About Shaligram

July 31, 2009

About Shaligram

Shree Shaligram is a sacred stone found in Gandaki river found in the Muktinath area of Nepal . This stone is worshipped as the aniconic representation Lord Vishnu , just as Lingam is worshipped as aniconic Lord Shiva. The marks on the Shaligram are natural with the pattern often representing that of Sudarshan Chakra, the Discus of Lord Vishnu. The worship of these stones is widespread and dates back to a distant past. They are worshipped in temples, monasteries and households all over the country, as visible and natural emblems of Vishnu. The sipping of water in which these stones are bathed is a daily ritual for the pious Hindu belonging to the old and traditional families. Salagrama is an iconic in character. However in comparison, the linga may be a natural object like the bana-linga found in the river Narmada, or carved by man in stone, gems or clay or any material. But Salagramas are always only those which are naturally found in the river Gandaki; they are never made by man. It is interesting to that the great Samkara (632-664 A.D.) mentions in his Vedanata-sutra-bhashya the worship of no other god other than that of Vishnu, and that too in his Salagrama aspect (1,2,7 ‘yatha salagrama harih’; 1,2,14 ‘salagrama iva vishnoh’; 1,3,14 ‘yatha salagrame vishnuh sannihitah, tadvat’), and not in iconic forms. There is a wide-spread belief that the aniconic salagrama must necessarily accompany the iconic representations; and the worship offered to the salagrama takes precedence in the worship offered at home or in temples. It is a fact that in the Vishnu shrines, salagramas are invariably placed in close contact with the ‘mula-murti’, which worship is offered. Even in the celebrated temple of Vengadam (Tirupati-Tirumalai), the group of salagramas always kept at the feet of the main deity in the sanctum partakes of the principal worship daily; administrating a ceremonial bath to the salagramas is an important detail.Salagramas do not require preliminary rituals of purification and consecration. They naturally contain the vibhuti of the Godhead, and may be worshipped straight away. In the worship of Salagrama, no initiation is required; there is no special hymnology or specific procedure of worship, nor any need for a qualified priest or master of ceremonies. Worshipped anyhow, it will bestowal the benefits; and there is no error of any kind. If, however, it is formally worshipped with all the details scrupulously observed, the benefits procured are boundless. The pentad form of domestic worship, known as panchayatana-puja, is the popular usage in country since about the eight century A.D., it involves worship of five major deities (Vishnu, Siva, Devi, Surya and Ganesha) on a common platform. The deities are more usually represented by characteristic emblems: salagrama for Vishnu, bana- for Siva, metallic ore (dhatupatra or yantra) for Devi, crystal (sphatika) for Surya and red-stone (sona-sila) for Ganesha. The five deities of the group are arranged according to the sectarian preference. The Vaishnavas place salagrama in the centre and the other four deity-emblems in the four corners; the Saivas place the bana-linga in the centre, and the other objects in the corners; and so on. The five sacred objects are placed on a metallic plate, on which the tulasi leaves and the bilva-leaves are also offered, and the worship is conducted to all the five deities. It is usual to offer the sixteen sequences of worship (shodasopachara), reciting a verse from ‘Purusha - sukta’ for each sequence. The Shaktas, however, prefer to worship five water – vessels (kalasas) in which the deities are invoked, instead of the aniconic emblems mentioned above. The five deities in ‘panchopasana’ are also regarded as symbolizing basic ingredient elements of the universe: Vishnu-akasa, Siva-earth, Devi-fire, Surya-air and Ganapati-water. These elements are also constituents of human body, and the personality of an individual is predominantly one of these five elements, although all the elements are necessarily involved. The worship of one of the five deities, according it the central position is indicated for the devotee in whom the corresponding element is prominent. Salagrama stones are obtained only from the river Gandaki, which is a Himalayan stream, celebrated since antiquity as Narayani, Salagrami, Hiranvati and Hiranyavati. The epic Mahabharata speaks of its sanctity (Bhishma-parva): it contains in itself the waters of all the holy-rivers (Vana-parvan, 84, 113), and it is the abode of Agni, the fire-god (ibid.). Krishna, Arjuna and Bhima are said to have crossed this river on their way from India-prastha to Girivraja (Sabha-parva, 20, 27). The puranas also describe it as a sacred stream in which all the gods and titans abide (‘punyodaka surasura-nishevita’). By merely looking at it, one would eliminate all his mental defilement’s, by touching it his bodily sins are burnt up, and by sipping its water the verbal demerits are thrown out.One who comes into contact with this sacred stream will be liberated from the cycle of birth and deaths, even if he be a sinner.For the very stones found in this river, marked with discus, are verily the glorious gods themselves.The Salagramas are specifically described as fossil-stones which have taken shape in the Gandaki-river, and as characterized by the presence of discus marks (‘gandakyudbhava-vajra-kita-krta-chakra-samayukta-sila). The legend tells us that Gandaki, the lady-devotee, performed penances for long years, and that she got a boon from Vishnu, which made Vishnu reside in her womb (in her depths) as her own offspring; the Salagrama-stones are thus the forms of Vishnu. The presence of divinity in the Salagrama is for the welfare of the devotees.And for the reason, the river Gandaki became among all the rivers extraordinarily sacred (‘mat-sannidhyan nadiman tvan ati srestha bhavishyasi’). Being a mystic river, looking at it, touching it, bathing in it and sipping its waters will be conductive to eliminate all sins, even the greatest of sins pertaining to the body, speech and mind. In the ancient texts, the river Gandaki is located in the south of the Himalayas, ten yojanas distant; and an area in the river is regarded as the holy Chakra-tirtha. It is in this part of the river that Salagramas are found. In Varaha-purana (Reva-khanda), a mountain called Salagramagiri) is said to be responsible for the salagrama stones (‘salagramotpadaka – parvata). If this mountain represents Vishnu, there is said to be another mountain close to it (called Somesvara-giri), which provides sacred stones (called siva-nabha-sila) representing Siva. Salagrama is actually the name of the village on the banks of the river Gandaki, where the holy stones are picked up. The name is derived from the hut (sala) of the sage Salankayana, who beheld the form of Vishnu in a tree outside his hut (cf. Varaha-purana). This hut was on the banks of the Gandaki, and it was in that particular spot that these sacred stones were found in abundance. The stones were therefore called Salagrama. Shala (or Sala) also means the hardwood tree known to botanists as Shorea robusta or Valica robusta (Sarja), grown in Nepal (known there as Sukhava). It is said that the cluster of these trees in the otherwise barren stretch of the Himalayan foothills called Mukti-sthana, was responsible for the village close to this cluster, being known as Sala-grama. On the banks of the river Kali-Gandaki, the sacred stones were also found in abundance. The river Gandaki is a very ancient river; and the geologists say that it existed even before the formation of the Himalayan ranges. It rises beyond the Himalayan ranges, probably in Tibet, and flows (in the north-south direction) into Nepal, which is the southern valley of the Himalayas, and India. The situation of the birth of the river is given as North 27 27 and East 83 56’; it courses in the south-western direction, and joins Ganga in a place called Bhavatyapur in Bihar. It is an important tributary of the river Ganga. It is called Salagrami or Narayani in Uttar-pradesh. It was known to the Greek geographers as Kondochetts. It has abundant water throughout the year, as the rain in the rainy season and melted snow in summer keep it full of water. It courses for about one hundred and ninety miles, making itself useful throughout, especially in Uttar Pradesh and Bihar in India. It rises on a high peak, and flows down in swift torrents. The area inundated by the rivers in this part of the country has four important rivers: Kosi in the East, Gandaki in the middle, Karanali to the west, and Mahakali in the far-west. Trisula-ganga is its tributary in India; the river Gandaki joins Ganga near Patna (near Sonapur) in Bihar, having coursed through Champaran to Mujafharpur district. There is a lake at the source of the Kali-Gandaki (Krishna-g), called Damodar-kunda, connected in legend with the sage Salankayana, on the Nepal – India border. The lower Gandaki is well known as Mukti-natha-kshetra, also called Salagrama-kshetra. The sacred stones are largely found on the banks of Kali-gandaki near Tukche, between the two mountains Dhavala-giri and Annapurana. Damodara-Kunda is a Saivite place of pilgrimage (Somesvara-kshetra): it was a custom for the rulers (Ranas) of Nepal to visit the shrine during Siva-ratri to receive the salagrama-stones specially selected and picked up from the Gandaki-river. The spots where salagrama-stones are found within the Nepal territory. Actually there are four spots in the river within Nepal jurisdiction, where the sacred stones are picked up. Until recent times, the spots were leased out to private enterprises, and the palace of the Maharaja reserved the right to appropriate what it considered as the most precious and valuable stones; other stones were given over to the lease-holders.An even number of salagrama stones must be worshipped, but they must not be only two; an odd number of them is never worshipped, but one only is regarded best. If a person worships daily twelve salagrama-stones with devotion, his merits will increase, and sins will be destroyed.It must always be presented freely by a teacher or well-wisher with the words “peace, may it be good to you”; it should be received with reverence in the cupped hands and placed on ones own head, as a mark of acceptance.Even as the fire lies latent in wood, and bursts out when ignited, Vishnu pervades the salagrama-stones and appears when the stone is worshipped.A salagrama-stone continues to be worthy of worship even when it is broken. Split or cracked, it does not lose its auspicious nature. Only the mark of the discus must be present in the stone. A salagrama-stone damaged in any way will not become unfit for worship; it is not always sacred and worthy; nothing can be a deterrent for its worship.

The peace-loving deity of the Hindu Trinity, Vishnu is the Preserver or Sustainer of life with his steadfast principles of order, righteousness and truth. When these values are under threat, Vishnu emerges out of his transcendence to restore peace and order on earth.The 10 Avatars: Vishnu’s earthly incarnations have many avatars. His ten avatars are Matsyavatara (fish), Koorma (tortoise), Varaaha (boar), Narasimha (the man lion), Vaamana (the dwarf), Parasurama (the angry man), Lord Rama (the perfect human of the Ramayana), Lord Krishna (the divine diplomat and statesman), and the yet to appear 10th incarnation called the Kalki avatar. In his commonest form, Vishnu is portrayed as having a dark complexion – the color of passive and formless ether, and with four hands holding Sankha, Chakra, Gada, Padma.Sankha, Chakra, Gada, Padma: On one of the backhands he holds the milky white conch shell or ‘sankha’ that spreads the primordial sound of Om, and on the other a discuss or ‘chakra’ - a reminder of the cycle of time - which is also a lethal weapon that he uses against blasphemy. It is the famous Sudarshana Chakra that is seen whirling on his index finger. The other hands hold a lotus or ‘padma’, which stands for a glorious existence, and a mace or ‘gada’ that indicates punishment for indiscipline.The Lord of Truth: Out of his navel blossoms a lotus, known as Padmanabham. The flower holds Brahma, the God of Creation and the embodiment of royal virtues or ‘Rajoguna’. Thus, the peaceful form of Lord Vishnu discards the royal virtues through his navel and makes the Sheshnag snake that stands for the vices of darkness or ‘Tamoguna’, his seat. Therefore Vishnu is the Lord of ‘Satoguna’ - the virtues of the truth.The Presiding Deity of Peace: Vishnu is often depicted as reclining on a Sheshanaga – the coiled, many-headed snake floating on cosmic waters that represents the peaceful Universe. This pose symbolizes the calm and patience in the face of fear and worries that the poisonous snake represents. The message here is that you should not let fear overpower you and disturb your peace.Garuda, the Vehicle: The vehicle of Vishnu is the Garuda eagle, the king of the birds. Empowered with the courage and speed to spread the knowledge of the Vedas, Garuda is an assurance of fearlessness at the time of calamity.Vishnu is also known as Narayana and Hari. The devout followers of Vishnu are called Vaishnavas, and his consort is Goddess Lakshmi, the goddess of wealth and beauty.Shaligrams are an iconic representation of Lord Vishnu and one who worships them is blessed with peace, protection, abundance and manifestation of desires. Just as Lord Vishnu had many Avatars and forms and one who worships any one of them gets blessings from Lord Vishnu Himself , just so Shaligrams were categorized in many ways as devotees searched for marks and identifications to find which form of Vishnu they represent . But worship of any of them , would bestow the same blessings as that of any other . Ancient authentic references do not make distinctions among salagrama stones; any Salagrama-stone is taken as a visible representation of Vishnu. The salagrama-lore that seeks to identify the different stones and ascertain their worship-worthiness is obviously a part of the later puranic culture. Also in all the Puranas, the identifications are mentioned , but nowhere the benefits or the blessings of the different forms are mentioned distinctly, meaning very clearly that blessings that follow any form is equivalent the other. We learn from different puranas that in former days Shalagrams were divided into 24 varieties, their names according to the Skandapurana being as follows: Keshava, Madhusudana, Shankarshan, Daamodara, Vaasudeva, Pradyumna, Vishnu, Maadhava, Ananta, Purushottama, Adhokshaja, Janaardan , Govinda, Trivikrama, Shridhar, Hrishikesha, Nrisimha, Vishvayoni, Vaamana, Naaraayana, Pundarikaaksh, Upendra, Hari, Krishna. (Skanda Purana, Nagarckhanda, 244. 3-9) In the Brahmavaivarattapurana (Prakrtikhanda, chapter21.) we get the following description of the different varieties of Shaligrams: 1) Lakshminarayana : In colour he resembles a new cloud and has a single opening marked with four circular prints. A linear mark resembling a vanamala (a particular kind of garland held by Lord Vishnu, or series of forests) is also printed on his body.2) Lakshmijanaardan: The above type without the mark of vanamala. 3) Raghunatha: He has two openings with any mark of vanamala. his body also is marked with the footprint of a cow, but not with any mark of vanamala.4) Dadhivamana: Very small in size with two circular marks, and having the colour of a new cloud.5) Shridhar : The above type with an additional mark of vanamala.6) Daamodara : Big in size with a round shape and two circular marks, but not having the mark of vanamala.7) Ranarama : round and middle in shape with prints of arrows all over hid body. He must have two circular marks and prints of a quiver with arrows on his body.8) Rajarajeshwara : Middle in size, having seven circular marks and also the marks of an umbrella and grass (or quiver) on his body.9) Ananta : Big in size with the colour of a new cloud and having 14 circular marks on his body.10) Madhusudhan : Round in shape, middle in size and charming to look at. He has two circular marks and a footprint of a cow on his body.11) Sudarshan : With single circular mark.12) Gadadhara: With a hidden circular mark.13) Hayagriva : with two circular marks and having the shape of the face of a horse.14) Narsimha : having a large opening with two circular marks, and glittering to look at.15) Laxminarsimha : Having a big opening with two circular marks, and also marked with a vanamala.16) Vaasudeva : Evenly shaped and charming to look at, having two circular marks at the front of his opening.17) Pradyumna : with the colour of a new cloud, and having a small circular mark and several small holes on his body.18) Shankarshan : He has two circular marks joined with each other on the top side o his body.19) Aniriddha: Round in shape, glaced and charming to look at, and having the yellowish or black colour.The varieties of Shalagram recorded in the Garuda Purana (Panchanan Tarkaratna, part1 Chapter 45) run as follows:Vaasudeva : White in colour having two circular marks joined with each other at the opening. Shankarshan: Reddish in colour, having two circular marks joined with each other, and also the mark of a lotus on the easter side of his bodyPradyumna : Yellow in colour and long in shape with a small opening. Aniruddha : Blue in colour and round in shape with a hole at the top side of his body. Narayana : Black in colour with three linear marks at the opening.Nrisimha : He holds the mark of a mace at the centre of his body, and a circular mark at the lower middle portion, his upper middle portion being comparatively bigger.Kapila : He holds three dot like mark on his body or at his opening. Varahashaktilinga : he holds two circular marks of unequal size. Kumaramurthi : Big in size, blue in colour and printed with three linear marks and one or more dots. Krishna : Round in shape with a flat upper side.Shridhar : printed with five linear marks and mace.Vaaman : Round in shape with a comparatively smaller height, and printed with one or more beautiful circular marks.Ananta : Variegated in colour with many circular marks.Damodara : Big in size, blue in colour with a deep circular mark at the centre.Brahman : Red in colour with a small opening.Prthu : Printed with a long linear mark, a circular mark and lotus, and having one or more holes.Hayagriva : With a big hole, a big circular mark, horse neck shaped,five linear marks and the marks of a kaustubha gem, an Ankusha (spear head) several dots and dark spot.Vaikuntha : Blue in colour, printed with a lotus and circular mark, and glittering like a gem.Matsya : Long in shape and printed with a lotus and two linear marks.Trivikrama : Green in colour, with a circular mark on his left side and a linear mark on his right side.Lakshminarayana : Round in shape with a single opening. He has four circular marks at the opening and is decorated with a vanamala, one footprint of a cow and a golden linear mark.Prominent types of Shalagrams with their sub sections: In the Praanatashanitantra (PTT, pages 351-356) the following varieties of Shalagram with their sub types have been quoted from different ancient books:Keshava: i) Marked with a small circular print, a garland and several golden dot prints. ii) Marked with a conch and circle on the lower middle portion.Hayagriva: i) Blue in colour, shaped like searhead (Ankusha), an marked with a linear, a circular and several dot prints. ii) With five linear marks, other characteristics being the same above iii) Marked with a circle and a flag-print, other things being the same as above. Iv) Green in colour, shaped like the head of a horse, and marked with a circle.Paremeshthin: i) With a hole at the top and having the marks of a lotus, a circle and several dots. Ii) White in colour, having a decent hole and a picture at the top and marked with a discus and a lotus. iii) Reddish in colour with a circular and linear mark and a hole at the top. iv) Round in shape, yellow in colour with a hole at the top. v) Reddish or yellowish in colour with the mark of a lotus and a circle on his body, its top portion being divided by a circular hole.Hiranyagarbha : i) With the colour like that of honey and having a round with a lobe protuding out, It has moon like marks and several golden linear marks on his body. ii) Black in colour and round in shape with a circular glaced opening. A sweet sound is always formed inside his body. It is marked with a charming shrivastsa (a circle formed of hair) at its top.Chaturbhuja : he holds the colour of a new cloud. It is round in shape with four circular marks on the body.Gadadhara : Green in colour with its lower middle portion raised upwards. It was a big hole at its top, and is marked with long lines.Narayana :i) He holds at his front side a good looking opening marked with a necklace, a golden bracelet (keyura) and other ornaments. ii) it is marked with two circular prints on its either side with a clear circular mark at its opening.Laxminarayana: Any one of the folowing marks. i) It has a single opening with four circular marks (or with a vanamala) ii) Round in shape big in size, having a glaced opening marked with a flag, a cross and a spear head iii) Round in shape with a circular opening marked with four circles, and also printed with a flag, a cross a spear head and a yellow spot. iv) Green in colour, round in shape, and maked with one or four circular prints. v) Big in size with a comparatively high top, and marked with a flag, a cross, a spear head a garland and a few dot prints. vi) With a small opening having four circular prints and also marked with garland vii) Marked with three circular prints viii) With the colour of a new cloud and having a single opening marked with four circular prints, and also having the mark of a garland on his body.Naranarayana : Green in colour with a charming shape, having reddish circular marks at the opening and golden spot on his body.Rupinarayana : Marked with a pestle, a garland, a conch, a discuss and mace on his front side. It may also have the mark of a bow at his front. Madhava : With a colour like that of honey, and marked with a mace and conch. Govinda: Any one or more of the following. i) Black in colour and very charming to look at with a round white spot. He holds the marks of a mace and a discus on his right side and that of mountain on the left ii) Black in colour and middle in size, having his central portion raised upwards. He has a big opening beautifully marked with circles, and his body is also decorated with five different circle.Vishnu : i) Big in size and black in colour with linear marking at the centre of the opening ii) with the mark of the mace at the centre of the opening things being the same as above. Madhusudhana : With a single circular mark at the opening and the marks of a conch and a lotus on his body. Trivikrama i) green in colour, triangular in shape, and glittering to look at. He holds a single circular mark on his let side and a linear mark on his right side, ii)with two circular marks, other things apparently being the same as above. Shridhar : i) Round n shape and decorated with five linear marks and a good looking garland mark. ii)with linear marks standing upward on his both sides, other things are the same as above iii)green in colour, round in shape with a flat upper side and having a lotus mark at the opening.iv) Very small in size, and marked with two circular and a garland. v) Glittering like a gem, and having the marked with two circle vi) he has a glaced body with the mark of vanamala on it, and there are also linear marks on the upper side on his body. Hrishikesh : i) shaped like a half moon ii) With a single circular mark and also with marks resembling the hair of a boar.Padmanabha : i) Reddish in colour with a mark of a louts on his body. ii) With a full and half circular mark, and also with the mark of a petal (of a lotus) but there is no hair mark on the body.Damodara : i) Big in size with a small circular mark ii) Green in colour and big in size with a very small opening. He has a circular mark and one or more yellow spots on his body. iii) he has single opening not very deep, and two curcular marks one above the other. There is also a long linear mark at his centre. Sudarshan : i) Green in colour and glittering to look at. He holds the mark of a mace and a discus on his left side and two linear marks on his right side. A lotus printed with linear marks is also found on his body. ii) A circular mark at the top and a big opening its deeply dark. Vaasudeva : White in colour and glittering to look at. He has two circular marks closely printed but not joined, as his opening. Pradyumna : i) yellow in colour with a small opening and having several linear marks both at the top as well as on the sides. ii) Blue in colour with many holes at his small mouth and having a comparatively long shape. Aniruddha : i) Blue in colour and round in shape and glaced, and printed with a lotus and three linear marks ii) Black in colour with a beautifully shaped opening and having the mark of a discus at the centre, another on a side and a small circle at the top iii) Yellow in colour round in shape and very charming to look at. Purushottama : i) golden in colour with a circular mark at the middle portion of his body and a bigger circular mark at the top. ii) Yellow in colour and marked with dot prints on all sides iii) With openings on all sides numbering about ten. Adhokshaja : Deep dark in colour with red linear marks. He is round in shape with a single circular mark and a few reddish spots on his body. He may be either big or small in size. Acyuta : With four circular marks on the right and left sides and two red circles at the opening. He is also marked with conch, discus, stick, bow, arrow, mace, pestle, flag, a white umbrella and a red spearhead.Upendra :Green in colour and glittering like a gem. He has a glaced body with one or more circular marks on his sides.Janardana : i) With two openings marked with four cirles ii) Wite two circular marks on the sides and two others at the top. iii) With one opening at the front side, and another at the back side, each marked with two circles.Laxmijanardana :With one opening printed with four circles Hari : Green in colour, round in shape with one opening at the top. The lower portion of his body is marked with dot prints.Ananta: i) Marked with the hood of a snake and many circles. Ii) With many holes on his body and marked with several circles iii) Variegated in colour and marked with the hood of a snake and also with circular prints not less than 14 and not more than 20 in number iv) big size, cloudy in colour and marked with 14 chakra prints.Yogeshwara : The type found at the top of the shalagram mountain. Pundarikaaksham : Printed with two eye like marks either on a side or at the top.Chaturmukha : With four linear marks rising from the sides, and also printed with two circular marks on the middle portion of his body.Yajnamurthi : Reddish yellow in colour, with a small opening and tewo circular marks one at the bottom and one the other side on the right side.Dattatreya : i) With white, red and black spot all over his body and a mark of rosary on the topside ii) Red and yellow and colour, other things being the same as above.Shishmaarga : Long in shape, with a deep triangular opening and having one or two circular marks on the front side and another on the back side.Hamsa : Shaped like a bow with mixed colour of blue and white and having the marks of a discus and lotus on his body.Parahamsa : Shaped like the throat of a peacock, with a glaced body and round opening. Inside the opening there are two circular marks with a sun like print on the right side of them. There are also tewo linear marks forming the shape of a boar on his body.Lakshmipati : Either the front or any one of his rear side is shaped like the throat of a peacock. He is dark in colour with a big opening and a small circular mark.Garudadhvaja : Round in shape with the marks of golden horns and hoofs on the body. He is also printed with a circular mark with dark linear marks inside it.Batapatrashaayin : Round in shape with a mixed colour of white, red and blue, he has also one circular mark with a conch on his left and a lotus on his right side. There are also four circular marks and three dot prints inside his opening.Vishvambhara : He has 23 circular marks on his body.Vishvarupa : With one opening and many circular marks.Ananta : Bigger than vishvarupa in size with five opening and many circular marks.he is also held as a variety of Vishvarupa.Pitambara : Round in shape having some similarity with the buttock of a cow, and printed with one circular mark.Chakrapani : Round and glaced in shape, with a small circular mark and many other prints.Saptavirashrava : Round in shape with a small circular mark and several golden dot prints all over the body.Jagadyoni: Red in colour with a circular mark a the front of his opening.Bahurupin : With many openings having the marks of a conch and discus in one of them.Harihara : i) With two circular marks and a print lie a shivalinga on his front side. ii) With three circular marks on the sides. other things being the same as above. iii) With four circular marks, other things being the same as above.Swayambhu : Blue in colour with a long and big opening, and having his body encircled by linear marks.Shankaranarayana : Marked with the print resembling a Shivalinga either side on the right or the left side.Pitaamaha : He has four different openings with a circular mark in each of them.Naramurti : Yellow in colour with the mark of a shivalinga on one side and sacred thread on the other.Shesha : Printed with linear marks forming the coiled body of a snake.Pralambaghna : Red in colour with the mark of a coiled body and a hood of a snake. This type of forbidden to be worshipped.Suryamurti : With twelve different circular marks either on the body or inside his opening.Haihaya : i) With one opening and different marks of hoods. Amongst these marks two take place o the right side outside the opening ii) Shaped like a lotus leaf with a golden mark resembling an arc.Vishnupanjara : Printed with several linear marks created by the insect called vajrakita.Garuda : i) Shaped like a lotus with three marks one above the other the central line being longer.ii) Printed with long linear marks and having two, three of four golden spots on his body. In colour he may be green, blue or white.By a mere look at these stones, all the sins that one had accumulated will at once get destroyed. The sacred stones may be white, yellow, red, black, green, tawny or ash-coloured; they may contain stains, and they may be multi-coloured. The colours might be excessive or faded; the colours may otherwise be difficult to determine. The stones occur thus in many colours and forms. The salagrama-stone is described as the ‘field’ for the presence of Godhead. The differentiations in this regard are dependent on the colours. The Vasudeva-salagrama is white in hue; the Hiranya-garbha-salagrama is yellow; the Pradyumna-salagrama is red. Vishnu-salagrama is black stone; Narayana-salagrama is greenish in colour; Narasimha-salagrama is red; and Vamana-salagrama is like the atasi flower in colour (flax, Linum usitatissimum) The colours have their own effects and influences. The ash-coloured salagrama stone is especially suitable for worship by ascetics. The stones which are stained bring decay and destruction, the multi-coloured stones are also unfit for worship, unless it be Ananta-salagrama. Highly coloured stones cause misery; the faded colours destroy the lineage; the colours which are indistinct and uncertain make for death. The tawny-coloured stone is consort-killer; the bluish-stone brings wealth; the black-stones cause nourishment and prosperity; and the red-stone brings in sovereignty. Excessively red-stone, however, deals death; the fair-coloured stone (viz. White) bestows wealth; multi-coloured stone makes for prosperity, while the faded colours are not useful when worshipped. There is some confusion here with regard to the expression ‘bahu-varna’. White coloured stones facilitate the obtainment of emancipation, and the stone with indistinct and uncertain colours destroy everything. The names of the ten incarnatory forms of Vishnu: The forms of Vishnu are: Matsya, Kurma, Narasimha, Rama (son of Jamadagni; viz. Parasu-rama), Rama (viz. Bala-rama), Rama (son of Dasaratha), Buddha and Kalki. The characteristics of the salagrama-stones, which are deity specific: The Matsya-murti-salagrama has the form like the head of the fish; a chakra is seen on the face; there are also marks of sri-vatsa, dots and scratches resembling vanamala (garland of wild-flowers). The Maha-kurma-murti-salagrama is round, shaped like a tortoise, and has marks of vanamala, lotus and discus; its colour is green (viz. Of tree Butea ftrondosa); and it has golden spots. The Varaha-murti-salagrama is long-mouthed, is blue-black in colour, has an encircling mark of earth, and is distinguished by a shining chakra at the opening. The Buddha-murti-salagrama has two apertures, and two chakras in the interior. The chakras are upward-inclined at the head, or they are at the sides. The stone may be multi-coloured. The Narasimha-salagrama has an elongated mouth, tawny-hued, a longish chakra and a big belly (viz. Middle portion). This stone is suitable for worship by ascetics.The Lakshmi-Narasimha-salagrama has a chakra on its left side, is black in colour and has spots (viz. Dots). Its worship makes for worldly prosperity as well as emancipation. The Vamana-murti-salagrama is shining blue in hue; it is small in size and perfectly round in shape; it has marks of vana-mala and lotus. The Parasu-rama-murti-salagrama is distinguished by the line-scratches resembling an axe; it is dark blue-green like the blade of the durva-grass; it is high in stature and is adorned with a chakra at its navel. The Sri-rama-murti-salagrama is large, elongated and has spots on its body; there are also line-markings resembling bow and arrow; there is a chakra at the navel, and dark stone has many fissures. The Bala-rama-murti-salagrama has marks of the plough-share, and of the pestle-like weapon on it; it is whitish in colour, and has line-scratches of vana-mala; there are also dots like honey drops. This is the abode of Samkarshana. The Srighana-murti-salagrama is white in colour and exceedingly smooth to touch. It has a thousand (viz. Many) spots on the surface, and also a chakra. The Kalki-murti-salagrama is recognized by the line-markings resembling a horse, and the weapon called Kunta (lance). It is white in colour, and has a long mouth. The Sri-krishna-murti-salagrama has markings of the five weapons (conch called Panchajanya, discus called Sudarsana, mace called Kaumodaki, bow called Sarnga, and sword called Nandaka), vana-mala and lotus; is has a minute chakra. The Sri-gopala-murti-salagrama has the markings of the five holy weapons (mentioned above); it has no apertures; it is either round in shape or elongated; a vana-mala mark is seen on it. This salagrama can have identification marks of a single deity or of a combination. It may be longish in shape, and is characterized by a big belly (viz. Middle portion being big); it has scratches resembling flute-openings.The Dadhi-vamana-murti-salagrama has a downward chakra at the top which are spots like honey drops, the stone has a bluish tinge as well as reddish hue. The Dadhi-gopala-vamana-salagrama has a chakra on top, with spots like honey-drops at its upper end. The Santana-gopala-murti-salagrama has marks of cudgel and horn (which cowherds carry) on its sides, and at the head position can be seen the mark of a flute. The worship of this stone ensures progeny. This stone is blue in colour and elongated in shape; it has an aperture which resembles the elephant-goad, a chakra. The Pradyumna-murti-salagrama is of the colour of a hibiscus flower (viz. Red) and is marked by lines and scratches resembling vana-mala, bow, arrow and lotus. Its worship bestows whatever one longs for. The Aniruddha-murti-salagrama has the same characteristics as the above (viz. Pradyumna murti), but is recognized be an aperture with a minute chakra, and by marks of golden and silver lines.The Hayagriva-murti-salagrama has the form of a ripe jambu-fruit (rose apple, Eugenia Jambolana), with a face in the shape of an elephant god; it has also longish spots on its body. The Sridhari-murti-salagrama shines like fresh green grass, has uneven chakras and there are marks on it resembling vana-mala. The Lakshmi-narayana-murti-salagrama has a low or depressed look, and is perfectly round, and cold to touch; it has a chakra on its head; there are two apertures and there are four chakras either to the left or to the right. The Padmanabha-murti-salagrama has a lotus-like chakra at its navel, and is of the colour of a rose apple (Eugenia Jambolana). The Govinda-murti-salagrama is dark blue like the blade of a fresh durva grass; it has ten apertures and twenty chakras; and there are scratches on its body which look like vana-mala. The worship of this stone secures the fulfillment of all desires. The Visvarupa-murti-salagrama is known by its twelve apertures and twenty four chakras. Its worship will bring about worldly prosperity as well as final beatitude.The Ananta-murti-salagrama is always cold to touch, but shines like a blaze of fire; it has an even number of minute chakras, with marks of the classical five weapons of Vishnu (conch, discus, mace, bow and sword), and also of Sri-vatsa-mark on the chest. The Lakshmi-narayana-murti-salagrama is hard to obtain, and its worship quickly fulfills ones desires. At the entrance to the aperture are lines which resemble the flying bird Garuda (the vehicle of Vishnu). The Narayana-murti-salagrama is recognized by the shape of the serpent’s hood that seems to surround it. Its worship secures the fulfillment of whatever one seeks for. The Damodara-murti-salagrama is longish in shape, and brilliant in appearance; there are marks on its body of conch, discus, mace and vana-mala. The Trivikrama-murti-salagrama is longish in shape, and brilliant in appearance; there are marks on its body of conch, discus, mace and vanamala. The Janardana-murti-salagrama is characterized by its blue colour and marks of conch, discus and lotus; it is cold like ice; and has a shape like a spear. The Vasudeva-murti-salagrama has the appearance of tranquillity, and shines like moon-light; it bears the marks of the five weapons of Vishnu (conch, discus, mace, bow and sword), and has a chakra at its navel. The Vishnu-murti-salagrama has the dark colour of the Vishnu-kranta flower (Clitoria Ternatea or Evolvulus Alsinoides), the marks of the five weapons of Vishnu (mentioned above), and also of vanamala and lotus.The Achyuta-murti-salagrama is bluish in hue and large in size; it is smooth and has minute chakras; it has marks of vanamala on its body. The Upendra-murti-salagrama is also shining blue in colour, with marks of conch, discus and mace on its body. Its worship will cause happiness and good fortune. The Siva-nabha-murti-salagrama is roundish like an elephant’s body; and in the central portion thick lines are seen. It is hard to obtain, but its worship secures all desires. The Hiranya-garbha-murti-salagrama is blue-black in colour and cold to touch; it has no apertures, but it contains gold within (viz. It has spots in golden colour in the middle portion of the stone). The Madana-gopala-salagrama is partly black in colour and partly reddish; it has a long aperture on its left side; and there are marks of conch, discus, bow and moon. The Janardana-murti-salagrama shines like blue water-lily (utpala, Nymphala caerulea); it is recognized by the vana-mala mark which goes round the stone. It is elsewhere described as having six apertures and twelve chakras, slippery to touch, and marked by vana-mala. The Lakshmi-narayana-murti-salagrama has two chakras on top and two chakras at the bottom. The Sriman-narayana-salagrama has two chakras on each of its sides.The Sudarsana-murti-salagrama is round in shape or sometimes oval; there is a single chakra seen at the aperture; and there are spots on the body of the stone. Elsewhere, this is described as equipped with two chakras at the top, and as exceedingly ferocious in aspect, and as such worthy of worship only by ascetics. The Vanamala-murti-salagrama is of tawny hue, and has an aperture at the sides of which are fang-like structures and inside which are two chakras; the aperture is crooked, and by its side is the vanamala mark. The Maha-jvala-nrsimha-murti-salagrama is thick in shape, blue-black or tawny in colour, and has a gaping mouth (aperture). This is fit for worship only by mendicants. The Siva-nabha-murti-salagrama has a linga-like form on top where there is also an aperture; it is perfectly round in shape and cold to touch. It is auspicious and secures all prosperity. The Buddha-murti-salagrama is muddy coloured and has spots on it; the chakra is there in the aperture, but unseen; the chakra also is dark gray in colour. The Lakshmi-nrsimha-murti-salagrama is tawny in hue, and inside its aperture is a large chakra within which is another chakra, minute in size. The Sveta-varaha-murti-salagrama has a long snout, and one tusk; it is whitish in colour and exceedingly clear; there is but a single mark on its body which resembles vanamala. The Bhu-varaha-salagrama has a raised body with a head shaped like an elephant goad; there is a chakra at the bottom, and near it can be seen a structure like the single tusk. It is an auspicious stone. The Kurma-murti-salagrama is thick and compact in structure, blue-black in colour, variegated hue, tawny or black; it has chakras. The Hrshikesa-murti-salagrama is dark blue (or black) in colour, soft to touch; it has five apertures and ten chakras. The Keshava-murti-salagrama is blue black in colour with minute chakras; it has golden and silver spots, and a mark resembling vanamala. The Achyuta-murti-salagrama is extremely cold to touch, and has a small aperture; it has a chakra on the surface and two chakras within the aperture. The Vaikuntha-murti-salagrama is blue-black in colour and soft to touch; there are line marks of eight weapons of Vishnu, and also a mark of vana-mala; there is an aperture like the lotus stalk.The Vishtara-sravo-murti-salagrama is a large one, elongated in shape and has apertures on both of its sides; there is a chakra, and also the mark of vana-mala going round. The Hiranya-garbha-salagrama is moon-like in appearance, slippery to touch, and large in size, raised on top. There is a chakra at the entrance of the aperture. The Tri-murti-salagrama is characterized by the marks resembling conch and discus (emblems of Vishnu), snake and battle axe (emblems of Siva) and lotus and water-pot (emblems of Brahma), and marks of three garlands. The Kurma-varaha-murti-salagrama has a chakra with two dots or the mark of conch; and there is another minute chakra nearby. This is difficult to procure and its worship will secure the fulfillment of all desires. The Matsya-murti-salagrama has the shape of a fish, and is spotted; there is the mark of shakti-linga (viz. Trinagle) at the head which is unevenly situated or at the place where the mouth would be located.The Varaha-murti-salagrama is dark-blue in colour thick, and marked with three lines. Its worship promises the fulfillment of all desires. The Kapila-narasimha-salagrama has a large chakra at the place where the tusk would be located; the colour of the stone is tawny, and there can be seen on the stone the mark of vana-mala. This must be worshipped only by celibates for worldly prosperity or for salvation.The Vamana-murti-salagrama is of the colour of flax-flower (Linum usitatissumum) and is endowed with spots on the top; there are scratches resembling ear-rings; and also a spot on the head. The stone is small and round. The Dadhi-Vamana-murti-salagrama is a small one and perfectly round; it is black in colour and has spots on top. There is a chakra in close proximity to the aperture. This is hard to get, but when worshipped it secures all desires. There is another variety of this salagrama which is small and has two spots; it is dark in colour and extremely greasy (or smooth); there is on it the mark of vana-mala. It is an auspicious stone, facilitating worldly prosperity as well as salvation.The Lakshmi-nrsimha-murti-salagrama is black coloured and spotted; on its left side are two chakras. The worship of this stone secures prosperity here and liberation hereafter. The Rama-murti-salagrama resembles in its colour the kadamba flower (Naulea Cadamba, viz. Orange) and is spotted; there are marks on it of bow, arrow and lotus. It is pleasant in appearance, but difficult to obtain. Its worship is capable of fulfilling all desires. The Sri-rama-murti-salagrama is like hen’s egg in shape, and is blue-black in colour; the rear portion is raised; at the back are scratches resembling a bow, the wish-fulfilling tree and royal parasol; and criss-cross lines suggesting a quiver. This is a rare salagrama. The Sita-rama-murti-salagrama has a shape that resembles a hen’s egg, and has an opening at the bottom, with marks like ear-rings. At the entrance are evenly situated chakras; and the mark of the wish-fulfilling tree is also there. There are chakras at the front and on the left side and line scratches. The Gopala-murti-salagrama has the shape of a jambu-fruit (rose apple), and is black in colour; there are also spots.At the rear there is an aperture, and a mark of ear-rings (makara-kundalas); on the forehead of the stone, slanting to the left are the mark of he arrow and bow, with spots. This sacred stone is capable of eliminating enemies and fulfilling all desires when worshipped. One who has no progeny will procure progeny; and the stone is all auspicious. The Brahma-murti-salagrama (Parameshthi) is whitish in hue, and perfectly round; it may also be yellowish. It has a single chakra and mark of a lotus; and at the rear portion is an aperture. The Vasudeva-murti-salagrama is small and round, very much like an areca-nut; there are two chakras evenly located at the entrance of the aperture. However, there are no chakras in the interior. It is rather whitish in colour and brilliant in appearance. When worshipped, it can help avoid untimely death; and it will secure all desires. The Maha-vishnu-murti-salagrama is pleasant in appearance, and the spiral mark in lines is seen on its surface. It shines brilliantly, and is black in colour. It is an auspicious stone and will remove all fear of death. The Narayana-murti-salagrama is blue-black in colour, and has a chakra at the navel, which is also raised. There is long line-marking on its surface and the mark of vanamala in gold.The Lakshmi-narayana-murti Salagrama is of yellowish hue, and its left side is rounded; there are four chakras surrounded by a long time. There are markings of pestle, sword, bow, vanamala, conch, discus and mace on the face and at the navel. The stone is suitable for all prescribed rituals; it will cause prosperity, and accomplishment of ones desires. The Sridhara-murti-salagrama is recognized by the prominent marking of vanamala; the stone’s colour is very much like the Kadamba flower (Nauclea Cadamba, viz. Orange). Its worship secures all attainments The Samkarshana-murti-salagrama is characterized by two chakras situated in the same spot, and by the front portion being large. The colour of the stone is reddish, and it is beautiful to look at. The Pradyumna-murti-salagrama is of bright yellow colour; there is a minute chakra, and there are numerous apertures in the elongated body of the stone.The Vishnu-murti-salagrama is bluish in colour, round in shape and has a chakra which is large in size. It may otherwise be blue-black in colour. It is a beautiful salagrama. The Krishna-murti-salagrama is recognized by a long line in the middle, which resembles the mace. The worship of this stone helps one to acquire worldly prosperity and also obtain emancipation. The Kurma-murti-salagrama is raised on the rear side, and is adorned by white hood-like structure and marked by a hoof (foot mark of horse). It has black spots but otherwise clear. The stone is suitable to be worshipped on all auspicious occasions. The Ananta-murti-salagrama is distinguished by the marking of the serpent hood. The banner-like marking is seen in the middle, accompanied by a line. The stone is a large one, shaped like a serpent; and has seven chakrasAnother variety of Ananta-murti has eight or ten chakras, which indicate its superior merit. It may also have thirteen or fourteen chakras, which enhance its value. The stone is yellowish, bluish or variegated in colour. It has markings of discus, conch, mace, lotus and vanamala. The worship of this stone is calculated to secure all prosperity. The Trivikrama-salagrama is shaped like a hen’s egg; it has a chakra on the top-position; there are two other chakras and on one side of the stone is larger on the other. There are markings of flag, conch and ploughshare; there are also spots. Its worship helps avoid untimely death. The Lakshmi-gopala-murti-salagrama is also shaped like a hen’s egg, but has markings and ear-rings. This stone is an extremely rare one; and its worship assures progeny, prosperity and salvation. The Sri-hari-murti-salagrama is a large one and its colour is that of copper (or red). The Balabhadra-murti-salagrama, which is worshipped for obtaining celebrity and cattle wealth is blue-black in colour and its shape is that of a parasol; it is smooth (greasy). It is characterized by animating opening, by a spot and by red lines. Its fore-part is bulky, and its body is soft and shining.The Gopala-murti-salagrama, which is a very rare one, is worshipped for obtaining progeny, increase of cattle-wealth and emancipation. The Lakshmi-gopala-murti-salagrama is shaped like parasol, and is extremely unctuous: it has no apertures, but spotted. It is large, heavily and brilliant. The Varaha-murti-salagrama is dark in colour (blue-black), has the rear part raised, and is adorned by a golden spot at the back. There are two chakras evenly located; and at the bottom is a minute chakra. The Janardana-murti-salagrama is distinguished by four chakras. The characteristic features of some salagramas representing deities like Sudarsana are given below: The Sudarsana-murti-salagrama has but a single chakra, while the Lakshmi-narayana murti has two chakras, the Achyuta-murti three and the Janardana-murti four. Vasudeva-murti has five chakras, while Samkarshana has six, Varaha-murti seven, Purushottama-murti eight, Narasimha-murti nine, Vamana-murti ten, Pradyumna-murti eleven, and Ananta-murti twelve. The supreme spirit abides in other multi-chakra-stones also. The especial benefits of worshipping these different varieties of salagramas are narrated as under: The Hiranya-garbha-salagrama brings all good fortune to the worshipper; it is like worshipping a thousand Shiva-nabha salagramas. It assures worldly prosperity. There are, however, some salagramas which are difficult to identify with specific deities. There are many deities in a salagrama as the forms of Vishnu are (viz. Innumerable). It would be impossible to separately identify all the forms of deities in salagrama even in a million years. Now then the forms of the salagramas that must be avoided (viz. Not worshipped) are given: The salagrama-stones which have irregular angles, which are burst, burnt, stained, or warm to touch must be avoided, as also those without chakras, or those which have been embrocated (rubbed and frayed), or which have crooked apertures. Likewise the stones with numerous chakras, crooked chakras and chakras at the bottom, must be avoided. The stones with many arrow-like lines, or with chakras which cannot be deciphered at all; the stones which are shaped like unripe bread-fruit (Artocarpus integrifolia) or like the deep-brown vegetable (Caculus melanoleucus).The stones which are fettered (clasped or joined) or obstructed, the stones which have a cruel, terrible and awesome aspect, and the stones which have crooked snouts must be avoided. The stones which are broken or burst open, the stones which are burnt, and the stones which are triangular in shape must be avoided, as also those which have internally split, and damaged; and the stones which have many scratches and fissures must also be avoided.The effects of worshipping the salagramas which are to be avoided, are given below: Worshipping a broken, burnt or warm stone makes one become impoverished; by worshipping joined stones, tangled chakras or a triangular stone, one will witness the death of relatives. By worshipping a stone which has suffered an internal bursting, the worshipper’s relatives or children will die. By the worship of stones with no markings at all, one loses his wealth. By worshipping a stone which has a ferocious aspect, one gets great sorrow, and his family will be destroyed. The salagramas must, therefore, be carefully examined with regard to their worthiness for worship. In the salagramas abide all the fourteen realms, and therefore when one gifts the salagramas to others, God will be pleased. The place where Salagramas are kept and worshipped is pure by that very act. There is no offence or transgression in keeping or worshipping the salagramas which are split, burst, broken or cut open. Elsewhere also it is said, a salagrama is still auspicious and worthy of worship if it has a chakra (intact), even if the stone is split, burst or broken.The merit that accrues from studying this section on salagrama-characteristics or from listening to it: O Narada (says Brahma), thus have I explained to you the glory of salagrama; you should comprehend this with devotion, for the sake of pleasing Vishnu. One who listens to this section which details the merits of salagramas will obtain the four values of life (righteous living, wealth, pleasures and emancipation), and he will be dear to me. One who studies this text which extols the merits of salagrama day and night, especially during the annual obsequies, will receive untold benefits from whatever he offers to the ancestral spirits. Having heard this, Narada bowed before Brahma and worshipped him.

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