Topic started by amresh vashisht (@ 202.140.155.56) on Fri Oct 12 02:51:09 .
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THE HINDU-The cariers of first civilisation
The term "Hindutva" is derived from the two terms "Hindu Tattva", which literally mean "Hindu Principles". Now the question is, what are Hindu Principles and what comprises the "Hindutva" Outlook?
To answer this question we would have to begin with the history of the Hindus. The history of the Hindus is the history of a civilization, which has developed in its natural state, without interruption, since antiquity. Its age is dated to be between five and nine thousand years. Hence Hindu History is a prototype of how human civilization would have looked, if civilization all across the globe had been allowed to develop in its natural state. This is the relevance for us to study Hindu Civilization, Hindu History and Hindu Culture.
The evolution of Hindu Civilization can be considered to be natural and continuing as there is no last messiah in the Hindu world view. In fact this is what distinguishes Hindu Civilization from the rest. And this is why Hinduism is called a Living Idea, guided by the sum total of human wisdom that is not considered to be embodied in one person, or one book, or one period of human history. Hence the term "Living". Hindutva is the articulation of this idea of continuity of freedom of thought from which emerge the multifarious Hindu Principles.
Two instances of Hindu Principles that symbolize the outcome of freedom of thought are the pronouncements made not today, but four thousand years back by unnamed rishis (Hindu ascetics) that, "This world is one family" (Vasudaiva Kutumbakam)
and that "The Universal Reality is the same, but different people can call it by different names"
(Ekam Sat Viprah Bahuda Vadanti).
In these two proclamations made in ancient Hindu India, we see the seeds of globalism and freedom of thought, four thousand years before the world was to become the global village of today.
Thus in its true essence, Hindutva is a stridently assertive rational-humanist line of reasoning. And it is this essence of Hindutva that we have kept in mind. At the level of practice, the Hindutva outlook boils down to upholding righteousness (Sat-guna) and fighting ignoble attitudes (Dur-guna). Taking poetic license, we can describe the practitioners of this outlook as "Heenam Naashaayati iti Hinduhu" (Those who uphold righteousness and fight ignobleness are Hindus).
Thus, far from being a narrow nationalistic doctrine, Hindutva is in its true essence, 'a timeless and universal compilation of human wisdom'. Hence it is also called "Sanatana" which means, something that is "forever continuing."
The religious books of the Hindus are the Vedas - Rigveda (wisdom of verses), Yajurveda (wisdom of sacrificial formulas), Samaveda (wisdom of chants) and Atharvaveda (wisdom of Atharvan priests). Other books are Aranyakas or books studied in the forests, Dharma Sutras, Puranas, the Bhagavad Geeta and the Epics, Ramayana and Mahabharata.
Considered to be one of the oldest religions in the world, Hinduism can be traced only up to 2nd millennium BC, through the Rig-Veda, the hymns of which were composed during this period. Hinduism is more a way of life and a civilization rather than a religion. It is a congregation of religions and has neither a beginning nor a founder. There is no central authority, hierarchy or organization. It incorporates a variety of elements and is a complex and continuous whole and has many religious, social, literary and artistic aspects. It is a composite of diverse doctrines, cults, and ways of life.
Vedas or the ancient religious literary books are the authority recognized by Hindus and reveal the fundamental and unassailable truth. The Western world has always been intrigued by the mysticism of this religion. A majority of the followers of this religion live in India and Nepal.The Holy Trinity in the huge pantheon of gods that the Hindus worship are the three great figures -
Brahma, the creator, Vishnu, the preserver and Shiva, the destroyer. This is the 'Trimurti' or the One or Whole with three forms. This is the endorsement of the belief that the Supreme Power is singular with the plurality of gods in daily religious worship. Hindus have a host of other gods that are manifestations of the Trinity. They also worship gods symbolic of natural elements like Indra, the god of lightening, Agni, god of fire, Hanuman, the monkey god and many others. Ramand Krishna, manifestations of Vishnu, are two gods who took birth and lived like mortals.
A Hindu's life, socially, is divided into four stages or 'Ashrams' which is an attempt to harmonize the conflicting tendencies of Hinduism in one system. The first stage is that of a chaste student, 'Brahmacharya,' the second that of a married householder, 'Grihasthya,' the third is the beginning of the stage of retirement from this world of temptations or 'Maya' and is called 'Vanaprastha' and the last, 'Sanyasa' is the stage of the wandering ascetic in search of truth.
Scriptures set three paths of salvation or attainment of Moksha, which a Hindu ought to follow - 'Karma marg' or the path of duty, 'Gyana marg' or path of knowledge and 'Bhakti marg' or path of devotion. For the ordinary Hindu, the main aim of worldly life lies in conforming to the social and ritual duties, adhering to the traditional rules of conduct of one's caste, family and profession. This is his 'Dharma' or laws and duties.
In the ancient times the society was divided into four major classes or 'Varnas' called the Brahmins (priests), Kshatriyas (warriors), Vaishyas (commoners) and the Shudras (servants). These class distinctions gradually sub-divided into Jatis or castes.
In all the Hindus are carrying a number of things with them. The things in the present world some time looks as a Ruri Wadita but in depth the society is carrying the most modern issues of the present world i.e. The Enviormental issues. We had used the following things as the basic infrastructure of the society.
SACRED RIVERS
In India, all the rivers are given a divine status. The civilization of India was nurtured in the river basins:
SARASWATI :
The river Saraswati is described in three parts in Puranas. The first at her source in Plaksha Prasarvana in Siwalik range of Himalayas and disappearing at Vinashna near Kurushetra (attributed to volcano eruption.); the second when she rises near Mount Abu on the Arasur Hills by the side of the temple of Koteshwara Mahadeva, goes past Sidhpur and disappears in the desert of kutch; the third is when she rises in the jungles of Gir in Saurashtra and meets the western sea near Prabha Paatan. In Ramayana, River Sarswati is mentioned as tributary of Ganga that joins it in Prayaga.
GANGA:
The most sacred river having its source in the Northern. Himalayas and flowing in a southerly direction for about 500 miles and the flowing eastward for another 1000 miles flowing into the Bay of Bengal. Ganga water is very pure & diveine and to bathe in it or drink from it cleanses are of all sins, Ganga is said to have descended fron heaven on the request of king Bhagiratha who wanted to give moksha to the 60000 princes who died unnatural death because of wrath of Rishi Kapila. Ganga into myriad of streams through his hair. After this, king Bhagiratha guided river Ganga to the enter earth, revived the 60000 princes and lead Ganga to the ocean.
YAMUNA :
The Yamuna is also one of most scared rivers in India. Lord Krishna is said to have lived on the banks of Ths River in his early years. It is conferred very meritorious to bathe in yamuna on Kartik 2nd day of the bright half, which is known as Yama Divitiya. YAMA IS SAID TO HAVE FONGE TO HIS SISTER Yamuna on this day and on being satisfied with a good meal provided by her sisiter, he promised her that any one who bathed in Yamuna on that day of the year would be relieved of going to region of Yama.
Other sacred rivers include the names of Godaveri,Narmada, Kaveri, Sindhu, Saryu, Gomati, Gandaki, Saabarmati , Tamsa, Shipra & Chandrabhaaga.
SHRUBS: PLANTS:
TULSI:
Its botanical name is ocimum gratissimum or sanctum. This plant is sacred to Vishnu and is pervaded by the essence of this deity and is it worshipped as a deity. It is said to be one of the products of churning of the ocean by devas and asuras.
SOMA:
Its botanical name is Sarcostema viminalis or Asclepias acida, a kind of creeper with leafless stem. This plant produces an invigorating beverage, also known as Soma, Amrita or Ambrosia, which confers health, vigor and immortality.
SACRED TREES
Hinduism, the nature loving faith, regard trees as types of eternal life. Several trees and shrubs are regarded as sacred because of their medicinal/aesthetic/natural qualities as well as some because of their proximity to a particular deity. The spirits that inhibit the trees are Yakshas and are offered food, water and cloth (tied on the branches of the tree). Because they do not stop growing, trees symbolise reproduction, especially the flowering and the fruit-bearing species. Therefore in villages, any large tree is revered as the power that sustains the community. Trees play an important role in almost all ceremonies, especially their leaves, fruit and roots.
Some sacred trees are the mango (Mangifera indica), the (Azidirachta indica), the peepal (Ficus religious), the banyan (Ficus bengalensis linn), the or wood apple (Aegle marmelos), and the ber or jujube (Zizyphus jujube). Most trees mentioned in mythology also have medicinal properties, which was acknowledged in the ancient scriptures. The bark of the kadamba tree (Adina cordifolia) is an antiseptic; the roots of the tree are used to treat fever; the fruit of the banana tree (Musa paradisiaca) is one of the most energy-rich foods, containing vitamins, iron and other minerals; the leaves of the mango tree are used as an astringent and its seeds contain gallic acid.
Some trees are considered sacred because they represent a specific deity. For example, all trees, which have trifoliate leaves, like the varu (Crataera religious), are believed to be associated with the . The leaves of the bel, which are also trifoliate, represent Shiva's three eyes and are offered to him in worship. Other trees are held sacred because they are believed to be the homes of certain gods. According to the Padma Purana and the Brahma Purana, there was once a time when the demons defeated the gods. To save themselves, the gods hid in various trees: in the bel, in the peepal and Surya in the neem. The Skanda says that the parijata (Nyctanthes arbor tristis), the mango and the banyan emerged from the samudra manthan.
Trees are sacred, it is an act of virtue to plant and water them. Elaborate rituals precede the planting or cutting of trees. Traditionally, trees are cut only if absolutely necessary. Before being cut, the tree spirit is asked for forgiveness. Various mantras are recited, so that the ill effect is minimised.
There are different beliefs associated with trees. It is believed that during the Chaturmasya, the gods rest in trees and plants. Therefore if trees are worshipped and boons asked for during this time, the gods are said to be generous. Kalpavriksha, a mythological tree mentioned in the Puranas, is believed to be a wish-granting tree. The spirits that live in certain trees like the jackfruit are believed to wander from their arboreal homes at night. For this reason, people avoid certain trees after dark . However not all trees are considered auspicious. The tamarind (Tamarindus indica) is one such tree that has no place in ceremonies, since the sourness of its fruit is not appropriate to the auspicious spirit of such events. The chaitan or Devil's Tree (Alstonia scholaris) is believed to be the home of the devil.
Trees also help avert unhappiness. Boys and girls are married to trees, if it has been foretold that their first marriage will be unhappy or end with the spouse's death. The tree is considered the first spouse, who will bear the effect of the prediction. The person is then married 'again', to a human spouse. Since an unmarried girl cannot be cremated, a daughter who remains unwed past a certain age, is married to a tree. These practices are still followed, though rarely, in remote areas.
PARIJATA:
This plant is no longer available on earth. It was a divine plant that grew in the gardens of Indralok. It became a source of tension between Indra and Krishna, and Lord Krishna finally brought this plant to earth on the request of his consort Satyabhama. This plant is said to have again ascended to Indralok when Lord Krishna left for his heavenly abode. The legend is as follows:
Indra planted the Parijata tree, one of the products of the churning of ‘Ocean of Milk’, in his garden. Narada, who delighted in sowing discord, brought a flower of this tree to Dwarka and presented it to Krishna. He waited to seeto which of his wives Krishna would give the flower. Krishna gave it to Rukmani whereupon Narada went straight to Satyabhama; Krishna’s other consort wearing a sorrowful look. On her inquiry why he was sad, the sage replied that he had presented Krishna with a flower of the Parijata tree thinking that he would present it to her, his favorite wife, but was grieved to find that he had given it to rukmani instead. Satyabhama’s jealousy was roused, and she asked Narada as to what could be done to spite Rukmani. The sage advised her to ask Krishna to bring the Parijata tree itself to Dwarka, and plant it near her abode.
After giving this advice he went back to the celestial region, and informed Indra that thieves were about, and that he should guard Parijata tree with care. Satyabhama repaired to the ‘anger chamber’ and when Krishna came to her and tried to console her, she replied she would not be satisfied with anything less than the Parijata tree itself. Krishna proceeded to Amrawati with Satyabhama, stole into Indra’s garden and uprooted the Parijata tree. Mounted on Garuda, he escaped with the tree but Indra, warned by Narada, followed him. A battle followed and Indra was defeated and Krishna brought the tree to DwarkaNow he had to face the problem of fulfilling his promise to Satyabhama without offending Rukmani. He solved the problem by planting the tree in such a position that while its base and trunk lay within Satybhama’s garden, its branches extended over the adjoining palace of Rukmani, scattering flower early in the morning.
N.B. The parijata tree is believed to be ‘Har Singar’ (Nyctanthes arbor-tristis) which shed its flowers at nighttime when they exhale exquisite fragrance
NEEM TREE
Also known as nimba, the neem (Azidirachta indica) is a tall, evergreen tree. It has small, bright green leaves. The fruit, eaten by birds, turns from raw green to ripe yellow. The neem is cherished as much for its shade as for its medicinal properties.
The leaves have insecticidal and antiseptic properties. In rural India, a neem twig is considered a very effective toothbrush, for while its fibres clean, its juice works both as a mouth freshner and a germ-killing dentrifice. Drinking water boiled with neem leaves is said to purify the blood and heal a skin afflicted with measles and chicken-pox sores. Dried neem leaves are packed with wool and silk, to keep away moths and other insects.
The neem once sheltered Surya from demons, according to the Brahma Purana and the Padma Purana. It is also considered sacred because the six goddesses who regulate disease are believed to live in it. These goddesses are said to infect people as a punishment for misconduct. During the rains, when most epidemics occur, women pray to the neem and make offerings at its base. On the first day of Chaitra, it is considered essential to worship the neem and eat its leaves, mixed with pepper and sugar, as a safeguard from fever. The presence of these goddesses makes the neem a test of truth, for those who utter falsehoods beneath a neem are believed to fall violently ill.
The neem is also sacred to Manasadevi, queen of the serpents, who protects people from snakebite and so, is offered neem leaves at her altars. It is further believed that if a person lives on food cooked on a fire of neem wood, he will be immune to snake venom.
To protect against any lingering infection, the Puranas urge that neem leaves are chewed after attending a funeral and should be strewn as an antiseptic barrier on the threshold of a house where a death has Neem Treasured. This blanket rule was actually devised to protect mourners in the days when people died in epidemics. As a further tribute to the healing powers of the neem, it is also believed that those possessed by evil spirits should be made to inhale the smoke of burnt neem leaves, to be exorcised.
PIPAL OR ASVATTH:
Called ashvattha in Sanskrit, the peepal (Ficus religious) is a very large tree. Its bark is light grey, smooth and peels in patches. Its heart-shaped leaves have long, tapering tips. The slightest breeze makes them rustle. The fruit is purple when ripe.
The peepal is the first-known depicted tree in India: a seal discovered at Mohenjodaro, one of the cities of the Indus Valley Civilisation (c. 3000 BC - 1700 BC), shows the peepal being worshipped. During the Vedic period, its wood was used to make fire by friction.
The peepal is used extensively in Ayurveda. Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds.
The Brahma Purana and the Padma Purana, relate how once, when the demons defeated the gods, Vishnu hid in the peepal. Therefore spontaneous worship to Vishnu can be offered to a peepal without needing his image or temple. The Skanda Purana Peepal Tree also considers the peepal a symbol of Vishnu. He is believed to have been born under this tree.
Some believe that the tree houses the Trimurti, the roots being Brahma, the trunk Vishnu and the leaves Shiva. The gods are said to hold their councils under this tree and so it is associated with spiritual understanding.
The peepal is also closely linked to Krishna. In the Bhagavad Gita, he says: "Among trees, I am the ashvattha." Krishna is believed to have died under this tree, after which the present Kali Yuga is said to have begun.
In the Upanishads, the fruit of the peepal is used as an example to explain the difference between the body and the soul: the body is like the fruit which, being outside, feels and enjoys things, while the soul is like the seed, which is inside and therefore witnesses things.
According to the Skanda Purana, if one does not have a son, the peepal should be regarded as one. As long as the tree lives, the family name will continue.
To cut down a peepal is considered a sin equivalent to killing a Brahmin, one of the five deadly sins or Panchapataka. According to the Skanda Purana, a person goes to hell for doing so.
Some people are particular to touch the peepal only on a Saturday. The Brahma Purana explains why, saying that Ashvattha and Peepala were two demons who harassed people. Ashvattha would take the form of a peepal and Peepala the form of a Brahmin. The fake Brahmin would advise people to touch the tree, and as soon as they did, Ashvattha would kill them. Later they were both killed by Shani. Because of his influence, it is considered safe to touch the tree on Saturdays. Lakshmi is also believed to inhabit the tree on Saturdays. Therefore it is considered auspicious to worship it then. Women ask the tree to bless them with a son tying red thread or red cloth around its trunk or on its branches .
On Amavasya, villagers perform a symbolic marriage between the neem and the peepal, which are usually grown near each other. Although this practice is not prescribed by any religious text, there are various beliefs on the significance of 'marrying' these trees. In one such belief, the fruit of the neem represents the Shivalinga and so, the male. The leaf of the peepal represents the yoni, the power of the female. The fruit of the neem is placed on a peepal leaf to depict the Shivalinga, which symbolises creation through sexual union, and so the two trees are 'married'. After the ceremony, villagers circle the trees to rid themselves of their sins.
The peepal is also sacred to Buddhists, because the Buddha is believed to have attained enlightenment under it. Hence it is also called the Bodhi tree or 'tree of enlightenment'.
BANYAN TREE:
This tree is also called Vat or Bad and its botanical name is Ficus indica. The name Banyan is said to have been derived from the word baniya, name given to Hindu Merchants who worshipped it.
BILVA PATRA:
The other names of this tree are Bel or Wood apple and its botanical name is Aegle marmilos. Leaves of this tree are offered to Lord Shiva. The triple form of bilva-patra is most sacred and is placed on Shiva-linga during the month of Shraawana, the bel is a medium-sized deciduous tree. It has thorny branches and trifoliate leaves. Its fruit is large and round with a greenish-grey, woody shell. The bel has medicinal properties. Its leaves make poultice for the eyes and are good for diabetes and the roots help reduce fever. Its fruit is a remedy for dysentery. It is also believed to promote fertility.
Its leaves are an important offering to Shiva, for their trifoliate shape signifies s three eyes. Since they have a cooling effect, they are offered to the to soothe this hot-tempered deity. Even a fallen bel is never used as firewood, for fear of arousing Shiva's wrath. Its wood is used only in sacrificial fires.
According to the Agni Purana, on any auspicious day in Bhadra, Shiva should be worshipped with a daylong fast and the eating of bel leaves at night .
The Padma Purana and the Brahma Purana say that Shiva once hid in the bel to escape conquering demons .
The Skanda holds that the bel grew from Parvati's perspiration, which fell to the ground while she performed penance. It also says that the various incarnations of Parvati reside in each part of the tree. The Brihaddharma Purana relates how Lakshmi prayed to Shiva every day and offered him 10,000 lotus buds. One day she fell short by two buds. Remembering that Vishnu had compared her breasts to lotus buds, she decided to offer them instead. She cut one off and offered it humbly. Before she could cut the other, Shiva, pleased with her devotion, stopped her. Her cut breast became the fruit of the bel. The Bhavishya Purana says that after the samudra manthan, Lakshmi, who had just emerged from the ocean, rested in the bel. It was the ninth bright day of Bhadra. Therefore, the bel is worshipped every year on that day.
ASHOKA:
The botanical name of this plant is Saraca Indica or Jonesia asoka and is sacred to Lord Shiva.
GRASSES / KUSHA
The Kusha Grass (Poacynosuroids) and Durva Grass (Agrostis linearis) are the holiest of all grasses. In all hindu-rituals Kusha is must and when it is wounded round the finger, it makes the person fit to perform even the most solemn rites. The Durva grass is sacred to Ganesha and is offered to him during pooja.
Elephant grass (Desmostachya bipinnata), with long, sharp-edged blades.
It usually grows near water, and is found in abundance near the Ganga. Because it grows near water, kusha grass is also considered a purifier, since water is a natural purifier.
Kusha is an important component in all-religious ceremonies and has special significance in three of the 12 major sanskaras. In the Simantonayana or hair-parting ceremony, the pregnant woman's hair is parted centrally from her forehead to her crown with three stalks of kusha grass tied together, while recited.
In the ceremony, the father of the child inserts three stalks of kusha grass seven times each into the child's hair, praying for his protection.
In Shradha, the grass is sprinkled on the spot where the body lay in the house, to purify the area. Apart from the sanskaras, kusha grass is also offered in worship to many deities. Kusha grass is considered to be Vishnu, according to the Vishnu Purana.
The origin of kusha grass is described in the . After Sita was banished from Ayodhya by Rama, she went to live in Sage Valmiki's hermitage. There, she gave birth to twin sons, Luv and Kusha. When the boys grew up and met their father Rama, he realised the injustice he had done Sita. He went to Valmiki's hermitage to bring her back, but stipulated yet another ordeal by fire as a public proof of virtue. Sita was so humiliated that she refused to return. Instead she called upon her mother, the Earth, to prove her chastity and take her back into her arms. Instantly, the Earth parted under her feet to accept her. Seeing his mother disappearing underground, Kusha ran to stop her. He could however, only grasp a lock of her hair, which came off in his hands. Sita's hair thus became kusha grass.
FLOWERS:
Flowers are considered symbolic of life and happiness and are therefore an important aspect of any worship . Each deity is believed to have a favorite flower, which, if offered in worship, adds merit to the prayer. Usually, fragrant soft-petalled flowers are offered in worship. Red flowers are usually offered to female deities.
Traditionally, showering honored people with flower petals was an accepted form of demonstrating respect. Kings, heroes and sages were honored in this manner. Even today, a traditional welcome or farewell is incomplete without flowers.
This practice is also evident in the course of the wedding ceremony. Showering petals is also a form of blessing, as at the end of the ceremony, when all those present shower the Flowers bride and groom with petals. In the southern part of India, an important part of a woman's toilette is flowers in her hair.
LOTUS:
This flower has great importance in Hinduism because of its association with Brahma (born in lotus) and Lakshmi (coming out of the churned ocean with a lotus in her hand). Its association with the Gods makes this flower sacred, though it is not worshipped directly as such.
FRUITS:
COCONUT:
Also known as Naarial or Kaashi-fal is recognized as the fruit of the Goddess of prosperity. This fruit is offered to all the deities.
SITA PHAL:
Also known as custard apple is considered a sacred fruit and is offered to Gods during performing a Pooja.
RUDRAKSHA
(Elaeocarpus ganitous ) : The rosary of rudraksha (rough berries of Rudraksha tree ) is considered very sacred and is worn by Saivities and is also used as japmala for performing meditation.
MOUNTAINS:
Mountains occupy an important place in Hindu mythology and represent strength.
HIMALAYAS:
They are the sacred snow-clad mountains, on the summit of which are the heavens. It was the sacred destination for all sages, where they meditated in the caves and attained moksha.
MERU:
Which bears on its summit the Baikuntha (heaven). Ganges flow through it, said to be originating from the Vishnu’s feet. It is said that Lanka, a mighty fortress, built by the divine architect Vishvakarma for the god of wealth, Kubera, was originally on the summit of Mount Meru, which was broken by Vaayu and hurled into the sea, so as to become an island.
HIMAVAN:
is regarded as father of Parwati.
MANDRACHAL:
this was used as a pole for churning of the ocean by devas and asuras. It is also the home of Devi Durga.
KAILASHA:
is the home for Shiva, where he lives with his family, attendants and the place, where his worshippers hope to be transferred.
KAMAGIRI:
in Assam, also known as Nilachala or the blue mountain. It is said that the genital organ of Sati, the consort of Shiva, fell on the kamagiri in Kamarupa (or Assam) and became one of the famous Shakti-pitha, sacred to Goddess who being on Kamagiri came to be known as Kamakhya, the fulfiller of desires. The hill represented the body of Shiva himself and when the Sati’s genital organ fell upon it, the hill became blue in color. The Goddess is also called Kamakhya because she used to come here secretly with Shiva to satisfy her kama or amour. This hill is therefore described both as the love resort as well as the grave of Sati.
GOVERDHANA
(Giri-Raj): the demon king of Lanka, Ravana, in his aerial chariot (Pushpak-vimana) abducted Sita. Under Rama’s leadership an army of monkeys was sraised to fight Ravana to bring back Sita from his captivity. Therefore, as desired by Rama, a bridge across the strait to Lanka was built. Its chief architect was a monkey leader Nala, who was a son of Vishwakarma and knew the expertise. This bridge is called Nala-setu (Nala’s bridge). For the construction of the bridge, large mountains was lift off by the monkey army and their leader Hanumana, to be put in the ocean. The building of the bridge was completed and Rama issued the orders that no one should now bring any mountain for the purpose of construction. Hanumana was in the midway with a huge mountain in his hand when he heard of this order from his master. He immediately placed the mountain on the ground and wanted to leave when the mountain (Giri-raj) pleaded him to take him either to sink in the ocean or at least to be put at the lotus feet of Rama. As Hanumana could not disobey the command of his master, he told the mountain that he would convey his feelings to Rama and obey his instructions. When Hanumana conveyed the feelings of this mountain to Lord Rama, he was very much humbled and told Hanumana to go and tell the mountain that in Dwaapara Yuga, he will again incarnate as Lord Krishna and will glorify this mountain to such an extent that people will worship him as equivalent to Lord Krishna himself.
Hanumana went to Brij-bhumi, where he had kept the mountain and told the message of Lord Rama. In the incarnation of Lord Krishna, he persuaded the Brijwaasis to stop the Indra puja and begin Goverdhana Puja. Lord Krishna lifted this Giri-raj or Govrdhana Hill on little finger of his left hand for seven days to protect the Brijwaasis from the wrath of Lord Indra in the form of heavy down pouring of the rains with thunderstorms. Lord Krishna has said that Goverdhana Puja is as good as worship of Him.
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