Pooja Ghar at home

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guruji nothing remains to be added further. endorsing your views may

i add here that in one of the tewas analysed in LK it is wrtitten

for guru rahu in 9th GHAR ME POOJA STHAN JAAN BAKHSHTA GAYA. in that

case it was lighting of a chirag ina particular part of the house.

thanx kulbir bains --- In

, Pandit Bhooshan Priya

< wrote:

>

> Dear Anil

>

>

> Lal Kitab is not against a pooja ghar in a house. The book is

against rihayshee makaan mein moortiyan rakh kar poore taur se

mandir sthapit karlena , pooja ki ghantiyon ke bajay lavaldi ka

ghanta baja dengi. A temple, in the formal sense {a place for

public gathering and collective pooja}, with `ghanta and ghariyal',

in the house will harm the progeny.

>

> The restriction is on a formal temple { poore taur se mandir }

in the house or converting a house into a temple, specially for a

person with Jupiter in the 7th house.

>

> Incidentally such a restriction is also imposed even by the

Hindu Shastras when it instructs that any idol kept in a pooja ghar

of the house should not be more than 14 angul { 7 inches } tall.

>

> In the case of two instances, the book suggests that too much

of ritualistic religiosity might affect the family and the home.

Therefore the statement should be taken as a suggestion, rather than

a dictum, against too much of religiosity for the fear it might

result in the neglect of the native's duties and commitments towards

his wife and the family. This suggestion or a warning, if you may,

is given only to a Male and not to a female. Women folk in India

have always been more religious than men and have always been able

to strike a balance between their religiosity and the duties towards

the home and the family.

>

> If there were any inherent loss in having a pooja ghar in the

house, the Lal Kitab would have suggested for both men and women not

to establish a pooja ghar in the house.

>

> Lal Kitab semi-literates in order to sound different from the

Vedic system suggest such a sensational and extreme step of removing

idols from a pooja ghar; resulting into a disastrous emotional

trauma for quite a few families.

>

> Let's first decide what would be called a temple? Is it a

corner, a niche, or an almirah in the house which is either called a

pooja ghar , pooja sthan , or at times loosely called a mandir ?

Invariably it will have a few idols of Gods who have been worshipped

as a family tradition, an aarti deepak , an agarbatti stand, a few

books like Ram Charit Manas , Gita or Hanuman Chalisa and a pooja

bell.

>

> Or a temple is a place for public gathering and collective

pooja? Definitely a pooja ghar in the house is not a temple in that

sense.

>

> Temple will always be a place for public gathering, where a

pooja is conducted, for the collected mass, with elaborate rituals

along with all its trappings.

>

> Is the Lal Kitab against a pooja ghar in the house?

>

> NO, on the contrary to what Lal Kitab novices believe, the book

advises to have a pooja ghar in the house.

>

> [ 1 ] While designating the directions in the house the book

says , paani ki zagah , pooja-path, uttar poorv kone mein

>

> [ 2 ] While identifying a house with a planet : for a house of

Jupiter the book says , ho sakta hai peepal ka darakhta ya koi

dharm sthan , mandir masjid gurudwara makaan mein ya makaan ke

bilkul sath hi ho "

>

> If a pooja ghar in a house was considered as something

inauspicious, a house in which there is a pooja sthan would not have

been identified as a house of Jupiter. Jupiter according to the Lal

Kitab is the most auspicious and a benefic planet.

>

> Now then where from all these misgivings about the pooja sthan

in the house sprout from? The misunderstanding arose through a

literal meaning of couplets in the context of two planets.

>

> { A } For Jupiter in the 7th house the book says,

>

> ( i ) dharma , mala ,thaili na parivaar degi

>

> ( ii ) rakha ghar mein mandir , na parivaar dega

>

> If we take these lines at their literal meaning it would imply

that Lal Kitab is against religiosity, jaap, and even a mandir in

the house. If either of these things are adopted or adhered to there

will be no ` parivar' family.

>

> Now try to read the same lines in the context of the following:

The book describes a native with Jupiter in the 7th house;

>

> pichhale janma ka sadhu , jo janma se hi tapasya ke liye jangal

mein nahi gaya, aur grahastha mein raja Janak ki tarah sanyasi sadhu

……. Dharma karya ka mukhiya , dharma ka jhhanda har samay hath mein

uthaye huye ..

>

> A sadhu of the previous birth, who in this birth entered the

family life, instead of going to a forest for meditation, like King

Janak. { Janak is known as videh, one who is not attached to any

thing }. He will be leader in religious activities, one who is a

standard bearer of religion.

>

> Now, the same couplet, quoted above, would appear as a warning

against neglecting the duties of the grahasth dharma and hence a

very wise and a practical advice. A person who from birth itself and

because of the karma from his previous life might be too much

inclined towards religious practices, this religiosity will make his

family life hell if he continues to follow religious practices with

the same fervor.

>

> The 7th house represents grahasth, therefore the couplet above

calls upon such a male person not to ignore his commitments to the

family by devoting hours in ritualistic pooja.

>

> Let's talk about the logic now.

>

> 7th house, in kalpurush kundali, belongs to Venus. It is a pakka

ghar of mercury and venus , and both of them are enemies of Jupiter.

Too much of Jupiterian activity or Jupiterian assertion here will

bring it into conflict with both mercury and Venus, resulting in the

loss of either or all of the three. The 7th house is kaam kshetra ,

grahasth bhav and should , under no circumstances, be neglected

because it is one of the four ashrams on which the rhythm of life is

based.

>

> It is with this in mind, the book suggests that a male person

having Jupiter in the 7th house should observe moderation in his

religiosity and avoid too much of ritualistic pooja path.

>

> Jupiter in the 7th house is in a shadashtak { 6-8 } position

from the 2nd house. The second house apart from representing

accumulated wealth also represents ` kutumb' the family. This house

again belongs to venus. Any over enthusiastic Jupiterian activity

from the 7th will get it into confrontation with the 2nd house and

might result in the loss of the significations of the 2nd house.

>

> { B } A similar advice is given to a person with Moon in the 2nd

house.

>

>

> lage bajne ghariyal mandir jo ghar mein

> bajaa denge ghanta lavaldi ka ghar mein

> band na nasla teve hogi , yog manda aulad khwah ho

> virsa milega ghar ka zaroori, cheezen Chandra jab rakhata ho

>

> The warning again is for zealous religiosity indicated through

the word ghariyal or gongs. Traditionally in common parlance words

ghanta – ghariyal , dhol-majeera have been associated with over

enthusiastic religiosity. Once again the book suggests that if one

takes to ghanta ghariyal in pooja it might cause a neglect towards

the grahastha dharma resulting in no child lavaldi

>

> Here again some Lal Kitab followers go to the extreme of

advising not to have a pooja ghar in the house and not only that

some of them go a step further in suggesting not to have any shiv-

ling or shiv idol in the house. The presiding deity of the moon is

Lord Shiv.

>

> Let's once again look at the logic of such an advice for the

moon in the 2nd house.

> Moon in the 2nd is considered as exalted and is likely to

encourage enthusiastic religiosity. Venus, the owner of the house,

is likely to get depressed by such activity. Remember the venus

considers the moon as its enemy.

>

> Here again the moon is in the shadashtak { 6-8 } relationship to

the 7th house owned by venus and a pakka ghar of venus and mercury

both. Both of them consider the moon as their enemy. Over

enthusiastic religiosity, under the influence of the moon, is likely

to irritate both the venus and the mercury.

>

> Another reason for not using ghanta-ghariyal { flat metal disk

generally found in the schools announcing the hour – ghanta } in a

pooja at home is because it is made of 80% bronze +10%brass +10%

other metal. Beating bronze { venus} could affect the family life.

>

> I agree that a place for a formal temple, a place for public

gathering and collective pooja, should not be in a house. Such a

temple is bound to adversely affect the family life and the

commitments towards the family. Such temples were always constructed

out side of a village. Both a temple and a shamshan {both moksha

sthan } should always be outside and away from the village.

>

> Finally, worshipping the family Gods can never harm the family,

Lal Kitab or no Lal Kitab. The Gods that have been traditionally

worshipped in a family are the protectors and guardians of the

family. Therefore the worship of the family deities is a dharm of

each grahasth and should be continued.

>

> Summarizing, the Lal Kitab is not against any pooja ghar in a

house under any circumstances. The lal Kitab appears to be against

converting a house into a temple.

> It is in this context, for two planetary placements, it advises

to exercise restraint on over-zealous religiosity lest it should

destroy the peace and harmony in the family.

>

> Bhooshan Priya

>

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