shoulder. Padmanābha and Dāmodara should be remembered when marking the back."  - Excerpt from Vedabse.org.

The Upaviyuhas, the presiding deities and the respective months and the twelve Adityas (page 137 Monier Williams Dictionary)

    Coming back to Tāpam, the icons or seals on the shoulders (Deltoid area) destroy the sins, stop the minions of the Lord of Death (Yama) from taking him to Netherworld, and facilitate happy life and attaining Vaikuntha.

 White outer stripes with red or yellow midline stripe keep the divine couple together and represent a temple keeping the Lord and Sri in it. During the application of Namam to the 12 places of the torso, neck and forehead, the Vaishnava devotee recites the appropriate Mantras for Vishnu and Sri. This application and recitation prepare him for performing rituals like Sandhyavandanam, Aradhanam, and all other Vaidic karmas. Application of the Namam in a sitting position with the invocation (Avahanam) of the many names of the Lord (Murthys) offers Kaappu (protection) to respective part of the body. The index or ring finger (middle finger not proper) is used in the application. The U consists of two vertical lines and the bend of the U. The bend is Paadam or foot, drawn first followed by right and left extensions in that order. The space between the two vertical lines sports the third vertical line of Sri.

    Supreme Vasudeva is the Progenitor of all Vyuhas (Emanations). Here is the Family Tree.

The 12 Upavyuhas as depicted above in the diagram represent the 12 suns corresponding to the 12 Zodiacs.

Below is the table that describes the protecting deities (Upavyuhas), the protected body parts, the colors, the directions, the consorts and Mantras.

The following are the Mantras recited at the application of Namams on various parts of the body.

1. Chathus-chakram namasyāmi Kesavam Kanakaprabham.

Sriyayai nama

2. NaarāyaNam ghana-shyāmam chathus-sankham namāmyaham

Amrutothbhavaayayai Nama

3. Maadhavam MaNibhangābham chinthayāmi Chathurgadham

Kamalaayayai Nama

4. Chandra-bhāsam chathus-sārngam Govindham aham aasrayE

Chandra Sodharyayai nama

5. VishNum Chathur-halam vandhE Padhma-kinjalka-sannibham

Vishnupatnyayai nama

6. Chatur-musalam-abjābham SamsrayE Madhusudhanam

Vaishnavyayai nama

7. Agni varNam chathu: khdkam Bhāvayāmi Trivikramam

Varaarohayayai nama

8. Vaamanam Baala-SuryAbham chathur-vajram vibhāvayE

Harivallabhyayai Nama

9.

Saarnginyayai nama

10. ChathurmudhgaramabhyEmi Hrisikesam Tadithprabham

Devadevikaayayai nama

11. Panchāyudham Padhmanābham PraNamāmyarkka-rochisham

Maha Lakshmyayai Nama

12.

Surasundaryayai nama

Sarva-abhishtapala-pradhaayayai nama

Nitya Kriya: Obligatory daily activities of religious nature in a religious enclave or temple, at home with modifications.

1. Upon waking up from the bed chant the name of Krishna, remember the names of Guru and Krishna, meditate on Krishna and his lilas and pay obeisance to Bhagavan.

2. Answering  the calls of nature, cleansing oneself properly.

3. Acamana: Ritual sipping of water as an act of purification.

4. Hygiene of mouth and teeth.

5. Snana: Bathing in water with ambient temperature (cool water).

6. Wearing clean clothes.

7. Application of Tilaka on the forehead and body.

8. Chanting Gayatri (Vedic and Vaishnava).

9. Chanting of Japa.

10. Mangala Aratika of the Lord (4.30 AM of  waving of light)

    Mangala = auspiciousness. Arati = waving of light

மங்களாரத்தி maṅkaḷāratti. n. < மங்களம் + ஆரத்தி. 1. Waving of camphor before a deity; கடவுளுக்குச் சுழற்றியெடுக்கும் கர்ப்பூர ஆரத்தி. 2. Ceremony of waving turmeric water in a dish on auspicious occasions; சுபகாலங் களில் மஞ்சணீர் சுற்றுகை. Tamil Lexicon

11. Panegyric of the Lord by group singing (Kirtana), and dancing.

12. Worship of Guru and the Lord with Darsana (viewing), taking the foot nectar and flowers, Circumambulation and obeisance.

13. Worshipping Tulasi.

14. Serving the place of worship by cleaning

15. Studying and hearing of Sacred Texts.

16-17. Regard and respect to Vaishnavites, all beings and guests.

18. Communal eating.

19. Performance of one's duties.

20. Rest and relaxation.

These are the three Vaishnava Mantras mentioned earlier.
 

Here are the three Mantras of Vaishnavas. 1. AshtAksharam (eight syllable Mantra); 2. Dwayam (two-line mantra, Thiru Mantram); 3. Sarama Slokam (Final-Bliss Verse).

1.

Om Namo Naaraayanaaya (ஓம் நமோ நாராயணாய)

2.

ஸ்ரீமந்நாராயண சரணௌ சரணம் ப்ரபத்யே

ஸ்ரீமதே நாராயணாய நம.

Sriman1 Naaraayana2 Charanau3, Saranam4 Prapadye 5

Srimathe6 Naaraayanaaya7 namah8.

3.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

Sarva-dharmaan parityajya maamekam saranam vraja

aham tvaam sarva-paapebhyo moksayisyaami maasucah

சர்வ தர்மாந் பரித்யஜ்ய மாம் ஏகம் ஸரணம் வ்ரஜ
அஹம் த்வா ஸர்வபாபேப்யோ மோக்ஷயிஷ்யாமி மாஸூச:

Om Namo Naaraayanaaya (ஒம் நமோ நாராயணாய)

Comment:

This Thirumanthram consists of Pranavam and Manthrasesham: Om and Namo Naaraayanaaya.  Sarama Slokam expands on Dwayam which expands on Manthrasesham which expands on Pranavam. Thus we have to learn Thirumanthram first. Pranavam and Namonarayana form the seed, root and trunk from which other Mantras branch out. Protection from a Mantra comes from its sound and meaning.  MANTRA 

SamsArikal or Chetanas (individual souls) forget Isvara Kainkaryam, the obligate state of servility of Seshas (Sishyas), and the Supreme State of Seshi (Krishna). To help the human race, Narayana took the form of the first Acharya Narayana and the first disciple Nara and taught Thirumanthram, the essence of Artha Panchakam. Since there were no Sishyas (disciples), he himself took the form of the disciple. The knowledge gained by Thirumanthram is easy like an inheritance and unlike the hard-earned wealth.

Narayana's Kalyana gunas, avataras, Mantras are endless. There are two kind of Mantras: Vyapaka Mantras speak of his limitless and pervasive form and the other Avyapaka Mantras speak of some gunas, some lilas.  Vyapaka Mantras are superior to avyapaka Mantras. Ashtakshari, dvAdasAkshari and Shadakshari Mantras referring to Narayana, Vasudeva and Vishnu namas are the three higher Mantras.

Here are the three important Vyapaka mantras:

1. Om Namo Narayanaya
2. Om Namo Bagavade Vasudevaya
3. Om Namo Vishnave

Of these three, the first one is Poorna (complete) Mantra because Narayana pervades all, supports all, is the means (UpAyam) and the end (upEyam).  This Maha Mantra is endorsed by Rishis, Vedas, Alvars, and Acharyas.  Between the seed and the fruit, seed is greater. Likewise between Vaacya and Vaacaka (meaning and the word) meaning is more important; thus, the mantra is greater than Him. Others regard that the Lord is greater than his mantra, because he is the means and the goal.

All life forms take birth in this world of Samsara and misery; the ultimate goal is Moksa, centripetal movement of the soul to the Fountainhead. Artha Panchakam consisting of five elements is contained in the three rahasyas (secrets).

1. The Nature of God, 2. The nature of Jiva, 3. the means to gain salvation, 4. the nature of the goal, 5. the impediments.  (collectively known as Arththa Panchakam.)

Understanding these elements is important for the Mumukshus (those who are eager for salvation).

Mumukshu = muktham + icchu = liberation + desire = one who desires liberation.

The soul is a slave and its only refuge is Him. Pranavam establishes the nature of the soul. The nama establishes the knowledge that soul does not have independence. Narayanaya is the goal.

Pranavam defines Seshatvam, nama PArathanthryam, NArAyaNAya Kaimkaryam. Acharyas call Om as Pranavam because of ubiquitous availability of Om from texts... Pranavam as part of mantra is available only in Acharya-Sesha transmission.  Pranavam is AUM. A, akAram stands for the cause  and the protector.

Impediments and levels of proximity to Narayana.

Baddha Samsaris ((பத்தம்--bond, tie) ; சமுசாரி--on who pursues worldly life). They have to grapple with everyday problems and needs for food, clothes and shelter. They have to contend with enemies and competitors. They are tied down to their family, friends and relatives. They seek relief from such needs as mentioned above.

Mumukshus: They are averse to the Samsaric misery and want to attain the abode of God. They don't seek rebirth and living in this world with the body as impediment. They want to break the cycle and seek the feet of Narayana in Vaikuntham.

Muktas: They have broken the ties of Samsara, dissolved their karma, and reached the feet of Narayana. They don't want to break the service they do at His feet in Vaikuntham. Their impediment is anything that breaks their service to Narayana.

Nithyasuris: They are the permanent residents in Parmapadam always rendering service to the Lord. They don't brook any impediment in their service.

Dwayam (Saranagati Mantra / Mantra Ratnam) consists of two lines. It is compared to six-legged bee.

(1. SrIman nArAyaNa charaNau , 2. SaraNam. 3. PrapadyE.4.SrImathE. 5.nArAyaNAya 6.namah)

ஸ்ரீமந்நாராயண சரணௌ சரணம் ப்ரபத்யே

ஸ்ரீமதே நாராயணாய நம:

Sriman Naaraayana1 Charanau2, Saranam3 Prapadye 4

Srimathe Naaraayanaaya5 namah6.

SrimanNarayana1   feet2  surrender3  fall down4

SrimatheNarayanaya5  obeisance6

Sriman Narayana, I fall down and surrender at your feet

Sriman Narayana, my obeisance to you.

Comment:

I hold Lakshmi-associated Narayana's feet as the object of my surrender.

Lakshmi-associated Narayana, my obeisance to You.

Dwaya Mantra has two lines and a total of six words.  It condenses a ten-point reference as follows:

1. Goddess Lakshmi is the mediator between the Jiva and the Lord

2. They are the divine couple, always together.

3. The Lord is of auspicious nature.

4. His form is divine.

5. His feet are the means of liberation from the world of Samsara.

6. We accept His feet as the means of liberation.

7. Lakshmi and Narayana are our goal.

8. His control and power are inimitable.

9. We worship Him.

10. We destroy the inimical stance of “I and Mine,” the enemies of our soul.

SrIman nArAyaNa charaNau = Sri Lakshmi, the auspicious Narayana- His divine feet
SaraNam = take refuge (His feet are the refuge of Chetanas (souls) and the means for liberation.
prapadyE = fall at His feet (We accept His feet as the refuge.)
SrImatE = Lakshmi (and)  Lakshmi of the form mercy, and mediator between Narayana and the Chetanas
nArAyaNAya = Narayana, the supporter and maintainer. aya = wishing an impeccable service.
nama: = not mine. This destroys the attitude of "I am the doer, enjoyer, knower and the only devotee."

Nammazvaar  says in Thiruvaaymozi (6.10.10)  3559.

1.        அகலகில்லேன் இறையும் என்று  அலர் மேல் மங்கை உறை மார்பா  2. நிகர் இல் புகாய் உலகம் மூன்று உடையாய் என்னை ஆள்வானே 3. நிகர் இல் அமரர் முனிக் கணங்கள் விரும்பும் திருவெங்கடத்தானே  4. புகல் ஒன்று இல்லா அடியேன் உன் அடிக்கீழ் அமர்ந்து புகுந்தேனே

O Lord! You have the inseparable Lotus-Lady on your chest. She has no intention of leaving her abode.  He (the BhAgavatA) says that he has no other refuge but You. You are of inimitable fame. You create and protect the three worlds. You are my ruler.  You abide in Tiruvenkatam, very much liked by Munis and Devas.  I the Adiyen, not having any other refuge, seek refuge at your feet. You offer me refuge and grant me Arul (grace).  AdiyEn = Servitor; one who serves at the feet of Narayana, his BhAgavatA or the latter's feet and so on.

Sarama Slokam

Sarva-dharmaan parityajya maamekam saranam vraja

aham tvaam sarva-paapebhyo moksayisyaami maasucah

சர்வ தர்மாந் பரித்யஜ்ய  மாம் ஏகம் ஸரணம் வ்ரஜ

அஹம் த்வா ஸர்வபாபேப்யோ  மோக்ஷயிஷ்யாமி மாஸூச:

All dharmas abandoning unto Me Only  surrender go

I  you from all sinful acts (and their fruits) relieve. Don't worry.

Sarva-dharmaan1 parityajya2 maam Ekam3  saranam 4  vraja5

aham6 tvaam 7 sarva8-paapebhyo9  moksayisyaami 10  maa sucah11

All dharmas and actions1  abandon2;  only unto me3    surrender4 go5

I6  you7  all8  from sin9   deliver10  not worry11

18.66:  Abandoning all duties, surrender unto Me only. I shall deliver you from all sins. Do not lament. Thus says Bhagavan Krishna to Arjuna.

    BG18

Comment.

Krishna says, AHAM, meaning I and referring to Himself.  AHAM = A +Ha +M.

(Aham = A is the first letter of Sanskrit alphabet; Ha is the last one and Ma (M) is the terminator. Aham encompasses all the letters and thus, is Sabda Brahman. Krishna encompasses and pervades the whole universe. The one-syllable I belongs exclusively to Krishna and no one else. We arrogate ourselves by saying I.  He is the I  and we are that, it...

This is one of the most celebrated statements of Krishna and the final Sarama Slokam meaning that it is the verse that teaches the meaning of attaining final bliss. It is the Maha Mantra of Krishna. What it means is that a devotee can give up daily injunctions of the nature of Yagnas, difficult to pursue in Kali Yuga. What a devotee can attain in terms of benefits by Yagnas can be obtained just by uttering His sacred names by way of Sahasranamam.

Abandoning all daily duties means NOT giving up Sandyavandanam (and Mātyānikam-- Rites performed by the twice-born daily at noon-- but performance of Yagnas (Sacrificial worship). Uttering the names of Bhagavan gives three kinds of benefits: Dhrista Balam, Adhrista Balam, and Dhrishtādhrishta Balam. Dhrishta Balam is the benefit open for all to see. Adhrishta Balam is the benefit derived by the devotee from Bhagavan with His invisible hand. The third one is a combination of the previous two.

    Surrender to the Lord has its own advantages. Saranagata Raksa is surrender-protection and God is Saranagata Raksakan (Surrender-protector).  When a king surrenders to an emperor, the latter accepts the surrender, forgives and forgets all enmity and animosities of the surrendering king and offers him protection from other enemies. If you go to Bhagavan with all sincerity, devotion and love and surrender exclusively to him, the Only One, he forgives all your sins and gives you Moksa. There are several examples of Saranagata Raksa.

Indra and his son Jeyandan learn to surrender to Krishna and Rama

Indra, worship of Indra, Indra’s anger towards Krishna, lifting of Govardhan hills.

Vridhavan was a place of bounty because Nanda and the Gopas offered sacrifice to Indra, in return for Dharma, Artha, and Kāma (right conduct, possessions, and worldly pleasures). Krishna asked His father Nanda the meaning of  offering sacrifice to Indra, when Indra simply could not alter or expunge people’s karma. Krishna advised the gopas to feed all animals and Brahmins and make offerings to the Govardhana hill. Krishna assumed a gigantic form and said that He was the consumer of their offerings; Indra, the Lord of clouds, lightning, thunder, and rain, became mad and sent down torrential rains and thunders for seven days. There was water everywhere; people and animals were in fear of the floods. Krishna held up the Govardhana hill for seven days; and people, animals, and cows took shelter under the hill; the gopas were wonder-struck seeing the seven-year old Krishna holding up the hill. Indra, having realized his mistake and self-conceit, came down from heaven and asked for forgiveness from Krishna, who accepted his apologies and said to him that He did him a favor by taking away his power and teaching him humility. Krishna protects all those who take refuge in, and surrender to Him. As an aside, Indra was born from the crown of Brahma. The message is that Krishna’s abode is higher than heaven, that his devotees get protection from him, and that He is the only one who has the power to offer release from karmic shackles.