Shaligram

A shaligrama shila ( deva, शालिग्राम शिला, Śāligrāma-śilā), also rendered as shaligram, is a particular variety of stone collected from riverbed or banks of the Kali Gandaki, a tributary of the Gandaki River in Nepal, used as a non-anthropomorphic representation of God Vishnu by Hindus. They are typically fossils of ammonite shells from the Devonian-Cretaceous period of 400 to 66 million years ago. The fossils are considered holy by Hindus because Madhvacharya received it from Vyasadeva, also called Astamurti, and also they resemble symbols associated with God Vishnu, mainly the Shankha (conch shell).

Legends

According to the Devi Bhagavata Purana, Brahmavaivarta Purana, and Shiva Purana, shilagrama shilas originated due to the following chain of events.

A king named Vrishadhvaja had been cursed by Surya to endure poverty, due to his reluctance to worship any deity other than Shiva. To regain their lost prosperity, his grandsons Dharmadhvaja and Kusadhvaja performed austerities to propitiate goddess Lakshmi, the goddess of prosperity. Pleased with the austerities, she granted them prosperity, and the boon of her being born as their daughters. Accordingly, Lakshmi incarnated as Vedavati, the daughter of Kusadhvaja and Tulasi, the daughter of Dharmadhvaja. Tulasi went to Badarikashrama to perform austerities in order to gain Vishnu as her husband, but was informed by Brahma that she would not get Vishnu as her husband in that life, and would have to marry the Danava named Shankhachuda.

In his previous birth, Shankhachuda was Sudama, an attendant of Krishna, a manifestation of Vishnu residing in Goloka. He had been created out of his body, and was cursed by Radha to be born as a danava. As a result, Shankhachuda was virtuous and pious by nature, and was devoted to Vishnu. He married Tulasi on the command of Brahma, as per the rules of the Gandharva marriage. After Shankhachuda's marriage, the danavas, under his leadership, waged a battle against their natural enemies, the devas, in which they won due to merit of Shankhachuda's virtue. The devas were subsequently driven out of Svarga by the victorious danavas.

Demoralised and defeated, the devas approached Vishnu, who told them that Shankhachuda was destined to be killed by Shiva. On being requested by the devas, Shiva, along with his attendants and the devas, waged a battle against the danavas, led by Shankhachuda. However, neither side was able to outpower the other. An unembodied voice told Shiva that by the boon of Brahma, Shankhachuda was invincible in combat as long as he wore his armour, and his wife's chastity was not violated.

Hence, Vishnu, assuming the form of an old Brahmin, asked Shankhachuda his armour while begging alms. Shankhachuda donated his armour to him. When he was busy fighting with Shiva, Vishnu, wearing Shankhachuda's armour, assumed the form of Shankhachuda, and cohabited with Tulasi. Thus, Tulasi's chastity was broken, and Shankhachuda was killed by Shiva's trishula, thereby reliving Sudama from the curse.

At the moment of Shankhachuda's death, Tulasi became suspicious that the man who was with her at that time was not Shankhachuda. When she discovered that it was Vishnu who had deceived her, she cursed him to become a stone, as she believed that he had been emotionless like a stone in accomplishing the death of his devotee, Shankhachuda, and stealing her chastity, when she was also his devotee. Vishnu consoled Tulasi by stating that it was the result of her austerities performed in the past in order to gain him as her husband, and that she would again become his wife upon casting off her body. Thus, Lakshmi cast off the body of Tulasi, and assumed a new form (which became known by the name of Tulasi). The discarded body of Tulasi was transformed into the Gandaki river, and from her hairs emerged the tulasi shrub. Vishnu, on being cursed by Tulasi, assumed the form of a large rocky mountain known as shaligrama, on the banks of the Gandaki river where ''vajrakita'', a type of worm having teeth as strong as the vajra, carved out various markings on his body. The stones carved by ''vajrakita'' which fall down from the surface of that mountain into the Gandaki river, came to be known as the .

History

Historically, the use of shaligrama shilas in worship can be traced to the time of Adi Shankara through the latter's works. Specifically, his commentary to the verse 1.6.1 in Taittiriya Upanishad, and his commentary to the verse 1.3.14 of the Brahma Sutras,George Thibaut. ''The Vedanta-Sutras with the Commentary by Sankaracarya: Sacred Books of the East, Volume 1'', pp. 178 (url: http://www.bharatadesam.com/spiritual/brahma_sutra/brahma_sutra_sankara_34083.php) suggest that the use of ''shaligrama shila'' in the worship of Vishnu has been a well-known Hindu practice. A good number of false shaligrama shilas, too, remain in circulation.

The statue of Vishnu in the Padmanabhaswamy Temple of Thiruvananthapuram and Badrinath Temple of Garhwal region, and that of Krishna in Krishna Matha of Udupi and Radha Raman Temple of Vrindavana are also believed to be made from shaligrama shilas.

Sources

Shaligrama shilas are obtained from the area of Nepal known as ''Shalagrama kshetra,'' which lies on the basin of the Kaligandaki river between Damodara kunda situated south of the mountain peak named Damodara Himal near Dhaulagiri (which can approached after trekking for a few days from Muktinath) in Mustang district in the north to Ruru Kshetra (referred to as the hermitage of Sage Pulaha in Varaha Purana) in the south.

Configurations

Quoting from sources like '' Viramitrodaya'', '' Chaturvarga-chintamani'', ''Matsyasukta'', ''Vaishvanara Samhita'', ''Puranasamgraha'' etc. the ''Pranatoshani Tantra'' cites the following varieties of shaligrama shilas on the basis of shape, colour, features of the ''chakra'' (imprint of the ammonite shell present on the outer surface or inside the stone, resembling Sudarshana Chakra, the main weapon of Vishnu) and ''mukha/vadana/dvara'' (a large aperture resembling an open mouth through which the ''chakra'' present within the stone can be seen from outside) and distinct markings like the ''vanamala'' (a linear white line running throughout the body of the stone, resembling a garland)

● Keshava: i) Marked with a single ''chakra'', a ''vanamala'' and four ''bindu''s (circular markings present on the outer surface) of golden hue arranged like a square. ii) Marked with a shankha and ''chakra'' on the lower middle portion. Grants prosperity and fulfilment of all desires on being worshipped.

● Hayagriva: i) Blue in colour at the top, shaped like an elephant-goad or the head of a horse, marked with a linear mark present near the ''chakra'' and several ''bindu''s. ii) Marked with five linear marks, other characteristics being the same before. iii) Marked with a single ''chakra'' and a marking resembling a banner. iv) Has both yellow and red colours on its surface, endowed with two ''chakra''s, marked with markings resembling ear-rings and gems on the sides, shaped like an elephant-goad or lotus-bud. v) Shaped like a lotus-bud while the ''mukha'' shaped like the head of a horse, and marked with a marking resembling a rosary. vi) Green in colour, marked with a single ''chakra'', the left side is elevated like that of a kapinjala bird. Grants knowledge, prosperity and wordly enjoyment on being worshipped.

● Parameshthin: i) Presence of a hole (which does not reaches the other side of the stone, otherwise the stone would be unfit for worship) at the top, has a single ''chakra'', marked with the markings resembling a lotus and several ''bindu''s. ii) White in colour, has a single ''chakra'' and markings resembling a lotus, shaped like a snake's hood/pearl necklace/sphere, the top is perforated and hard. iii) Reddish in colour, circular in shape with a single ''chakra'' and linear mark, perforated and hard. iv) Round in shape, yellow in colour with a hole at the top. v) Red/white in colour while the top surface is yellowish and perforated, marked with a single ''chakra'' and markings resembling a lotus. Grants enjoyment and liberation on being worshipped.

● Hiranyagarbha : i) The colour is yellow like that of honey and slightly elongated in shape, has several golden linear marks on the body with a crystal-like glow and shaped like the round moon. ii) Black in colour, round in shape, the ''vadana'' is glazed, marked with a single ''chakra'' and marking resembling ''srivatsa'' (a triangular mark on Vishnu's chest) on a of the top surface. Grants prosperity and increase in progeny on being worshipped.

● Chaturbhuja : The colour is blue like that of a rain cloud. It is round in shape and marked with four ''chakra''s. Grants fearlessness on being worshipped.

● Gadadhara : Circular in shape, yellow in colour, the ''chakra'' is situated towards the left, the middle part is marked with three linear marks, markings resembling a banner, a ''vajra'' and elephant-goad are present on it.

● Narayana :i) ''Shyama'' (dark colour of lighter tone) in complexion, the ''chakra'' is situated at middle portion, marked with a long linear mark, the right side is perforated. ii) The ''vadana'' is situated at the middle of the body, within which lies the ''chakra'' at the front, endowed with markings resembling ornaments like ear-rings, bracelets and necklaces. Grants all sorts of success on being worshipped.
#Lakshminarayana : i) Endowed with a single ''vadana'', four ''chakra''s and a ''vanamala''. ii) Circular in shape, the colour is yellow/blue like a fresh rain-cloud, the ''vadana'' is glazed and situated towards the left side within which lie four ''chakra''s, endowed with markings resembling a banner, a ''vajra'' and an elephant-goad, possesses ''vanamala'', the top is raised and has some ''bindu''s on its surface. Grants enjoyment, liberation, fulfilment of all desires, four aims of human life (''dharma, artha, kama, moksha''), redemption from sins on being worshipped.
#Naranarayana : The ''chakra'' is red in colour while the body is green like the tamala tree with patches of golden colouration.
#Rupinarayana : Markings resembling pestle, gada, shankha are present alongside a single ''chakra'' while another marking resembling a bow is situated near the ''vadana''.

● Madhava : With a colour like that of honey, marked with a gada and shankha, the ''chakra'' is situated at the middle and is glazed. Grants liberation on being worshipped.

● Govinda : i) Black in colour, shining in appearance, endowed with a single ''chakra'' alongside markings resembling a gada on that right side and that resembling a mountain on the left. ii) Black in colour, not much large in size, the central portion is raised upwards, endowed with a large ''vadana'' marked with five ''chakra''s situated towards the left

● Vishnu : Black in colour, possesses a large ''chakra'', shaped like a gada, a linear mark is present on the top surface near the ''vadana''. Grants liberation on being worshipped.

● Madhusudhana : Golden in colour with shining appearance, has a single ''chakra'' and endowed with markings resembling a lotus and a shankha. Destroys enemies on being worshipped.

● Trivikrama : ''Shyama'' in colour, triangular in shape with shining appearance, has one or two ''chakra''s along with some ''bindu''s on the left-side and a linear mark on the right-side . Grants wealth on being worshipped.

● Shridhara : i) The shape is as round like the kadamba flower, endowed with ''vanamala'' and five linear marks at the top surface and sides. ii) Green in colour, round in shape with a flat upper surface, endowed with a single glazed ''chakra'' and markings resembling a lotus in the middle. iii) Small in size, has two ''chakra''s and a ''vanamala''. iv) Glittering like a gem, endowed with a single ''chakra'', ''vanamala'', markings resembling a lotus/banner and another resembling an elephant-goad near the ''vadana''. Grants prosperity to householders on being worshipped.

● Hrishikesha : Shaped like a half moon with a single ''chakra'' and also with markings resembling the hair of a boar.

● Padmanabha : Reddish in colour, endowed with a semicircular ''chakra'' and markings resembling a lotus and hairs of a mane. Causes poverty and sorrow, hence should not be worshipped.

● Damodara : i) Big in size, the colour is as green as durva grass with a small ''chakra'' situated in the middle, a small ''vadana'' and a single yellowish linear mark in the middle ii) Endowed with two ''chakra''s and a cracked outer surface. Grants auspiciousness on being worshipped.

● Sudarshana : i) Green in colour with gliterring appearance, the ''chakra'' and markings resembling a gada are situated on the left side while linear markings arranged like a lotus are found on the right side. ii) Black in colour, shaped like a lotus, endowed with a single ''chakra'', a large ''vadana'' and lowered middle portion. Destroys all sins and grants results of all types of worship the on being worshipped.

● Vasudeva : White in colour, endowed with a single or two ''chakra''s at the ''dwara''. Fulfills all desires on being worshipped.

● Pradyumna : i) Yellow in colour, has a small ''chakra'' and markings resembling a makara on the sides and top surface, endowed with many holes. ii) The colour is as blue as rain-clouds, has a small ''chakra'' and small ''mukha'' and many holes. Grants prosperity and happiness to householders on being worshipped.

● Aniruddha : i) Blue in colour, round in shape and glazed, has markings resembling a lotus at the top surface and three linear marks near the ''dvara''. ii) Black in colour with a beautifully shaped ''dwara'' and having a ''chakra'' near the centre, another on the sides and a small ''chakra'' at the top surface. iii) Yellow in colour, round in shape. Grants happiness to householders on being worshipped.

● Purushottama : i) Golden in colour with a ''chakra'' at the middle portion and a bigger ''chakra'' at the front. ii) The colour is as yellow as the atasi flower and endowed with many ''bindu''s. iii) With ''mukha''s on all directions (traditionally numbered to ten). Increases prosperity and grants enjoyment and liberation on being worshipped.

● Adhokshaja : Dark black in colour with patches of brown, circular in shape, endowed with a single ''chakra'' and red linear marks, maybe large or small in size. Grants auspiciousness to worshippers on being worshipped.

● Achyuta : Has four ''chakra''s on right and left sides and two red markings resembling ear-rings at the ''mukha'', also marked with markings resembling shankha, gada, bow, arrow, pestle, banner, white umbrella and a red elephant-goad.

● Upendra : Green in colour with glittering appearance, has a glazed body with one or more ''chakra''s on the sides.

● Janardana : Has two ''dwara''s; one on the eastern side and another on the western side, and four ''chakra''s; two on the top surface and other two in the middle. Grants prosperity and destroys enemies on being worshipped.

● Lakshmijanardana : The colour is as blue as rain-clouds with one ''dwara'' and four ''chakra''s.

● Hari : Green in colour, round in shape with one ''mukha'' at the top, the lower portion is marked with ''bindu''s. Fulfills all desires on being worshipped.

● Ananta: i) Marked with markings resembling the hood of a snake, has 20 red ''chakra''s, 14 ''dwara''s and many ''bindu''s, has different colours on its bod. ii) The colour is as blue as a rain-cloud, circular in shape, has 27 ''chakra''s. Grants four aims of human life and results of all types of worship on being worshipped.

● Yogeshwara : Has a shivalinga like structure on its top surface. Grants redemption from the great sin of ''brahmahatya'' on being worshipped.

● Pundarikaksha : Has markings resembling a pair of eyes/lotuses on the left or top surface or sides. Can bring the entire world under control of the worshipper on being worshipped.

● Chaturmukha : Has four linear marks on the sides, and two ''chakra''s on the middle portion of the body.

● Yajnamurthi : Has both yellow and red colours on its surface, with a small ''dwara'' and two ''chakra''s; one at the middle and other on the right side.

● Dattatreya : i) Has white, red and black patches and markings resembling a rosary on the top surface. (Some versions state red and yellow colours)

● Shishumara : Long in shape, with a deep triangular opening and having one or two ''chakra''s on the front side and another on the back side. Grants all sorts of success on being worshipped.

● Hamsa : Shaped like a bow having both blue and white colours on its surface and has a ''chakra'' and markings resembling a lotus. Grants only salvation on being worshipped.

● Parahamsa : The colour is blue like the throat of a peacock, with a glazed body and round ''dwara'' within which lies a single ''chakra'' and a glittering patch resembling the sun on the right side of the ''chakra''. There are also two linear marks forming the shape of a boar on the body. Grants four aims of human life on being worshipped.

● Lakshmipati : Black in colour while the sides or the front portion is blue like a peacock's throat, has a small ''chakra'' and large ''vadana''. Grants prosperity and wealth on being worshipped.

● Garudadhvajalakshmipati : Round in shape, has golden marks resembling horns and hoofs on the body and a smooth ''chakra'' with black linear marks on it.

● Batapatrashayin : Round in shape with white, copper-red and blue colours on its surface, has a single ''vadana'' in the middle, four ''chakra''s and three ''bindu''s, markings resembling a shankha and a lotus lie to the left and right side of the ''chakra'' respectively.

● Vishvambhara : Has 20 ''chakra''s on the body.

● Vishvarupa : Circular in shape, has one or five ''dwara''s and many ''chakra''s. Bestows children and grandchildren on being worshipped.

● Pitambara : Round like the udder of a cow or a human breast, has a single ''chakra''. Grants happiness on being worshipped.

● Chakrapani : Round in shape and glazed, with a small ''chakra'' and many other prints.

● Saptavirashrava : Round in shape with a small ''chakra'' and several golden ''bindu''s all over the body. Increases all sorts of prosperity on being worshipped.

● Jagadyoni: A single red ''chakra'' is present within the ''dwara''. Grants auspiciousness on being worshipped.

● Bahurupin : With multiple ''mukha''s and single ''chakra'' alongside markings resembling a shankha present inside. Grants salvation on being worshipped.

● Harihara : Has four ''dwara''s and two ''chakra''s with a ''shivanabhi'' (a special form of shivalinga) like structure on its top surface. Grants prosperity and happiness on being worshipped.

● Swayambhu : Blue in colour with a long and big ''mukha'', and having the body encircled by linear marks. Grants only salvation on being worshipped.

● Shivanarayana : Has two ''mukha''s and ''chakra''s. Destroys wealth, property and progeny, hence should not be worshipped.

● Shankaranarayana : Has a ''shivanabhi'' like structure either sideways or left side or right side.

● Pitamaha : Has four different ''dwara''s with a ''chakra'' in each of them.

● Naramurti : The colour is yellow like the atasi flower with markings resembling a sacred thread on the sides.

● Shesha : Printed with linear marks forming the coiled body of a snake. Although red in colour, it is not considered inauspicious.

● Pralambaghna : Red in colour with the markings resembling the coiled body and hood of a snake. Causes death, hence should not be worshipped.

● Suryamurti : Has 12 different ''chakra''s either on the body surface or inside the ''dwara''. Destroys illnesses on being worshipped.

● Haiheya : Has one ''mukha'' and multiple markings resembling hoods, out of which two are found on the right side of the ''dwara'', shaped like a lotus petal with a golden mark resembling an arc. Grants all sorts of success on being worshipped.

● Vishnupanjara : Printed with several linear marks.

● Garuda : i) Shaped like a lotus with three marks one above the other the central line being longer, has four ''chakra''s. ii) Printed with markings resembling a pair of wings and having two, three or four golden linear marks on his body, green, blue or white in colour. Destroys all sins on being worshipped.

● Matsya : i) Elongated in shape, the colour is like gold/bell-metal, and marked with three ''bindu''s. ii) Elonhated in shape resembling a fish, green in colour with crystal-like glow, endowed with two ''chakra''s at the middle portion and three ''bindu''s. iii) Has three elongated ''dwara''s each possessing a ''chakra'' while another ''chakra'' is situated at the posterior end shaped like the tail of a fish, the right side is shaped like a cart, the left side has a linear mark. iv) Has a long ''dwara'' at the right side, endowed with three ''bindu''s, a single ''chakra'' and markings resembling a shankha and lotus
v) Shaped like a fish and a has markings resembling an elongated fish. Grants enjoyment, liberation, fulfilment of all desires and auspiciousness on being worshipped.

● Kurma : i) Shaped like a tortoise with the eastern side elevated. ii) Green in colour, round in shape resembling a tortoise, the top surface being elevated and endowed with red markings resembling Kaustubha, five circular markings resembling the sun and a ''chakra''. iii) Endowed with structures resembling the feet of a bed on the sides. iv) Endowed with a single ''chakra'', three golden ''bindu''s and markings resembling a shankha and a lotus. v) Elongated in shape with the ''mukha'' extending from left to right side, and endowed with five circular markings resembling the sun. vi) Triangular in shape like the inflorescence of a snuhi plant with ''chakra''s on both sides. vii) Round in shape resembling a tortoise, has both blue and red colours on its surface, has a long ''dwara'' and two ''chakra''s imprinted sideways at the middle portion of the body. Fulfills all sorts of desires and increases progeny on being worshipped.

● Varaha : i) Blue in colour, big in size, and printed with odd number of ''chakra''s and three linear marks. ii) Endowed with even number of ''chakra''s, of which at least one is situated on the right side, and ''vanamala''. This last variety is called Lakshmi-Varaha. Grants enjoyment and liberation on being worshipped.

● Narasimha : Has a very large ''mukha'', two ''chakra''s and linear marks resembling the mane of a lion. Creates detachment in the mind of the worshipper on being worshipped.
#Kapilanarasimha : Has three or five ''bindu''s, two large ''chakra''s in the middle, prominent linear marks, teeth-like projections in the large ''mukha'', circular in shape and tawny in colour like jaggery or lac. Grants liberation, victory in combat, fulfilment of all desires, redemption from sins on being worshipped by a celibate, otherwise causes difficulties and pain.
#Lakshminarasimha : Has a large ''mukha'', two ''chakra''s at the left side, three or five ''bindu''s and a ''vanamala''. Grants happiness, liberation and enjoyment to householders on being worshipped.
#Vidarananarasimha : Has a very large ''mukha'' endowed with teeth-like projections and two ''chakra''s inside it. Causes fear and inflammation of residence on not being worshipped by a celibate.
#Sarvatomukhanarasimha : Golden in colour, has multiple ''mukha''s and seven ''chakra''s.
#Patalanarasimha : Has multiple ''dwara''s, multiple ''chakra''s (three at the ''dwara'' and ten at the sides) and multiple colours. Grants nectar of immortality to monks on being worshipped.
#Akashanarasimha : Has a large ''mukha'' and an elevated ''chakra'' in the middle. To be worshipped only by monks.
#Rakshasanarasimha : Golden in colour, has a large ''mukha'' and multiple holes. Causes inflammation of residence, hence should not be worshipped.
#Jihvanarasimha : Has two large ''mukha''s, two ''chakra''s and an elevated front. Causes poverty, hence should not be worshipped.
#Adhomukhanarasimha : Has three ''chakra''s, one inside, other on the top surface and another on the sides. Grants liberation on being worshipped.
#Jwalanarasimha : Has a small ''mukha'', two ''chakra''s and a ''vanamala''. Grants freedom from the world on being worshipped.
#Mahanarasimha : Has two ''chakra''s and very beautiful, prominent linear marks.

● Vamana :
i) Round in shape like the kadamba flower, small in size and marked with five linear marks. ii) Small in size with glittering appearance, the shape is circular or triangular like the inflorescence of the snuhi flower, has a ''chakra'' on both top and bottom surface with markings resembling the Brahminy kite beside the ''chakra''. iii) Not very small in size, has a single prominent glazed''chakra'' at the centre. iv) The colour is yellow like the atasi flower with an elevated top surface, white ''bindu''s at the ''mukha'' and an indistinct ''chakra''. v) The colour is blue like the rain-cloud, round like the bilva fruit or seeds of the jujube fruit in shape, has two ''chakra''s, a ''vanamala'' and a small ''mukha''. This last variety is called Dadhivamana. Grants fulfilment of all desires, happiness, prosperity; increase in property, progeny and wealth of householders on being worshipped.

● Parashurama : Yellow or black in colour and marked with markings resembling an axe, has a ''chakra'' on either left or right side and markings resembling teeth, either at the top surface or on the sides. Prevents untimely death on being worshipped.

● Ramachandra : The colour is green like the durva grass, endowed with a single ''chakra'', markings resembling a staff on the top surface and two linear marks on the sides.
#Ranarama : Neither too large nor too small in size, circular in shape, endowed with two ''chakra''s and markings resembling an arrow and a quiver.
#Rajarajeshwara : Neither too large nor too small in size, circular in shape, endowed with two or seven ''chakra''s and perforated with holes that appear to have been created by arrows, has markings resembling an umbrella, an arrow and a quiver. Grants wealth and kingship on being worshipped.
#Sitarama : The colour is blue like a rain-cloud, has one or two ''dwara''s, four ''chakra''s out of which one is situated at the left side, a ''vanamala'' and markings resembling a bow, an arrow, an elephant-goad, a banner, an umbrella and a ''chamara'' (fly-whisk made of yak-tail hair). Grants victory and prosperity on being worshipped.
#Dashakanthakulantakarama : Oval in shape like a chicken's egg, green in colour, the top surface is elevated, has two linear marks at the ''dwara'' and a marking resembling a bow at the sides.
#Virarama : Has a glazed ''chakra'' appearing like a lotus filament and markings resembling a bow, an arrow, a quiver, an ear-ring and a garland. Grants prosperity on being worshipped.
#Vijayarama : Has a single ''chakra'' appearing like a lotus filament, endowed with red ''bindu''s, a gaping ''vadana'' and markings resembling a bow, an arrow and a quiver.
#Ramamurti : Has a single ''chakra'' within the ''vadana'', black in colour. Grants the ability to compose poetry on being worshipped.
#Dustarama : The colour is blue like a rain-cloud, has markings resembling a bow and an arrow on the top surface and that resembling hooves at the sides.

● Krishna : i) Black in colour, endowed with a single ''chakra'' at the ''dwara'' and a ''vanamala''. ii) Has yellow patches, the ''dwara'' is situated at the middle, the top surface resembles a tortoise shell, endowed with yellow ''bindu''s at the sides. Grants wealth, crops, happiness and redemption from sins on being worshipped.
#Balakrisha : Has a long ''mukha'' and ''bindu''s on both top and bottom surface. Grants progeny and prosperity on being worshipped.
#Gopala : Deep black in colour, large in size, endowed with two ''chakra''s, a ''vanamala'', triangular markings resembling shrivatsa, white teeth-like structure at the sides within the ''mukha'' resembling a smile. Grants property, crops and wealth on being worshipped.
##Madanagopala : A Gopala shila endowed with additional attributes - markings resembling full-bloomed lotuses on the sides, a garland and an ear-ring. Grants children, grandchildren, wealth and control over the world on being worshipped.
##Santanagopala : A Gopala shila whose ''mukha'' is shaped like a half-moon. Increases progeny on being worshipped.
##Govardhanagopala : Circular in shape, the front portion is lowered, endowed with ''bindu''s of silvery hue alongside markings resembling a staff and a garland on the sides, another resembling a venu at the ''mukha'' and a long linear mark on the right side. Grants fulfilment of all desires, destruction of all enemies, redemption from all sins, cattle and crops on being worshipped.
##Lakshmigopala : A Gopala shila which is oval in shape like a chicken's egg, endowed with markings resembling a venu, an ear-ring and a country plough. Grants progeny, spouse, property, enjoyment and liberation on being worshipped.
#Kaliyamardana : The sides are large and endowed with golden linear marks and three small ''bindu''s. Grants destruction of enemies, progeny and wealth on being worshipped.
#Syamantahari : The colour is white like the blade of a sword, has a large ''chakra'', the top surface is endowed with a ''vanamala'' and triangular markings resembling shrivatsa. Increases progeny and fame on being worshipped.
#Chanuramardana : Green in colour with two red ''bindu''s, endowed with linear markings on both left and right sides, giving a resemblance to a fist. Destroys all enemies on being worshipped.
#Kamsamardana : Blue in colour, having a different colour either at the front or on a rear side.

● Sankarshana : Red in colour, has two ''chakra''s joined with each other on the top side, the eastern side is perforated. Grants happiness to householders on being worshipped.
#Balabhadra : Marked with seven ''chakra''s. Grants children and grandchildren on being worshipped.
#Balarama : Has five linear marks on the top side and markings resembling a bow and an arrow on the rear sides. Grants progeny on being worshipped.

● Buddha : Has a very small ''mukha'' but without any ''chakra''. It is also called ''Nivita'' (hidden) ''Buddha''. Grants the ultimate position (''parama pada'') on being worshipped.

● Kalki : i) The colour is black like that of a bee, has six ''chakra''s and markings resembling a sword/dagger over the ''mukha'' on the top surface. ii) Shaped like the face of a horse and marked with three ''chakra''s. Destroys all evil caused by ''kaliyuga'' on being worshipped.

More detailed classification is provided in the ''Meru Tantra'' and in the book ''Shalagrama Kosha'' compiled by S. K. Ramachandra Rao from a manuscript named ''Shalagrama Pariksha'' written by a Telugu brahmin named Anupasimha and unpublished sections of the Sritattvanidhi dealing with shaligrama shilas.

Use

Shaligrama shilas are used as non-anthropomorphic representations of Vishnu alongside '' Dvaravati shila''s, similar to the use of ''yantra'' and ''kalasha'' in the veneration of Devi and ''linga'' and '' Baneshvara shila''s in the veenration of Shiva. The ''Pranatoshani Tantra'' states that worship of all deities can be conducted on a ''shaligrama shila''. The Puranas unequivocally state that worship of Vishnu done through a ''shaligrama shila'' yields greater merit than that done through a murti (idol).

Unlike murtis, shaligrama shilas can be worshipped in individual residencies alongside temples, can be carried away from one place to another easily and can be worshipped as long as the ''chakra'' inside it has not been broken or cracked. Apart from the traditional ''upachara''s (articles of worship) whose number varies from five, 10, 16 to 18, worship of a ''shaligrama shila'' requires only tulasi leaves and water poured from a (special conchshell) for ablution compared to an murti which requires ''upachara''s of monetary value like robes and jewellery. Hence worship of ''shaligrama shila'' can be afforded by people even in times of hardship and distress as the only mode of worship.

Hindus hailing from South India bedeck idols of Vishnu with a garland made of 108 shaligrama shilas. Bengali Hindus observe a ceremony called ''Svastyayana'' in which 108 or 1008 tulasi leaves anointed with sandalwood paste are offered on a ''shaligrama shila'' with the aim of healing diseases or being delivered from troubles. This can be accompanied by ''Chandipatha'' (ritualistic recitation of the ''Devi Mahatmya'') once, thrice or five times; worshipping one or four clay ''Shivalinga''s and chanting the ''mantra''s of Durga and Vishnu 108 or 1008 times.

Literature

The ''Pranatoshani Tantra'' states that:
#The merit gained by worshipping Vishnu in a ''Shalagrama shila'' once is equivalent to that of conducting a thousand ''Rajasuya yajna''s and donating the entire earth.
#A person who is unable to undertake pilgrimage, donate articles to the needy and brahmins or conduct ''yajna''s can gain mukti (liberation) by worshipping Vishnu in a ''Shalagrama shila''.
#Land situated within the radius of three ''yojana''s of a ''Shalagrama shila'' becomes sacred to Vishnu even if that land is inhabited by ''mleccha''s (non-Hindus). A devout worshipper who dies in such an area is never reborn again.
#All sorts of auspicious activities (like taking ablution, donating articles to the needy and brahmins, undergoing austerities and conducting homa) grants merit for all eternity on being conducted in the vicinity of a ''Shalagrama shila''.
#All sorts of sins whether perceived in mind or committed in deeds for an entire year are destroyed by donating a ''Shalagrama shila'' to a brahmin.
#The person who worships together 12 ''Shalagrama shila''s for a single day earns the merit equivalent of worshipping 12 crore ''Shivalinga''s with lotuses made out of gold and residing in Varanasi for eight days.
#The person who worships together 100 ''Shalagrama shila''s attains '' Maharloka'' after death and is reborn as an emperor.
#Moksha is undoubtedly obtained by the person who worships a ''Shalagrama shila'' and '' Dvaravati shila'' together.

The material is also mentioned in the Skanda Purana and Padma Purana.

Restrictions

#The Pranatoshani Tantra states that nobody except initiated brahmins are allowed to touch a ''Shalagrama shila''. On being touched by somebody other than an initiated brahmin, the ''Shalagrama shila'' must be cleansed with panchagavya. However all persons are allowed to be the '' yajamana'' for the worship of a ''Shalagrama shila.''
# The Padma Purana, Patala Khanda, Chapter 20 prohibits women of all castes from touching a ''Shalagrama shila'' both directly (by anointing sandalwood paste) and indirectly (by offering flowers).
#The Padma Purana, Patala Khanda, Chapter 79 states that person who buys and sells ''Shalagrama shila''s is damned in hell as long as the sun exists in the sky. The same fate is destined for the person who approves of buying or selling ''Shalagrama shila''s and the person who determines its monetary value.
#The Devi Bhagavata Purana, 9th Skandha, Chapter 10 states that the person who places the ''Shalagrama shila'' on ground is damned in hell for a hundred Manvantaras where he experiences the pain of being eaten by worms.
#The Devi Bhagavata Purana, 9th Skandha, Chapter 24 states that failing to keep one's promise or speaking lies while holding the ''Shalagrama shila'' in hand leads the person to be damned in hell for the life-time of Brahma. It also states that the person who removes a tulasi leaf from a ''Shalagrama shila'' is separated from his wife in his next birth.
#The Devi Bhagavata Purana, 9th Skandha, Chapter 35 states that the person who swears falsely while touching a ''Shalagrama shila'' experiences the pain of being burnt in red-hot coal for the lifetime of 14 Indras in hell and is reborn as a worm residing in faeces for seven consecutive births.

References

{{DEFAULTSORT:Shila (Murti)
Forms of Vishnu
Vaishnavism
Hindu iconography
Hindu symbols
Objects used in Hindu worship
Fossils