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Tulasi Devi In India, one plant is universally appreciated by yogis, mystics and saints of the many and varied spiritual traditions. The botanical name, Ocimum sanctum, (sanctum meaning holy), is used out of respect for an ancient tradition that has a written history of over 5000 years. There are numerous references to this sacred plant throughout the Vedas, verified as the oldest texts in existence. The flowers, leaves and wood are an integral part of Indian life and worship. No temple offering is considered complete without Tulasi leaves or flowers, and the wood is carefully carved for wearing and as neck beads and japa mala, meditation beads used for counting mantras and prayers. Tulasi is understood to be the plant incarnation of Vrindadevi, the archetypal "forest

goddess". She beautifies the flora and fauna of the ultimate spiritual forest, Vrindavana. She appears in this world so that her leaves may be used in the worship of Krishna, the God of love. "The Supreme Lord, the embodiment of truth, consciousness and joy is known as Krishna or Govinda. He has no beginning, is the origin of everything, and the cause of all causes." Brahma-samhita 5.1 Purifying to the mind, emotions and body, Tulasi beads can always be seen around the necks of serious yogis and mystics in India. Dispelling the unwanted influences of others, gross and subtle, is one of the many benefits bestowed by this most powerful of plants. Tulasi plants are prized in Ayurveda, where they are an integral part of that sophisticated healing system. Western chemists also recognize the considerable healing potential of Tulasi, which belongs to the same family as basil, and have isolated eugenol, carvacrol, methyl eugenol and caryophyllene from the leaves alone. names of Tulasidevi Vrindavani: One who first manifested in Vraja. Vrinda: The goddess of all plants and trees. Visvapujita: Worshiped by the whole universe. Puspasara: The topmost of all flowers.Nandini: Seeing whom gives bliss to the saints. Krishna-jivani: The life of Sri Krishna. Visva-pavani: One who purifies the three worlds. Tulasi: Latin -- Ocimum sanctum Sanskrit -- Tulasi Hindi -- Kala Tulasi English -- Holy Basil The unmanifest and subtle most Vishnu principle is absorbed through the stem of Tulsi leaf and is then converted into Krushna principle and goes on flowing through the stem. Chaitanya is activated at the base of the Tulsi leaf and is projected into atmosphere in the form of circles. This chaitanya simultaneously flows through the vessels of Tulsi leaf. The particles of Shakti (divine energy) are also present in the leaves of Tulsi. The paricles of chaitanya and Krushna principle are transmitted into atmosphere through the inflorescence. Now our readers must have realized the spiritual benefit of offering Tulsi leaves to a deity during puja ritual. The effect of plucking such sacred Tulsi ye vichinvanti dhanyaste karapallavaaha means blessed are those hands who pluck tulsi leaves for the puja. Thus by knowing the importance of gathering the tulsi leaves for puja our faith in tulsi must have been enhanced to a great extent. So let us now see some useful precautions to be taken while gathering Tulsi leaves. Do not pluck the leaves singly, pluck them in pairs Pluck the tip of tulsi consisting of leaves without shaking the plant. When a manjiri (inflorescence ) is plucked then it should contain leaves.

If we pluck the tulsi leaves while simultaneously chanting the name of our favourite deity and with utmost respect and with proper method, the benefit received through the puja ritual multiplies a million times. Why are women prohibited from gathering tulsi leaves? Women have a high proportion of raja component when compared to men. There is generation of heat energy in the dormant and serene sattvik frequencies present in the tulsi plant by the touch of women which leads to decrease in its sattvikta (sattva quality). Hence they are prohibited from gathering or plucking the tulsileaves. Why are tulsi leaves used while offering naivedya (food offering) to a deity? Thus we have learnt about the gathering of tulsi leaves which imparts spiritual benefits. We often see that while offering naivedya (food offering) to a deity it is offered with the help of two leaves of tulsi. One of them is kept on the naivedya while other is offered to the deity. Let us now understand as to why tulsi leaves are used while offering naivedya to a deity. Tulsi has the greater capacity to absorb and emit sattvik and Krushnatattva frquencies present in the universe. Therefore use of tulsi while offering naivedya imparts two benefits. The tulsi leaf used while offering naivedya absorbs the subtle frequencies emitted from the food. When this tulsi leaf is offered to the deity, the deity principle rapidly absorbs the frequencies present in the leaf. There is subtle covering of raja-tama present in the atmosphere around the food to be offered to the deity as naivedya. When a tulsi leaf is kept on the food, the sattvik frequencies emitted from the tulsi leaf reduces this covering. Besides the atmosphere around the plate or banana leaf meant for serving thenaivedya gets purified. This retains the sattvikta of naivedya for a long period.

History of the "Sacred" Cow In ancient India, oxen and bulls were sacrificed to the gods and their meat was eaten. But even
then the slaughter of milk-producing cows was prohibited. Verses of the Rigveda refer to the cow as Devi (goddess), identified with Aditi (mother of the gods) herself. Even when meat-eating was permitted, the ancient Vedic scriptures encouraged vegetarianism. One scripture says, "There is no sin in eating meat... but abstention brings great rewards." (The Laws of Manu, V/56) Later, in the spiritually fertile period that produced Jainism and Buddhism, Hindus stopped eating beef. This was mostly like for practical reasons as well as spiritual. It was expensive to slaughter an animal for religious rituals or for a guest, and the cow provided an abundance of important products, including milk, browned butter for lamps, and fuel from dried dung.

Some scholars believe the tradition came to Hinduism through the influence of strictly vegetarian Jainism. But the cow continued to be especially revered and protected among the animals of India. By the early centuries AD, the cow was designated as the appropriate gift to the brahmans (highcaste priests) and it was soon said that to kill a cow is equal to killing a brahman. The importance of the pastoral element in the Krishna stories, particularly from the 10th century onward, further reinforced the sanctity of the cow.

Cow-Related Practices
The cow remains a protected animal in Hinduism today and Hindus do not eat beef. Most rural Indian families have at least one dairy cow, a gentle spirit who is often treated as a member of the family. The five products (pancagavya) of the cow milk, curds, ghee butter, urine and dung are all used in puja (worship) as well as in rites of extreme penance. The milk of the family cow nourishes children as they grow up, and cow dung (gobar) is a major source of energy for households throughout India. Cow dung is sometimes among the materials used for atilak - a ritual mark on the forehead. Most Indians do not share the western revulsion at cow excrement, but instead consider it an earthy and useful natural product. Despite their sacred status, cows don't seem very appreciated in India. Visitors are often surprised to see them walking neglected around city streets, living on garbage from the gutters. But the cow is honored at least once a year, onGopastami. On this "Cow Holiday," cows are washed and decorated in the temple and given offerings in the hope that her gifts of life will continue. Upanayana is the initiation ritual by which initiates are invested with a sacred thread, to symbolize the transference of spiritual knowledge. Significance of the sacred thread a Sacred Thread (Sanskrit: yajopavtam) is a thin consecrated cord, composed of distinct cotton strands, worn to symbolize coming of age. The sacred thread is known by many names (varying by region and community), such as Janeu, Lagun,Yajnopavita, Yagyopavit, Yonya and Zunnar. The sacred thread ceremony (Sanskrit: upanayanam) that invests the wearer with the sacred thread is often considered a socially and spiritually significant rite (or samskara). It has varying formats across HinduBuddhist communities and is also called by varying names, including Upanayana, Munj, Janeu rasm and Bratabandha.Among Hindus, the ceremony was once associated with the higher castes. Though far less common, it is also sometimes conducted for girls. In some regions of modern North India, the ceremony is often conducted as an immediate precursor to wedding ceremonies, instead of during adolescence, while in other regions it is almost always associated with adolescence. Symbolism of the sacred thread The strands of the sacred thread have symbolic meaning that varies by community and region. Usually, the sacred thread has three strands, but in some communities it can number six or nine as well. Three debts The three strands sometimes symbolize three debts ( rin) that must never be forgotten:

the debt to one's teachers (guru rin), i.e. those who have taught the wearer; the debt to one's parents and ancestors ( pitr rin), i.e. those who have nurtured the wearer and made possible his existence; the debt to the sages/scholars ( rishi rin), i.e. those who discovered knowledge, both spiritual and secular, over the ages, which now enriches the wearer's life.

In some versions, the debt to the sages is replaced with debt to God (dev rin). Upon marriage, sometimes the number of strands increases to six, because the man is expected to assume the debts of his wife as well. Three devis The three strands may symbolize:

Devi Gayatri (Goddess of mind) Devi Saraswati (Goddess of word) Devi Savitri (Goddess of deed)

Purity The strands could represent purity in thought, word and deed expected from the wearer. Yajopavtam - the "Sacred Thread" Brahmins and Kshatriyas are called dvijas meaning "twice born". A man of these castes is born once in the womb of his mother and again during the Upanayana when he learns the Gayatri Mantra. The thread ceremony is practiced by the three higher castes in India. The hallmark of having gone through the Upanayana ceremony is the wearing of the Yajopavtam ("Sacred Thread") on the body. The thread is circular, being tied end-to-end (only one knot is permissible); it is normally supported on the left shoulder(savya) and wrapped around the body, falling underneath the right arm. The length of the thread is generally 96 times the breadth of four fingers of a man, which is believed to be equal to his height. Each of the four fingers represents one of the four states that the soul of a man experiences: waking, dreaming, dreamless sleep and knowledge of the absolute. Yajopavtam has three threads (actually only one thread, folded three times and tied together) each consisting of three strands. These threads represent:

Goddess Gayatri (Goddess of mind); Goddess Saraswati (Goddess of word); Goddess Savitri (Goddess of deed).

It denotes that one who wear the sacred thread should be pure in his thought, word and deed. The sacred thread reminds a Brahmachari to lead a regulated life with purity in his thought, word and deed. These threads also represent the debt that is owed to the guru, parents and society. The knot in the middle represent the formless Brahman, the pure form of energy which pervades all. The three threads again represent the manifestation of Brahman as Srishti, Sthithi and Vinasa. The sacred thread illustrates the fact that everything in the universe emerge from and then merge with Brahman. Ancient texts refer to the wearing of the Yajopavtam in three forms:

One is Upavtam, where the Yajopavtam is worn over the left shoulder and under the right arm. This is for Gods. Upavtam is also called savya (Katyayana Shrauta Sutra &c.). The Second is Nivtam, where the Yajopavtam is worn around the neck and over the chest. Nivta form is to be used during Rishi Tharpana, sexual intercourse, answering the calls of nature etc. (-Shadvimsha Brahmana, Latyayana, etc.). The third, Prachnavtam is where the Yajopavtam is worn above the right shoulder and under the left arm. This is for Spirits and is used by men when performing the death ceremonies of an elder. Prachnavtam is also called apsavya (Katyayana Shrauta Sutra, Manusmriti, &c.).

In some communities, later, at the occasion of wedding, a further three threads are added to make for a 6-thread bunch. In some communities, the custom exists of one thread more being added at the birth of every child. In some interpretations, these threads are intended to constantly remind the man of his worldly responsibilities. 3 original threads (each consisting of 3) make up 9 threads, to which 3 are added for wife and 1 for children, making a total of 13 individual threads in some communities. Ancient Hindu texts specify an age for the Upanayana ceremony based on the caste (8 for Brahmins, 11 for Kshathriyas, 12 for Vaishyas (Manu Smriti sloka 2:36)) Upanayanam marks the start of learning of "Brahman" and Vedic texts. The age for Upanayanam supports this as Brahmins devote their life in pursuing the knowledge of "Brahman" and hence makes sense to start early and continue for a longer time. Kshathriyas on the other hand study additional skills and only go through "Brahman 101". In the communities where three threads are added at the time of wedding, there is another interpretation. Once a student achieves a certain level of Brahma knowledge ("Brahma Vidya"), the guru adds three more strings signifying "Graduation" and the student goes on to study. In South Indian wedding ceremony, the addition of the three more string is followed by "Kashi Yatra". This signifies the Yatra student intends for advanced study. At this point, the father of the bride, convinces the youth to get married and then go to Kashi (Varanasi) with his new bride. In modern days, the entire ceremony is packaged within the wedding ceremony. The sacred thread is supposed to be worn for the rest of one's life after the ceremony has been performed. A new thread is worn and the old thread discarded every year; the change-over ceremony is held on a specific date calculated as per the Hindu lunar calendar. Among Brahmins, this date varies depending on which of four Vedic Shakhas one belongs to. The sacred thread has close and essential connection with the concept of pravaras related to brahmin gotra system, which reflects the number of most excellent Vedic rishis belonging to that particular gotra to which the wearer of sacred thread belongs. Generally, there are either three or five pravaras. While tying the knots of sacred thread, an oath is taken in the name of these excellent sages. The full affiliation of a Vedic brhamana consists of (1) gotra, (2)sutra (of Kalpa), (3) shakha, (4) pravaras. (Example :) A brahmana named 'X' introduces himself as follows: I am 'X', of Shrivatsa gotra, of pastamba sutra, of Taittiriya shkha of Yajurveda, of five pravaras named Bhrgava, Chyvana, pnavan, Aurva and Jmdagnya (This example is based upon the example given by Pattbhirm Shastri in the introduction to VedrthaPrijata, cf. ref.)

Significance of tilaka The tilaka symbolizes the third eye, or mind's eye, associated with many Hindu deities, and the idea of meditation and spiritual enlightenment. The red dot or "Tika" represents the third eye. In the past, tilakas were usually worn by gods, priests, ascetics, or worshippers, but is now a common practice for most Hindus. It can express which Hindu tradition one follows. It may be made with sandalwood paste, ashes (vibhuti), kumkum, sindhoor, clay, or other substances. The pastes are applied to the forehead and in some cases to the upper part of the head. History and evolution of the tilak The tilak is a mark created by the smearing of powder or paste on the forehead. Occasionally it extends vertically and horizontally on a large part of the forehead and may cover the nose also. The most conspicuous and widespread tilakas are those worn by Vaishnavites. The Vaishnava tilak consists of a long line starting from just below the hairline to almost the end of one's nose tip. It is intercepted in the middle by an elongated U. There may be two marks on the temples as well. This tilak is traditionally made with sandalwood paste. The other major tilak variant is often worn by the followers of Lord Shiva and the different forms of Devi Shakti. It consists of three horizontal bands across the forehead with a single vertical band or circle in the middle. This is traditionally done with sacred ash from fire sacrifices. This variant is the more ancient of the two and shares many common aspect with similar markings worn across the world. Many worshippers of Shakti will wear a rectangular mark of kumkum on the forehead, especially South Indians or those of South Indian descent. Tilak based upon caste system Based upon the Hindu caste system and vedic texts, there are four types of tilaka:

Brahman tilak - Urdhapundra - marking of two vertical lines on forehead (now it is more of a U-shaped tilak.) Kshatriya tilak - Tripundra - three arc-like vertical lines on the forehead with a circular mark on top of it Vaishya tilak - Ardhachandra - half moon tilak, with a bindi or circular mark in middle of the half arc Shudra tilak - Partal - large circular mark on forehead

Terminology In Nepal, Bihar and other regions, the tilak is called a tik/teeka ([ka]), and is a mixture of abir, a red powder, yoghurt, and grains of rice. The most common tikka is red powder applied with the thumb, in a single upward stroke. Tilaka based on sect Different Hindu traditions use different materials and shapes to make the tilaka.

Saivites typically use vibhuti in three horizontal lines across the forehead. A bindu of sandalwood paste with a dot of kumkum in the centre is often worn with the vibhuti (tripundra). Vaishnavas apply clay from a holy river or place (such as Vrindavan or the Yamuna river) which is sometimes mixed with sandalwood paste. They apply the material in two vertical lines, which may be connected at the bottom, forming either a simple U shape or with an additional marking in the shape of a tulsi leaf. Their tilaka is called theUrdhva Pundra tilak. Ganapatya use red sandal paste (rakta candana). Shaktas use kumkuma, or powdered red turmeric. They draw one vertical line or dot. Honorary tilakas (Raj tilak and Vir tilak are usually applied as a single vertical red line. Raj tilak will be used while throning kings or inviting prominent personalities. Vir tilak is used to anoint victors or leaders after a war or a game. Swaminarayan tilak is U-shaped in the middle of forehead along with the red dot in the middle of U (known as chandlo).

Types of tilak There are nineteen types of tilak:.

Vijayshree - white tilak urdhwapundra with a white line in the middle, founded by Swami Balanand of Jaipur Bendi tilak - white tilak urdhwapundra with a white round mark in the middle, founded by Swami Ramprasad Acharya of Badasthan Ayodhya. Chaturbhuji tilak - white tilak urdhwapundra with the upper portion turned 90 degrees in the opposite direction, no shri in the middle, founded by Narayandasji of Bihar, ascetics of Swarg Dwar of Ayodhya follow it.

Other tilaks These include 12 Sri Tilaks

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

Sri Tilak of Rewasa Gaddi Ramcharandas Tilak Srijiwaram ka Tilak Sri Janakraj Kishori Sharan Rasik Aliji ka Tilak Sri Rupkalajee ka Tilak Rupsarasji ka Tilak Ramsakheeji ka Tilak Kamnendu Mani ka Tilak Karunsindhuji ka Tilak Swaminarayan Tilak Nimbark ka Tilak Madhwa ka Tilak

The word Durva is derived from the words duhu and avam. Duhuavam means that which is far away and means that which brings closer. According to this meaning, Durva is that which brings the distant pure spiritual particles (pavitraks) of Lord Ganesha closer. Legend associated with Durva Padmapani Long Long ago, a ruthless demon named Anlasur created havoc around the world. He was so terrible that the earth would tremble by his voice and his eyes used to emit fire. The Gods were not spared either. He would swallow saints, sages and innocent people alive. There was terror all around. Indra, tried to control Anlasur several times by engaging him in battle. However, there was no respite. Anlasur was beyond Indras control. Panic stricken by Anlasurs terror, all the gods went to Lord Shankar for help. He revealed that only Sri Ganesha could help them. Sri Ganesh was pot-bellied and could swallow Anlasur. There was enough space in his belly to accommodate the demon. So all the gods prayed to Ganesha so he would rescue them from the clutches of Analasura. Pleased by the prayers, Sri Ganesh agreed to help them. Lord Ganesha took the form of a small boy and started Sarvkasha war. Analasuras powerful eyes oozed out fireballs and destroyed surroundings of Ganesha. A tough battle ensued between Ganesha and Analasura during which Ganesha assumed his Virat Roop and swallowed Analasura.

About Havan: Fire or agni is one of the five manifestations of life. In ceremonies like Wedding, birth, festivals etc., the fire is lit symbolizing the presence of God. Havan is a sacred fire ritual that accepts our offerings and sacrifice. The sacred fire acts as a link between human's consciousness and the cosmic consciousness. The fire also has the ability to convert the physical components (offerings that symbolize the sacrifice into the fire) into the psychic components as offering to the deities presiding over the Havan. Havan is an age-old sacred rituals to propitiate various deities using the sacred fire as a medium for the attainment of various wishes and boons in the materialistic and the spiritual worlds. We do Havan to dispel the negative energies from our minds; to destroy negative life patterns; to annihilate negative effects and evils of others. Havan also brings high energies into our minds and body thereby paving way for the positive thoughts, actions etc. to enter into our life. They help in re-vitalizing the three energies in our body (Vata, Pitta and Kapha) and help in maintaining the energy balance. Havan also helps in propitiation of deities responsible for the attainment of various virtues and prosperity and help in fulfillment of materialistic and physical needs. In short Havan does the following: 1. Invokes blessings and grace of God in our lives 2. Awakens our auspicious energies. 3. Cleanses our body and mind and 4. Cleanses the atmosphere. How is Havan performed? A clean place is selected for the Havan. Participants should shower, wear clean clothes and sit in easy postures. After prayers, fire is lit and Vedic Mantras are chanted and offerings are made to God. Singing of Bhajans symbolizes the end of the ceremony when Prasad is offered to the participants. How often should we perform Havan? To start with, each person should perform Havan at least once a year on their birthdays. What items are needed for Havan? Following is a sample list of items required. Additional items may be needed for special occasions. Puja and Havan Ceremony items can be supplied. These items are also available separately and can be shipped to your destination. 1. Pure Ghee 1/3 Lb. 11. Four small pates. 2. Havan Samigri one packet. 12. Fresh Flowers. 3. Camphor few small tablets. 13. Home Made Prasaad or Ladoo 4. Cotton wool. 14. Kesar (Saffron). 5. Dry, clean, small size fire wood. 15. Uncooked rice (in a small plate). 6. Match Box. 16. One clean plate. 7. Napkins. 17. Mauli (Red Cotton Thread). 8. Glass with water. 18. Havan Kund.

9. Lota with water. 10. Long Spoon for Ghee.

19. Kitchen Foil one Packet. 20. One Coconut.

Lakshmyaascha stana utpannam Mahaadeva sadaa priyam, Bilva vriksham prayachchhaami eka bilvam Shivaarpanam. Darshanam bilva vrikshasya sparshanam paapanaashanam, Aghorapaapasamhaaram eka bilvam shivarpanam.

The translation : Born from the heart of Goddess Lakshmi, the Bilva tree is ever dear to Mahadeva. So I ask this tree to offer one Bilva leaf to Lord Shiva. Even if (one) has darshan ( view) of the Bilva tree, and touches it, surely frees one from sin. The most terrible karma is destroyed when a Bilva leaf is offered to Lord Shiva. It is also believed that Lakshmi, the Goddess of Wealth, also lives in the bel tree. Those who perform the puja of Shiva and Parvati devoutly, using the leaves, will be endowed with spiritual powers. Medicinal uses The roots, skin, fruits and the leaves of the Bilva tree are used for medicinal purpose. Bilva has astringent, edema lessening, anti-diarrhea, laxative and appetizer properties hence, can be used to cure both internal and external diseases.

The sacred tree has many medicinal usages and is advantageous in curing many human ailments such as : * bleeding gums. * Bel fruit clears diarrhea, dysentry, phlegm, high blood pressure, morning sickness in pregnancy, stress. * Asthma can be controlled when a mixture of dry bel leaf powder & honey is consumed daily * Jaundice can be cured by consuming the extracted juice of the bilva leaves * Anaemia can be cured by drinking the powder of the bel fruit mixed with milk * Bel fruit keeps the skin rejuvenated when pasted into a facepack; also cures joint aches

Coconut is one of the most important items that are used in the Poojas in India. This is the main fruit that is used during the inauguration part of any Poojas in India. Pooja time is not merely a time for the religious rituals but also for the festivals in this country. Thousands of people from all over this planet come to India to watch the spectacular celebrations throughout the whole year. There are all the required arrangements for this huge flow of tourists to this country. Travel agencies are always there to take all the responsibility to take the tourists to the main places to visit during the Pooja days. The beautiful idols of Hindu gods and goddesses, structures as well as the illuminations of electric lights are also important parts of these festivals. There are also many tourists coming from the foreign countries and special cares are taken for them. Government of India has taken all the steps to nurture the traditional rituals in this country and that is why tourism in India has also got great growth. Apart from all these the Pooja items are also important to the non residential Indians (NRI) who really misses their motherland during the Pooja times. Coconut is the fruit that is also exported to the foreign countries because of this reason. The main use of coconut during the Pooja rituals is during the time of beginning. Coconut is regarded as one of the holiest fruits in India. The South Indian as well as some of the West Indian states are great producers of this fruit. Among them the name of Kerala is mentionable. Coconut trees are generally found by the sea beaches and this is because of the fact that the sea beach weather is a perfect one for the growth of these trees. The ritual that involves coconut in the Poojas is the breaking of the fruit at the very beginning of the whole custom. Sometimes the guests in the programs are invited to break the coconut to mark the introduction of the Pooja. After that the main priest who performs the main rituals during the Poojas.

Shraddh or pitru paksha are the days in which special offerings are made to the ancestors. Shraddh in the Ashwin month has great importance for Hindus. These rituals are performed by the Hindus with full holiness for the dead soul of the ancestors. According to Hindu mythology it is said that this rituals which are performed during this fort night provides peace to the soul of their ancestors. This year Sharddhs are starting from September 13 soon after the Ganesh Visarjan and will end on September 27.According to Hindu mythology the ashwin pitru paksha is the most important time to perform rituals which can provide peace to the soul of the ancestors, the rituals reaches to the ancestors immediately. All the rituals and full details of Sharddh are mentioned in Hindu purans, especially in matsya puran, Garuda puran, Agni Puran. To perform this rituals one should offer food, clothes and other things to Brahmins and poor people, before offering food to the Brahmins a small amount of food should be offer to Cow. A small portion of food is also offered to the Crow who is considering as the connection developer between the human/ living world and the dead world. Different people perform different rituals to provide peace to the soul of their ancestors.

Surya Namaskar or the Sun Salutation is considered the king of asana practise. It is a beautiful weave of the physical, emotional/psychological, spiritual aspects of our being. It comprises of 12 vital postures that work on the spine and the major muscles of the body to give strength and flexibility. When combined with appropriate breathing, it works on the deeper physiology of the body, the very endocrine system, whose synchronised functioning is responsible for the health of our body and emotions. It works on the various chakras or energy vortices at the etheric level. When the bija and the surya mantras are chanted while moving the body in tandem with the breath, the frequency of the entire system can be altered to vibrate at a much higher level. When performed in its completeness, Surya Namaskar has the capacity to change our very bio-energy by cleansing, healing and rejuvenating us at the deepest cellular level. It is a profoundly simple practice that brings together the body-mind-spirit to confer a feeling of expanded Oneness with all. It represents the masculine energy of activity and is done first thing in the morning as the sun rises in the horizon. Benefits: Strong, flexible body; tremendous stamina Removal of toxinsboth physical and psychological Glowing countenance; deep rejuvenation, Heightened level of energy Feeling of centeredness and clarity; connectivity to core strength.