Shalagramam

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Dear friends and devotees,

 

Bhakti is eternal.

 

I am forwarding an email which gives some important information on

Shalagramam.

 

With love and regards,

 

Sastry

 

 

 

Details of Salagramas:

 

Salagrama is available only in Kali Gandki River.

 

Identification of Salagramas

 

The following account is taken from Sri-tattva-nidhi, an encyclopedia

work in Sanskrit compiled by the late Maharaja of Mysore, Krishnaraja-

wodeyar III (1780-1865). This monumental work in nine sections (which

are called `treasures', `nidhis') is profusely

illustrated by miniature paintings, and deals with the iconographical

lore, subjects like Agama, Jyotisha, Sangita, and games and pastimes.

The work, not yet seen in print, is in the nature of a compilation from

hundreds of ancient and medieval manuals and texts. In the

Vaishnava-nidhi section of this work, is the account on salagrama-stones

as anionic emblems (symbols) of Vishnu, which is reproduced below, with

a running translation in English.

 

The authors of this work has preferred the expression (dental)

`salagrama', which is also the more popularly used form in South

India as well as North India, to the more correct `salagrama

(palatal). And the account of these sacred stones has been taken from

Narasimha-purana (Brahma-Narada- samvada). It may be seen that the

account given in Sri-tattva-nidhi is rather haphazard and ill-organized,

as compared with, for instance, the Salagrama-pariksha of Anupa-simha,

who was the Maharaja of Bikaner. The text of the relevant and

corresponding portions of Salagrama-pariksha has been given in the

Appendix. This text, in contrast, is well-organized in three distinct

sections (1) murtis relating to the ten avataras; (2) murtis relating to

the twenty four forms (chatur-vimsati murti); and (3) miscellaneous

forms (prakirna). Although all these forms are dealt with in

Sri-tattva-nidhi, the descriptions are confined to those given in

Narasimha-purana, whereas Salagrama-pariksha provides information from

other puranas also.

 

Not only the order of deity-specific salagramas given here is haphazard,

but some of these forms are repeated during the course of narration more

than once, with different descriptions. While the major part of the text

is taken from Narasimha-purana it is likely that passages have also been

incorporated. The text, however, is unsatisfactory, especially when

compared with words like that of Anupa-simha. But the matter here

represents the South Indian tradition with regard to the Salagrama-lore.

 

(Narada tells Brahma that he was enlightened by the letter on many

topics, and requests him that he be pleased to tell him about the other

Salagrama-stones; about their origin, characteristics like colour and

field, the differentiation in respect of divine form, and their

suitability for purposes of worship.)

(Brahma proceeds to tell Narada about the salagrama-stones: their

origin, identification, colour, field and other details.)

There is in the country of Avanti, a sacred mountain around which is the

site which is the source of all the salagrama-stones.

Merely to remind oneself of this sacred site is to get rid of all the

sins that have accumulated in the past. It is here that the river

Gandaki, which destroys all sins, flows. By a touch of the waters of

this river, one obtains residence in the realm of Vishnu. At the foot of

the mountain in this site is a great stream known as Chakra-tirtha. The

source of that river is said to be Vishnu himself; and in that

mountain-stream, the god who wields the discus dwells. He abides here

along with his consorts Lakshmi and Bhu, and in every stone that occurs

in this sacred site. In the bowels of the rocks free from wind and cold

the salagrama-stones are formed, with all adorable characteristics. On

auspicious moments, these sacred stones get formed by the grace of God.

The formation of spiral marks, the chakras, in these stones is explained

as follows:

 

After thousands of years, the animal called vajra-kita (the adamentine

worm) was born in these stones; the animal was in fact the form which

Vishnu himself assumed.

Having entered into the bowels of these stones, the animal, golden

coloured, mighty and brilliant like a flash of lightning, making a sweet

noise, carves out the marks of discus of numerous kinds and various

other marks with ease in the stones. The animal, who is Vishnu himself,

the lord of Lakshmi, resides inside these stones for countless years;

the presence of Godhead is unbroken here.

By a mere look at these stones, all the sins that one had accumulated

will at once get destroyed.

The variety of forms, colours and other characteristics of the

salagrama-stones.

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 is

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 salagrama stones differ with regard to their circumference

(parimana), which is measured in terms of the size of the aperture.

 

The wise one will tie round the middle of the salagrama-stone a thread;

and if the aperture is located at the spot which marks one-eight of the

thread's length, then the stone is of superior variety; it may also

be of the middling variety. However, the stone having an opening in the

one-third part is to be rejected. (However, Brahmanda-purana has a

different prescription: There are different effects in terms of

locations of operators. If the aperture is downward, it is terrible; the

aperture on top will be useful only in magical rites of driving away the

enemy; the apertures being even are especially meritorious, while the

aperture on the sides will take away fortune.

If the aperture is crooked, it causes disease; if long-mouthed it

devours everything (viz. Makes one impoverished). One should carefully

examine the stone before ascertaining the deity-specification.

The manes of the ten forms of incarnation 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 Sankarshana.

 

The Sri-Ghana-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 Saranga, 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 Hrushikesa-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 marks of ear-rings (makara-kundalas) on the forehead of

the stone, slanting to the left are the mark of the 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 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 chakras.

Another 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.

However, one must accept a salagrama which has already been worshipped,

and one must gift the salagrama after worshipping it. Both the receiver

and the donor will obtain merit. But one who sells or buys salagramas

will only be sinning.

 

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 different salagramas indicated for celibates, householders are

mendicants:

 

The celibate and the mendicant may worship salagramas with multiple

chakras, salagramas which are muddy coloured, rude and crooked, and

which are shaped like a lion (lion's mouth).

 

The mendicant should worship the salagrama stones which have fire in the

navel. The householder should worship only the salagramas of pleasant

aspect.

 

In a house, two lingams or two salagramas must not be worshipped, nor

should two Dvaraka-silas or two sun-stones should not be worshipped.

 

Three emblems of Ganesha or Devi must not be worshipped, nor two

conches. An icon that is damaged must not receive worship; likewise ten

salagramas (Matsya-murti and so on) must not be worshipped.

 

In a house, the salagramas that are burnt or damaged in fire must not be

worshipped, for otherwise great anxiety will be occasioned.

 

An even number of salagramas must be worshipped, except when they are

only two (in which case, they must not be worshipped); and an odd number

of salagramas must never be worshipped unless it is only one salagrama

(when it may be worshipped).

 

The merit of sipping water in which the salagramas have been washed.

One who sips the water in which the salagrama has been washed in the

presence of Vishnu, will be freed from all sins and will eventually

enter the realm of Vishnu to abide with him.

 

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.

 

Narada says:

You have explained to me, O Brahman, the differentiation of the

salagrama-stones, their characteristics and deity-specification s, as

also their shapes and colours, which are meritorious or otherwise.

 

Brahma says:

Listen, Narada, I shall tell you about something which you did not ask:

namely, the different effects according to the different colours of the

stones.

The salagrama stones occur in many colours: black, blue, yellow, gray,

red, tawny and white: they may be ash-coloured. The stones indeed are of

numerous kinds. But they must be examined with regard to their

beneficent characteristics and only then accepted for worship.

The tawny coloured stone, when worshipped, will kill the

worshipper's wife, while the blue-black stone will bring in wealth.

The black stone will cause nourishment and increase of wealth; the white

stones will facilitate liberation.

The yellow stone will cause affluence, and the red-coloured one will

secure sovereignty, while the intensely red stone will cause death; the

extremely black stone will reward the worshipper with celebrity; the

ash-coloured stone will cause great sorrow and produce poverty.

 

Now then, the differentiation of salagrama-deities in accordance with

the colours of the stones:

The tawny coloured stone represents Narasimha, the flax-coloured stone

Vamana, white-coloured stone Vasudeva and red-coloured stone

Samkarshana.

Damodara is represented by the blue-coloured stone, Aniruddha likewise,

Narayana by blue-black stones, and Vishnu by black-coloured stones.

 

Multi-coloured stones indicate Ananta; yellow-coloured ones Sridhara;

White coloured ones Vasudeva and stones which are bright-white in colour

Adhoksaja.

 

The stones which are reddish brown like honey represent Brahma.

Thus have I told you, O sage, in great detail about the characteristics

of the salagramas.

 

 

--

…………………………………………..

Dr.Govinda S. Upadhyaya

Lecturer in Philosophy and TU-TMC,

Post Box No : 15142 KPC 1000, Kathmandu, Nepal.

Phone : 977-1-6916535