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 | Sunday, January 31, 2010 |
| | | Nose Ornaments of India Many readers of Kamat's Potpourri ask about thee significance of nose-piercing and wearing studs or ring in the nose by Indian women.Well, one thing is common to Indian women. They are extremely fond of ornaments! Apart from hands, shoulders, fingers, waist, ankles and feet, (fingers) they are capable of displaying innumerable ornament. Hair, ears and nose are no exception. On the ear-lobes at 4-5 places upper lip and inner thinner ear part are also pierced to sport dainty jewels. Hence the ear itself has three-four ornaments at times linked by a light chain. © K.L.Kamat
Portrait of a Muslim Woman
Portrait of a Muslim woman with a huge nose ring Nose-ornament is not native to India. There is no mention of nose ornament in Vedic literature or other sacred texts. Ancient sculptures do not depict it. Neither is it mentioned in Amarkosh, the ancient lexicography, nor in Bharata's Natyashastra, which lists several other ornaments. Most probably it is of African origin, and has traveled to India, along with the Muslim conquest. Ibn Batuta the great globe-trotter from Tangiers, was in India between 1336-1346 AD. As a guest of ruler of Honavar, he had noticed nose rings worn by Muslim girls who were very beautiful. The region was in habitated by Moors or Arabs who were traders much earlier to the advent of Islam. They were known as Navayats. Indians are known to adopt quickly any foreign custom, advantageous to them. In no time, nose-ornament became immensely popular and received shape and identity of caste and community. Diamonds and precious stones set in gold were worn on the right, left or middle of the nostrils. Natth (or nattu in Kannada) is a big nose ornament. Muguti is a jewel-studded smaller ornament. It is mentioned in several Kannada classics from thirteenth century onwards. Nose-ornament: its significance to orthodox Hindus Natth became essential part of trousseau of married women. If the nose-ornament fell or was lost, it was considered a bad omen. In certain communities, women gave up nose-rings along with other embellishments immediately after their husband's demise. City-bred girls of my generation, were saved the pain of nose-piercing. But the practice was and still is, prevalent in the rural subcontinent because auspiciousness is associated with it. Of late hip western women are seen wearing nose ornament. These days fashionable girls can wear artificial rings without having the pain of nose-piercing using light press buttons. Nose ornaments are a galore in extremely ornament-passioned country that is India.
| | Amma's Column by Jyotsna Kamat
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| Monday, January 18, 2010 |
| | | Researcher Collet -- Biographer of Raja Ramhohun Remembering a Rare Researcher Collet, Biographer of
Raja Rammohun Roy (1822-94) "I am dying. I cannot finish my "Life of Rammohun Roy". But when I enter the unseen, I want to be able to tell Rammohun that his "Life" will be finished. Will you finish it for me?" was the dying message of Miss Collet to her friend, Rev. F. Herbert Stead. He did complete the work and retained his anonymity scrupulously. It was revealed to office bearers of the Brahmo Samaj much later, in 1933, by the niece of the author. Miss Sophia Dobson Collet was born on 2nd February 1822 of a Unitarian Church family of London. Her great grand-uncle was Governor of Fort St. George (Madras) for two years (1719-21 CE). Her mother's brother was also in the service of the East India Company. That was all about Collet's Indian connection. But her biography of Raja Rammohun Roy, the great pioneer of modern Indian Renaissance (1774-1833) is considered a standard work in England and India. Collet was an invalid by birth, having a curvature of the spine. She was not sent to school because of the deformity. She was educated at home by her mother's sister, Miss Mary Barber a highly cultured and noble lady. Sophiat saw Raja Rammohun Roy in South Place Chapel London at a tender age of ten. She must have been greatly impressed by his unusual genius. Throughout, she was warmly attached to Raja's memory. She always called him "Rammohun". She often said that her only desire was to live long enough to complete the book about him. Unfortunately she could not, though she wrote from sick-bed. She had not seen Rev. Herbert Stead either, and he had no connection with the Raja or his movement. But he completed the manuscript with immense efforts, with the mass of collected material not at all familiar to him, among his many pursuits. As a continuator he left an humble note that "the work in conception, outline, materials and in all but concluding literary execution, is and remains Miss Collet"s".
The material Collet had collected for Raja Rammohun Roy's book was stupendous. It ran into several bound volumes. It took twelve years to write more than three hundred fifty pages of the incomplete book. When we realize her devoutly Christian background, her admiration for Rommohun Roy"s work and his theistic approach in founding Brahmo Samaj could be better appreciated. She did not possess basic knowledge of Sanskrit, Arabic or Persian in which Roy excelled. She also lacked the insight into the depth of ancient Indian spiritual heritage. But her painstaking collection of mass of information is witness to her labor of love, singular honesty and sincerity under extremely trying circumstances of her frail health. As a model researcher, she always went for original sources ad did not quote from secondary material. She was singularly responsible for creating awareness among the educated British regarding founding of Brahmo Samaj and its achievements. She wrote in " The Daily Telegraph" a leading, Daily of England, "British Quarterly" Review, "Inquirer" and Unitarian Herald" which had wide circulation. She brought out the volume of "The Brhmo Samaj" which was published by Allen & Co. She wrote articles not only on Rammohun Roy, but about Keshub Chandra Sen and Debendranath Tagore, other leading Brahmos. Her "Brahmo Year Book" in seven volumes (1876-82) is a store-house of information about that august body. She learnt Bengali and used to write letters in that language to her Brahmo lady-friends. She helped many other Brahmos, visiting England, by arranging their lectures and publishing them. She liked music and was fond of poetry. Her unfinished book, "The Life and Letters of Raja Rammohun Roy" was brought out by Harold Collet in England in 1900 and second edition by Sadharan Brahmo Samaj in Calcutta in 1913 and the third one in 1962. 
See Also:
• India's Historians
• The History of History of India | | Amma's Column by Jyotsna Kamat
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| Saturday, January 09, 2010 |
| | | Musings on the 60th Anniversary of Indian Republic India became a free nation on the 15th August 1947. Thereafter legal luminaries and scholars of administrative and constitutional method, drafted a constitution suited to this pluralistic and tradition-bound country. Due importance was given to adult franchise so that Indians could elect their own representatives who will administer the land at the state and national levels. India at the time was divided into thirteen British - run territories, and more than five hundred principalities, big and small ruled by royals. It was left to the astute statesmanship and iron will of Sardar Vallabhbhai Patel (1875-1950), to coax, convince and at times threaten the princes of India to join the Indian Union. India Emerged as a Sovereign Democratic Republic on 26th January 1950, exactly sixty years ago.Much water has flowed through Ganga river during these sixty long years. With several gnawing problems like poverty, illiteracy, mismanagement of resources, natural as well as artificial, can proudly proclaim that India as a republic has succeeded. As world"s biggest democracy of more than hundred million people, there is no match to India in the process of electing its representatives every five years. Dictatorships military or otherwise, are a legion in the world, in the garb of republic. Pakistan, born on the same day, India became free, calls itself, "Islamic Republic of Pakistan". So called "republics" exist in different parts of the world. Threat of India becoming a dictator-run country or attaining totalitarian form of government is a remote possibility. The Emergency years of Indira Gandhi's rule (1975-77) have proved that Indians do not take kindly to government curbs on press, institutions and individuals in the name of discipline. Indira was defeated by, until then unknown town-politician in her prestigious constituency, when she declared elections, being sure of a cake-walk to victory! The real threat to Indian Democracy is from within. Several fissiparous tendencies are cropping up. In earlier years, agitation was on for creation of linguistic states. Given that there was demand for states for tribal regions, which was also granted. Of late agitation is going on for the bifurcation of linguistic states as well! The demand is going on for dividing Andhra Pradesh, one of the bigger states in Indian Union, into Telengana and Andhra. The Chief Minister of Uttar Pradesh the biggest state is demanding the division in three parts. The Gorkhas, originally from Nepal are making a demand for a state in Indian territory! Other smaller divisions are also making claim for separate states. Most disturbing thoughts are that the agitators are taking to streets. At times public property is damaged and police are attacked for silly reasons in the land of Gandhi and nonviolence. Elected representatives are attacked, microphones damaged by their brethren in the assemblies of elected representatives as it happened in the states of Maharashtra and Karnataka when session was just to start. Mobs are provoked by power-hungry politicians for petty things. Main object of the several so-called "leaders" is to grab power, make money by all corrupt means, and stay in power. Mutual mud-slinging is very common and the media called the fourth estate (fourth power in any free country after Executive, Legislature, and Judiciary in representing public opinion in self-rule) has forgotten its role in free India, of educating the masses. Its eye is on sensational matters, at times not caring for authenticity. Sixty years are long enough to learn the importance of right to vote and mandatory powers of the elected government. But Indians have not much choice when elections are declared. Only money-power matters and those so-called "leaders" who have amassed money by questionable means, get tickets from different political parties. It is Hobson's Choice! People who have no love or concern for their country, get elected only by "purchasing" votes through the huge unaccounted amount. In Gandhian Era, best and selfless brains were attracted to politics, from all strata. Now the political scene of India has completely changed. In spite of the best efforts of Election Commission of India, reputed for impartiality, there is corroding effect on Indian Democracy, due to lack of National Commitment and discipline on the part of political parties. India as a country, had evolved self-rule at the village level five thousand years ago. But has yet to prove that it is the best ruled republic. Only when the public at large, fully realizes the importance of their voting in the formation of the government and its role in the welfare of the country, things will improve. It needs special efforts to educate masses of India's size, in such matters.
| | Amma's Column by Jyotsna Kamat
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| Tuesday, January 05, 2010 |
| | | Saiva Saints of South India Saiva Saints of South India: Appar- like Alvars or Vaishnava Saints, Saiva Saints called Nayanmars have influenced life and thought of South Indians through the ages sixty three Nayanmars (called "Aravatmuru puratanaru" in Kannada language), are venerated in many Siva temples of Tamilnadu. There were kings, brahmins, merchants, potters, farmers, hunters, shepherds and fishermen among them. Appar (father) belonged to Vellala so called low caste. He seemed to have lived in the 5th century C.E. Appar seems to have followed Jainism earlier. But became Saiva mendicant later and moved from place to place singing glories of Siva. He did humble jobs in the temple like cleansing the premises and removing weeds from the temple garden. Appar sang as he worked.
As fire in wood, as butter in milk,
The Luminous one lies hid within,
First fix the churning rod of love
Pass round the cord, intelligence,
Then twirl (churn). God will bless thy fight.
Another of his hymn runs like this:- He is our mother and father
He our brother and sister,
He the creator of the three worlds; If we can remember in our hearts
The Beloved of the Gods, and the Dweller
in the flower city. He will be the unseen
Helper of all.
Jnanasambandar
Appar preached utmost humility and preached the path of a servant i.e. dasa marga. Jnanasambadar - was a very young lad when he became devotee of Appar, whom he called father (Appa). Jnanasambandar came from a Brahmin family. As innocence personified it is believed that Goddess Parvati herself came down to the earth, fed and nursed him. He called her Amma. He moved with Appar and died at the age of sixteen. He stood for virtuous living. As Appar followed dasa marga Jnanasambandar followed the path of the good son (Sat-putra marga). Sundaramurti
The third great Saint who preached the path of friendship (saha-marga) was Sundaramurti born in Brahmin caste. It is said that Siva himself came in the guise of an old man and claimed him to be his bond-slave. Like his predecessors he wandered all over the Southern Indian region and sang praises of Siva. He also died young. The hymns of the three saints are known as Tevaram or Devaram. These hymns are sung in all the important Siva temples of South India Instead of Vedic-mantra recitation. These Tevaram compositions are sung at the time of puja in Tamil homes as well.
| | Amma's Column by Jyotsna Kamat
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| Monday, January 04, 2010 |
| | | Gandhiji - as seen by Kailasam The Recipe for Making Gandhi Into a bare handful of bone and skin
Pour just an ounce of flesh and blood;
Put in a heart love-full as sea in flood,
Likewise a mind profound and free from sin;
Fix on two jumbo ears, two goo-goo eyes;
Paint on a smile of babe at mother's crest
And speaks with tongue which honey's sweet defies;
The "stuffing"? goat"s milk soya beans and dates!
Now, cover to brim with suffering human's tears
And bake this dish in goal for umpteen years:
Take out and "garnish" it with pariah mates;
Wrap up in rags, prop up with lithe bamboo
And serve: The World Redeemer: OUR BAPOO!!!
© Manohar Grunth Mala
Portrait of T.P. Kailasam
Kailasam was great Kannada humorist and writer. From Manohara Grintha Mala Collection See Also:
• The Poem in T.P. Kailasm's Handwriting
• Mahatma Gandhi Album
| | Amma's Column by Jyotsna Kamat
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| Saturday, January 02, 2010 |
| | | Visitor's Log at Gersoppa Falls Late Armando Menezes (1902-1983) was a distinguished educationist, poet, writer and professor of English at the Karnataka University Dharwad. His selected works have been brought out in a collection, "The Cradle of My Dreams" by his sons Louis and Ignatius Menezes (Chennai 2002). This selected passage below is from his essay on Gersoppa Falls, better known as Jog Falls, which he visited seventy years ago. His musings on the visitors' book at the Traveller's Bunglow make an interesting reading.© K.L.Kamat
Streams Named Raja, Roarer, Rocket and Lady
River Sharavati sprinting down the Sahyadri mountains near Hoanavar "Who can stand over this mighty spectacle, says one, and disbelieve in a Creator? No, says another, the most cogent position-topographically as well as theologically speaking-is below, in the pool. One man has been tapping the dark-gray rocks with a little hammer and hints at geological possibilities. Another laments the huge waste of "uncaptured" power. A third promises excellent fishing a certain number of feet above, or is it below? The Falls. One brave Englishman has, somewhere in the nineteenth century, made a perilous crossing on foot, through a merciful barrage of rocks, and . . . "how he perspired"! Voices from the past! From what civil servants and reverend chaplains and incoherent army officers, forgotten dust long since! What mysterious force drew them here, on horse back or country-cart, over sketchy roads, that, after a sojourn long or brief, they might "find the Patel very useful and the food satisfactory"? Strange midnight fascination that made us plod through ponderous verbosity and indifferent English through changing modes of that same shrill omnipresent ego, impregnable to the last, which not that incessant, relentless artillery of beauty could subdue! And, though I am here on a folly-haunt, I confess I was able to sympathize with the strange whim of that visitor who left on record that "suicide would be pleasant here"! A morbid thought, to be sure, yet, some forgetfulness of that ever-urgent self! For this, I forgive the poor man even his morbidity. I later learnt its cause: there was a girl in the case. But even apart from this particular irritant, beauty does get some men so. Why should beauty make us sad? Is it because it is ever beyond us, ever incomprehensible; or is it because it comes to us with certain intimations of eternal beauty whose final price is death? It was in this very Traveller's Bungalow, that a two-year old page of the Visitor"s Book angled for another of my peculiar follies. It was all the work of an all too sincere tourist, or was he perhaps a master-satirist?. He simply said he did not like the Falls; that all that had kept him there was a fine roast chicken; when that was eaten, he was off. Between the last pickings of his lunch and his disgusted departure he had just found the time to record his impressions. These tempted me to my second fall. I fell for the chicken. With all that power and majesty behind me, I am ashamed to own, I wrote a satire! Wrote it on the margin of that two-year old page:
O Fool who ate and wrote in haste;
That all who read must hate it;
A roasted chicken has more taste
Than you who blindly ate it.
I copy it here for my eternal monument...They say that it's but a step from the sublime to the ridiculous. I measured it myself that fateful step. It yawned perilously between the edge of dark-gray rock over which the waters plunged and the two Visitors' Books on the British and the Mysore side of the Gersoppa Falls.
See Also:
• Visit to the Jog Falls in 1947
• Queen of Gersoppa
| | Amma's Column by Jyotsna Kamat
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| Tuesday, December 29, 2009 |
| | | Sharif, the Saint Poet of Shishunal Muhammad Sharif better known as Sharif of Shishunal (1819- 1889) is a splendid example of Indian Sufi tradition wherein Islamic and Hindu spiritual traits mingled inseparably. He was born at Shishunal village near Gudgeri railway station on Hubli-Banaglore route. His parents, Imam Hazrat Saheb and Hajjuma were childless for many years and finally Sharif was born with the blessing of Khader Shah Wali, whose tomb -- supposed to be wish fulfilling -- existed in nearby village of Hugular.Sharif studied at the Kannada village school and passed Mulki (VII standard) . He studied Marathi and Urdu as well and composed poems in all the three languages. He read Ramayana, Mahabharata and several other Kannada classics at a fairly young age. He participated in all Hindu and Muslim festivals, with equal enthusiasm, and enacted in folk –plays. 
For a short while, he worked as a primary school teacher in nearby villages. But the inner or spiritual call was too strong and he went in search of a Guru who would provide guidance in many of the puzzles he was facing while reading religious texts. Finally he met Govinda Bhatta, a Smartha Brahmin who professed Adi Shankara's philosophy of monism. Govinda Bhatta could at once gauze this Muslim devotee's deep insight and hunger for spiritual knowledge. Sharif became his disciple. His devotion to Guru reflects in many of Sharif's compositions. See: Kodagana Koli Nungitta A Muslim devotee for a conservative Brahmin Guru! Similar thing had happened in Varanasi, 400 years ago, when Kabir had pleaded with Ramanand to be his Guru. Both Kabir and Sharif were born poets ,and their quest for self-realisation under able preceptors, made their perception clearer. They wrote hundreds of verses, trying to reform society. They condemned superstitions, advocated castelessness and laughed at hypocrisy. They regaled the audience by bringing in familiar anecdotes. Sharif was an avowed folk-poet. Local legends, deities, phrases, idiom and anecdotes abound in his compositions. Along with musical flavor, one is able to visualise social milieu of his times. Most of his verses have double meaning. His very popular songs like 'Let us go for a picnic' (allikerige hogona) 'Let us see God's chariot' (teraneleyutara tangi) "join for swing game" (jokali jeekona) have all legends and similes of everyday life but they ultimately convey eternal or otherworldly message. The homely similes are endearing and the lyrical quality is catching. The local flavor is lost in translation and few have tried to translate Sharif's compositions into English. Like the Vachanas of Virasaiva saints or Sarvajna, Sharif's compositions are very popular for their universal appeal as well. During his life time he was surrounded all the time by followers and admirers, some of whom took down verses which poured out extempore. His criticism of blind beliefs both in Muslim and Hindu communities were never taken amiss, and have survived today because of the sting clothed in pleasant and appealing language. He profusely used local slang. Profoundly knowledgeable and well-traveled, Sharif lived at Shishunal village most of the time, teaching monism, composing poems or spreading universal traits like love, charity, unstinted devotion to Guru and God. He was beloved of both Hindus and Muslims. He died on the very date of his birth viz- 7th of March 1889. A simple tomb (gadduge or sacred seat in Kannada) exists in Shishunal village under plenty of shade of huge tree amidst flowering creepers. On the left side, Muslim devotees perform namaz and offer sugar. Hindus offer comphor, fruit and arati, coconut, and pray. 'Sharifajja' is grandfather of all. It is the highest tribute paid by Kannada people to a unique saint who enriched their spiritual and social life in no small measure at the same time, with a very simple existence. | | Amma's Column by Jyotsna Kamat
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| Monday, December 28, 2009 |
| | | Sage Yaska Sage Yaska (C 1000 B.C)Scholars are struggling to fix dates of life and times of great Indian mathematicians, grammarians and astronomers, who lit the lamp of knowledge while rest of the world was yet to wakeup. Only their names and works associated with them are remembered. Hence in the ancient land of "Timeless Theater" that is India, the living period of such scholars could be stretched for a century or two, till one or two names of his successors come to light. The age of world"s first etymologist is laid down at 800 to 1000 before Common Era, since grammarian Panini who perhaps lived in 600 B.C. mentions him, the great sage Yaska. We have seen that Nirukta or etymology is one of the limb of Vedangas. Yaska is credited with this monumental work, which helps understand correct interpretation of Nighantu or glossary of Vedic terms. As Vedas became larger with inclusion of new compositions of ancient Seers, the need for correct understanding of the words and phrases of Vedic rituals became greater. This need first lead to compilation of Nighantu or Vedic lexicon. But again the expanding Vedic terminology needed correct interpretation and Yaska came to help. Yaska's basic theory is that all words, especially nouns are derived from dhatus or verbal roots. This fact he has proved in a scientific and systematic way. All mantras have specific meaning and usage. He also deals with the method of deriving the meaning of words in Nighantu which help definition of Vedic deities, their characteristics and meditating forms. Though Yaska made it clear that the main purpose of Nirukta was to understand correct usage of Vedic terms, it became the primary text for classical Sanskrit as well, because the nature of nouns, verbs, prepositions and indeclinable particles etc are explained clearly, in his work. The Nirukta throws light on contemporary society as well. Daughters had equal share with sons in father's property including the immovable property; Sanskrit was the spoken language.
See Also:
• The History of History of India
| | Amma's Column by Jyotsna Kamat
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| Sunday, December 06, 2009 |
| | | K.T. Appanna I have been invited by the Mythic Society to deliver a lecture on Science of Cooking (Pakasastra) in ancient Karnataka. The occasion is remembrance day and birth anniversary of K.T. Appannah (1884-1962) and his contribution to society through catering service. Late Kolar Thirumalaswami Appannah was a pioneer in hotel industry in old Mysore State. He lost his father due to Plague, at the tender age of fourteen. Being the eldest son he was compelled to support his mother and the siblings. With no assets or monetary help he had to fend himself. With the support of his maternal uncle and Ramaiah, a neighbour, who lent him 300/- Rupees, he started a small eatery in 1898. Catering was not at all easy, in the caste-ridden conservative society. Selling eatables was not considered respectable. With the help of his mother he built Hindu Coffee Club in 1898, which became famous for Idlis, Bhajjis and Upma with aromatic coffee. There were "clubs" and "hotels" only for Europeans in Bangalore at the time, and Appannah became a trendsetter by opening a coffee club for natives. He introduced tables, chairs, cups and saucers, which were all a novelty. People used to sit on planks on the ground and ate on Banana leaves, a centuries old practice at the time. With eternally moving people and camping drama companies, Appannah"s small coffee club teamed with people all the time in Chickpet (Market area) in Bangalore. Appannah then started serving meals. Young students, who could not afford hostel expenses were very happy to have two sumptuous meals twice a day with 6/- a month! That worked out at two annas a meal. The moderate charges, clean and quality service, drew more and more customers. Bangalore city station was growing as a railway center for travelers from south as well as Bombay and Mysore. By 1905, Appannah was selected to do railway catering. He rose to the occasion. Dewan M. Visvesvaraya a doyen among administrators was quick to recongnise Appannah"s dedication, business acumen and philanthropic nature. Government of Maharaja of Mysore wanted better civic amenities in Bangalore, which was frequented by noted businessmen, industrialists and tourists. The matter was discussed in a meeting and K.T. Appannah took the initiative and thought of starting boarding and lodging facilities at a single place. He went for a bigger building near railway station, purchased new furniture and equipment. The government also helped him with a small grant. The Modern Hindu Hotel was born in 1916. It was the first hotel which catered on a big scale irrespective of castes and communities. It was a daring attempt which was successful because of the prompt and good service and personal attention of the proprietor who had eye for every detail. Modern Hindu Hotels came up in Mysore and Ooty. These hosted many a VIPs of those times including Rajaji, M. Visvesvaraya, Rt honorable Shrinivasa Sastri, and D.V.G. and the great historian Prof. K.A. Nilakanta Sastri. Appannah was a great philanthropist. Right from the beginning he provided free meals and helped the poorest who approached him. Many educational institutions in Bangalore availed his liberal donations. All hoteliers respected him. Shri K. Seetharam Rao founder of Dasprakash chain of hotels, acknowledged Appannah as his Guru. On November 19th 1962, he had collected a huge amount for National Defence Fund, against aggression of China and had started to hand it over to the Secretary of Mysore State, when he suffered a fatal heart attack. He was 78. October 10th the birthday of K.T. Appannah is observed as Hoteliers' Day.
| | Amma's Column by Jyotsna Kamat
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| Friday, December 04, 2009 |
| | | Vishnu or Vaishnava Tilak Vishnu or Vaishnava TilakThe peculiar custom of wearing tilak on the forehead by Hindus is well known. These days bindi or tilak has developed into an ornamental sign to match the dress and ornaments. Matching bindis are mentioned in Manasollasa, a Sanskrit encyclopaedia of 12th century CE. Matching bindi is an old fashion.
Earlier, the mark of tilak on the forehead identified the sect to, which the individual belonged. Tripundra, artistic horizontal three lines joining at corners signified a devotee of Shiva. Vertical three lines marked a Srivaishnava. Vertical one line is associated with Vishnu and is known as Urdhavapundra. Usaually a tilak is made of freshly grinded sandal paste mixed with vermilion and turmeric as per Shastric injunctions. 
Vishnutilak or Urdhavapundra comprises of pure sandal, these days familiarized by the ISCON. (International society of Krishna consciousness). It is worn on twelve parts of the body which are identified as very sensitive points which evoke spiritualism. These twelve parts are 1) fore head 2) navel 3) chest 4) throat 5 & 6) both sides of stomach 7 & 8) both arms 9) backside of neck 10) upperback 11) lower back, and 12) waist. Tweleve names of god Vishnu are to be uttered while applying tilak over the body. These are a) Keshava b) Narayana c) Madhava d) Govinda e) Vishnu f) Madhusudana g) Trivikrama h) Vamana i) Shridhara j) Hrishikesha k) Padmanabha l) Damodara.
There is a system in applying tilak. The paste is held in the hollow of the left hand and ring finger is utilised to apply to left side and vice versa for right side. Uttering the above specified names as " Om Keshvayaramah, Om Narayanaya Namah etc., the paste is applied to different parts of the body with full concentration. Remaining paste is applied to the tuft of hair, uttering "Om Vasudevaya Namah." | | Amma's Column by Jyotsna Kamat
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Jyotsna Kamat Ph.D. lives in
Bangalore.
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Jyotsna Kamat
