[Every tradition involves certain lies for the sake of implementing action that develops devotion. In India, the North side is considered as auspicious land (Puṇya Bhūmi) because of the sweet Ganga River flowing from the pure snow mountains (Himālayas). The South side is not considered so auspicious due to the salt-ocean and is said to be the land of worldly work (Karma Bhūmi). When the Sun turns North, it is said to be pious (Uttarāyaṇa) and when the Sun turns South, it is called inauspicious (Dakṣiṇāyana). Yet this classification of North and South based merely on geographical direction or the Sun’s turning is meaningless if taken literally. Many pious people die in Dakṣiṇāyana and many sinners die in Uttarāyaṇa. Pious souls like the three Ācāryas (Shankara, Ramanuja, Madhva) are born in South India while sinners like Duryodhana and Śiśupāla are born in North India. The symbolic classification only shows that devotion to God and attachment to the world are opposites, like North and South poles (Dūramete viparīte viṣūcī…- Veda). Except for this point, North and South have no significance by place or time. Thus, the North gate means turning towards God from family, while the South gate means turning towards family from God. God competes with family to test true love. When this Krishna stole butter, the Siddha Gopikas rejoiced, being turned towards God from family and they stand before the North gate and the rest Sādhaka Gopikas, who are turned towards family, became angry and complained to My mother, standing before the South gate.]

[Even if a person remains at home without bath, but turns towards God by sacrificing blind love for family bonds, the person is before the North gate of God’s temple. But if a person takes bath with cold water and stands at the temple’s North gate with selfishness for fruits, the person is actually at the South gate and has not reached the God’s temple at all. Unless tradition is analyzed and real meaning revealed, people remain stuck at the first step, which is recognition of God’s existence, without climbing higher. The real meaning of Saṅkrānti festival is the transition of a person from worldly life to spiritual life. The sun (intellectual knowledge) enters north side (Spiritual life) leaving south side (worldly life) by entering Capricorn-zodiac (crocodile has firm grip) from Cancer-zodiac (crab has weak grip). These six months transition is called Uttarāyaṇam. Both crocodile and crab live in water, which means that one has to implement both these grips while living in this world only. The grip in the spiritual life must be very firm grip of crocodile, whereas the grip in the worldly life should be with full detachment like the weak grip of crab. Śaṅkara creates crocodile while taking bath in the river in the transition of worldly life to spiritual life. Lies must be applied to beginners standing on the ground, but must be revealed for those stuck at the first step. Thus, the Vedas preached instrumental devotion through sacrifices (Yajñas) for beginners, later revealing truth to transform the instrumental devotion into goal-devotion.]

[The birthday celebration of one’s child should be later on and by others, not by the parents and relatives. When the child grows and does some permanent benefit to society, his/her birthday is celebrated by the society. Śrī Rāma Navamī, Śrī Kṛṣṇa Aṣṭamī, Śaṅkara Jayanti, Buddha Pūrṇimā etc., are performed by the society. One should not celebrate one’s own birthday, which is like self-praise. Similarly, one should not celebrate the birthday of one’s child, which is like praising one’s own child. It is difficult to understand why parents celebrate the birthday of their child. What greatness of the child is revealed in childhood itself? Or, is it for the great act of producing a child? Even animals and birds are producing children. Parents should experience real happiness when the birthday of their child is celebrated by society in the future. If this angle does not exist, one can celebrate the birthday of their child in the angle of real worship to God and in receiving blessings from the real devotees. One of these two angles should be present in the birthday celebrations. Generally, people greet others by wishing a happy festival or a happy birthday etc. One must analyze every word and action of oneself to discover the truth. The first question one has to put to oneself is: “Am I, a general soul, competent enough to wish something good or bad for other souls?”. One cannot wish anything even for one’s own self. Therefore, there is no use in cursing bad or wishing good for others. Does the soul know about its ant like potentiality?]

[The good or bad in one’s case or in the case of others happens according to the results of previous deeds only. One’s wish cannot change the established mechanism of the divine system of deeds and fruits (Karma Cakra). Only God is competent to change this divine system. The statement “May God bless you” is also wrong on analysis. Is one dictating God or instructing God to bless somebody or even one’s own self? If one is interested in the welfare of somebody, the only way is to state “Please pray God on this occasion so that He will change your mind through divine knowledge and get rid of you from all the results of sins or all deeds.” By such statement, one does not expect the violation of the divine system in any way. God Gaṇapati is said to be Vighnakartā, which means, He creates obstacles. But He is also said to be Vighnahartā or the remover of the obstacles. The obstacle increases the devotee’s vigour in the spiritual effort. So, the obstacles given by God (from the past sins of the devotee) actually remove the bigger obstacle of slow spiritual progress. Gaṇapati means the Lord of the devotees of His innermost circle that are liberated souls. He is the ultimate Lord, who comes down to this earth in human form to play here. Ignorance is at its maximum on earth and therefore, the earth is an excellent playground for His divine play. He comes down along with His devotees of the innermost circle called as Gaṇa (Krīḍayantam aharniśam— Shankara). It is just like a boy calling his closest friends to play a game or a person going to enjoy a cinema along with his family members. Therefore, the ultimate Parabrahman, who descends down in the human form along with His innermost devotees, for the divine play on this earth is Gaṇapati (Gaṇānāṃ tvā— Veda).]

[Some ignorant people say that lighting an oil lamp spreads positive vibration. If the same oil, which gets burnt in an oil lamp, is instead used to cook healthy food for a poor person, his life-lamp (prāṇa dīpa) will glow brightly. Oil is expensive and if one donates that oil to the poor, they will use it to cook some food and consume it to get more energy. This is the real dīpārādhanā (lamp worship), where the devotee is lighting a prāṇa dīpa (life-lamp). Is the positive vibration more important than lighting the life of the poor person? Is one’s own enjoyment more important than helping a starving beggar? God, being the Divine Father of all souls, will be happy if one helps other souls in need. He will not be happy if one spends money for one’s own enjoyment. If one is lighting lamps to please God, he/she must realize that God is not happy with this act. In fact, He is angry for wasting oil, the food. The Veda says “Paraṃ jyotiḥ”. The Brahma Sutra says “Jyotir adhikaraṇāt”. This means that whenever the word ‘light’ comes (in a philosophical context), it only means God. In this Dvāpara age, when darkness comes, lights (lamps) are lit at every home using ghee or oil because alternatives like kerosene or electricity are absent. Due to knowledge-light, ignorance-darkness disappears. Since Knowledge is God as said in the Veda, light is thought to be God. But, one should carefully take the implied meaning and not literal meaning of every word.]

[While doing any ritual, the first step is Rakṣā Bandhanam, which is binding a yellow or red thread with a leaf or flower around the wrist. The significance of Rakṣā Bandhanam act is that God, being omnipotent, protects the devoted soul. This concept extends to a brother through the same ‘Rakṣā Bandhanam’, expecting him to protect his sister. Though the brother is not omnipotent, he can protect her to some extent since males generally possess stronger physical personality than females. Based on this principle, the Manu Smṛti says that a female soul shall not go out alone, leaving the house. Generally, females wear gold and there is fear from thieves since females have weak personality. This doesn’t mean that the independence of females is taken away. The scripture further states that a female must be protected by father in childhood, by husband in youth and by son in old age (Bālye pitṛvaśā kanyā…na strī svātantrya marhati). This is often misunderstood by some females that Manu is objecting independence to females, implying confinement at home without education. Here, the advice against independence means that she should not go outside alone because the female at every stage, is adorned with gold. If she goes alone, thieves may forcibly steal her gold or rowdies may attack her character. These protective aspects are suppressed, while wrong interpretations are projected to defame Hindu scriptures in especially Kali age. Dharma or justice depends on place and time. Justice in one Yuga may differ in another Yuga and justice in the same period may vary from place to place. It is said that God is an item and has no change, whereas justice is practice and hence, changes (Kriyāyāṃ vikalpaḥ na tu vastuni).]

[On the Nāga Pañcamī (festival of Serpents), snakes are worshipped by attempting to feed them by pouring milk before them or into holes, where snakes are found. On the other days, people kill serpents whenever and wherever they are seen. A serpent never harms anybody unless it is hurt and fears for its own life. It spreads its hood and gives a hissing sound as a warning. After biting, the serpent does not drink man’s blood or eat flesh. But, man is killing animals, which do not harm man or eat his flesh. Everyone must develop some kindness and understand these serpents. Since serpents do not drink the milk, the milk is wasted. The Veda says “Annaṃ na paricakṣīta” i.e., food should not be wasted and that such wastage is sin. Milk is a complete food and by wasting it, the devotee is earning a lot of sin. In the implied meaning, the snake’s abode represents the human body and the snake represents the hunger, which is the fire-energy represented by waves. Energy is propagated in the form of waves and the serpent also moves in the form of waves. Therefore, the serpent represents the life-energy. Giving milk to a hungry deserving person is the inner meaning of this festival. Therefore, one should offer milk to the human incarnation of God or to a deserving devotee of God or to an incapable beggar and preach to him about God. Nāga Pañcamī becomes a meaningful festival if real meaning is understood.]

[Ādi Śeṣa is a serpent, but every serpent is not Ādi Śeṣa. Similarly, Rama, Krishna etc., are God in human form. This does not mean that every human being is God. Ādi Śeṣa represents an ordinary human being because Ādi Śeṣa is a serpent and the serpent represents the life energy. Ādi Śeṣa was born as Lakṣmaṇa when the Lord was born as Rama. Lakṣmaṇa served the Lord personally as well as in His mission. Therefore, Lord Rama granted him a permanent togetherness (sahavāsa) with God on earth. Rama never left Lakṣmaṇa even for one day. The pure mind is represented by the milk and the human incarnation of God represents the snake’s abode. Pouring milk in the snake’s abode represents the dedication of one’s pure mind to God. The serpent represents the life energy of the human incarnation. Sometimes, the human incarnation may move in a curved way like a serpent (deliberately show some negative qualities). This Krishna also shows some curved ways. Just as the serpent hisses or bites, the human incarnation may threaten or even trouble the devotee to test his/her devotion. In spite of the negative qualities of the serpent, the devotee is offering it milk. This means that even if the human incarnation of God exhibits some negative behavior or threatens or harms the devotee, the devotee must dedicate one’s mind to Him like pouring milk to the serpent in spite of its negative qualities. This is the innermost spiritual essence of this festival.]

[Some people feel that one must take holy dip in the Mahākumbh or Puṣkaram for spiritual progress and everyone assembles near a river bank to take a dip in it (bathing). Several traditions are based on blind beliefs and one must analyze them through systematic analysis. When pollution is negligible, river waters are good and even carry medicinal effects. Bathing in such non-polluted rivers is beneficial. However, due to pollution, river water becomes harmful and bathing in polluted rivers must be avoided on health grounds. Health is very important, not only for worldly life but also for spiritual life. Bathing is essential, as it cleanses the body and gives freshness to the mind, enabling one to study spiritual knowledge and pray to God with full attention. One must separate the good and bad in every tradition. Holy bath means bathing in the morning to feel fresh for concentration on God. Water is one and the same everywhere. Bathing in a flowing river is good, but crowds must be avoided since water gets polluted. Formalities have no real value anywhere. The essence lies in full interest and concentration on God. Otherwise, it is like a marriage function without bridegroom! No place or day (time) has inherent significance. The place, where one is absorbed in God is the holiest place. The time when one is fully attracted to God is the holiest time. A devotee is called as Haṃsa if he/she separates the good and the bad in every tradition, be it old or new.]

[What is the actual aim of the temple? One of the sixteen divine qualities (Kalyāṇa Guṇas) of God is beauty (Saundarya). It is said that the beauty of God Rama disturbed the minds of even sages. The beautiful God should be seen first (Draṣṭavyaḥ) as said in the Veda. Hence, the statue of God in the temple must be carved most beautifully. The priest should decorate the statue in the most beautiful way so that eyes will be fixed on the statue. The next step is “Śrotavyaḥ”, as said in the Veda. It means that after seeing the form of God, one must listen to the description of His other divine qualities. It is the duty of the priest to explain the other divine qualities of God. The third step is “Nididhyāsitavyaḥ”, that is the mind should be filled with inspiration given by the all-round personality of God without any trace of doubt due to firm decision. With this inspiration, one must go back home. Even if the statue and its decoration are beautiful, but the priests are ignorant, people go to the temple to listen to the priests uttering some Vedic hymns in Sanskrit, which will not at all be understood by them and there will be no trace of devotion for the divine personality of God. If at all anyone has a bit of devotion, it is only due to their desires, which must be fulfilled by God. Moreover, lighting the lamps (Dīpārādhanam) and burning camphor (Nīrājanam) are not mentioned in the Veda. Such types of worship neither benefit the devotees nor the priests. Some merchants alone reap the benefits.]

[The eatable items (prasādam) offered to God in the temple by the devotees, should not be enjoyed by the priest, because it is nothing but cheating the devotees in the name of God. Such food offered, should not be given even to other devotees also, because the devotees are capable of earning their own food. The food (prasādam) should be distributed only to beggars, who come under the following categories: i) Children, ii) Very old people, iii) People suffering with diseases, iii) Handicapped persons, iv) Hungry animals like dogs and birds. Temples must be spiritual centres and not shops in which one can ‘purchase’ the fruits of one's desires. After returning from the temple, one's divine knowledge and devotion must increase. Temples must be like institutions, which impart spiritual knowledge to people. Temples become impure business centres due to the desires of people. The temples should give devotion and spiritual knowledge for all people and food to helpless or disabled beggars. In Kali age, even rich people eat that food as prasādam (food blessed by God after offering it to the idol in the temple). In fact, God has not eaten anything from it. If one distributes it to beggars, then God is really eating through them. The statue requires only the washing of its dust (Abhiṣeka) and decoration. Nothing else is needed. The Veda contains only two types of worship: i) Washing by bathing (Abhiṣeka), ii) Cooking food with help of the fire (Ijyā or Yajña).]

[Except for these two kinds of worship, other methods of worship are only foolish acts and are not mentioned in the Veda. Nobody does these methods of worship to their father and mother, who also fulfill the material desires by giving their wealth and property. One does not do such things since the real love is on them. Since one’s love towards God is artificial and limited to getting some selfish benefit, one does such foolish acts of worship. By such worship, the devotee is not at all benefited because such worship has no logical connection with the fulfilment of his/her desires. Priests and merchants fool the devotees to get the benefits. Such methods of worship are actually meant only for the human incarnation of God. Just like photographs are used to see one’s child living in another country, statues are made to see the past human incarnation of God. The Veda says that God does not dwell in the statues (Na tasya pratimā). If one worships a stone, the person will be born as a stone (Bhūtejyā yānti bhūtāni - Gita). The statue is only for vision (a tool to imagine and love God by seeing His beautiful form) and not for worship with needless actions and costly materials. God comes down only in the human form (Mānuṣīṃ tanum āśritam - Gita). The sixteen modes of worship [Śoḍaśa Upacāras such as Āvāhanam (invitation), Āsanam (offering a chair) etc.,] are really meant only for the sake of a living human incarnation present in this world.]

[Shiva is knowledge (Jñānaṃ Maheśvarāt icchet). Knowledge is sattvam (Sattvāt sañjāyate jñānam). Sattvam is light (Prakāśa upajāyate, Vivṛddhaṃ sattvamityuta). Therefore, Shiva is light and is white in colour. Light energy is in the form of waves and the Śiva Liṅga (symbol of Shiva) is in the form of a wave. In the word ‘Śivarātri’, ‘rātri’ means tamas (darkness or ignorance). The Lord is controlling both knowledge and ignorance (Mattaḥ smṛtiḥ jñānam apohanaṃ ca - Gita). The ignorance is the human form. Knowledge is the form of Nārāyaṇa. Nārāyaṇa means the abode of knowledge. Shiva is Nārāyaṇa. Therefore, Śivarātri is a mixture of Nārāyaṇa and Nara (human body). When the Lord comes in human form, both the natures of Nārāyaṇa and Nara are exhibited. When there is electric current passing through a wire, the property of the wire, which is to be lean and the property of the current, which is to give a shock, both co-exist. Similarly, in the human incarnation, the nature of the human body and the knowledge of Nārāyaṇa are mixed.]