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The story of salagrama


 

 

Salagrama is a precious stone-like object of different shapes found at the 
Gantaki river in Nepal. These stones have special marks like spiral, chakras, 
thread etc. formed on them. As per Hindu belief, Salagramas are sacred with the 
presence of God and part of their worship. They believe that by a mere look at 
these stones, all the sins that one had accumulated will at once get destroyed. 




Why are these stones called Salagrama?

That is due to a story in the Varaha Purana 144-145, which says that once there 
was a sage by the name Shalankayana, who was performing austerities and 
devotional meditation in many holy places with the view to gain a great devotee 
of Lord Vihsnu as his son. He visited the sacred tirtha (holy place) of 
Muktinatha in present day Northern Nepal, high in the Himalayas, and took his 
bath in the icy waters of the Kali Gantaki at the back of Annapurna mountain. 
Extremely tired from his climb in the high altitude, he finally took rest under 
a sala tree. 

 
The geographic location of the Annapurna (Shaligram Tirtha) region. 

Fast asleep on the eastern side of the tree, he didn't notice that the Lord 
Krishna had come and stood before him. Then by the Lord's mercy the sage awoke 
and saw his Lord standing there and immediately propitiated him with melodious 
Vedic mantras. The Lord then fulfilled the desire of the sage and gave him a 
son on the spot, and being pleased with his devotional attitude, gave another 
boon. 


Krishna informed that from that day (the dwadasi in the sukla paksa of the 
month of Vaisaka) He would eternally stay on the area of that mountain in the 
form of the Salagrama stone. Actually there was no sala tree there at that time 
- it was a special self-manifesting mercy incarnation of the Lord appearing for 
His devotee. So in the same way, the Lord continued to tell the sage that in 
the self-manifesting form of the Salagrama Shila He will reside there, and the 
devotees can take Him in this form and worship Him, and He will reciprocate 
their love in that way. This is confirmed in the Mahabharata (Vana Parva Ch 84, 
123-125), where it is said the name Salagram is given to Lord Vishnu who 
resides in the Salagrama at the Salagram Tirtha.  

click here for more pictures of the Gantaki region

Formation of patterns on the stones

The formation of various patterns and marks on the salagramas is explained as 
follows:

A worm called vajra-kita (the adamantine worm) was born in these stones. This 
worm was in fact a form which Vishnu himself assumed. Having entered into the 
bowels of these stones, the worm, golden coloured, mighty and brilliant like a 
flash of lightning, making a sweet noise, carves out the marks of numerous 
kinds and various other marks with ease in the stones. The worm is believed to 
reside inside these stones for countless years, the presence of Godhead is 
unbroken here. 

Characteristics of the salagrama-stones

Color

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 differentiation in this regard are dependent on the colours. The 
Vasudeva-salagrama is white in hue; the Sridhara-salagrama is yellow;  
Vishnu-salagrama is black stone; Narayana-salagrama is greenish (blue-black) in 
colour; Narasimha-salagrama is red; Damodara is represented by the 
blue-coloured stone and Vamana-salagrama is like the atasi flower in colour. 
Multi-coloured stones indicate Ananta and stones which are bright-white in 
colour Adhoksaja. The stones which are reddish brown like honey represent 
Brahma and tawny coloured stone represents Narasimha. 

The colours have their own effects and influences. 

The ash-coloured salagrama stone is especially suitable for worship by 
ascetics. The stones which are stained bring decay and destruction, the 
multi-coloured stones are also unfit for worship, unless it be 
Ananta-salagrama. Highly coloured stones cause misery; the faded colours 
destroy the lineage; the colours which are indistinct and uncertain make for 
death. 
The tawny-coloured stone is consort-killer; the bluish-stone brings wealth; the 
black-stones cause nourishment and prosperity; and the red-stone brings in 
sovereignty. Excessively red-stone, however, deals death; the fair-coloured 
stone (viz. White) bestows wealth; multi-coloured stone makes for prosperity, 
while the faded colours are not useful when worshipped. White coloured stones 
facilitate the obtainment of emancipation, and the stone with indistinct and 
uncertain colours destroy everything. 

Shape and Size

The salagrama stones also 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. 

A large salagrama is by definition eight finger-breadths (of the worshipper) in 
width; larger than that is recognized as ?very large? and is regarded as 
unsuitable for a householder to worship. 

Deity Specification

The features of salagrama-stones are deity specific and attributed to the 
Dasavtar. The basic typology of the Salagrama is in accordance with the 
?chaturvyuha? ideology. All the innumerable deity-specific Salagramas branch 
out initially from the four vyuha-deities: Vasudeva, Samkarshana, Pradyumna and 
Aniruddha; and these four originate from the ?Para? aspect of Godhead.

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 and it has golden spots. 

The Varaha-murti-salagrama is long-mouthed, is blue-black in colour, has an 
encircling mark of earth, and is distinguished by a shining chakra at the 
opening. 

The Buddha-murti-salagrama has two apertures, and two chakras in the interior. 
The chakras are upward-inclined at the head, or they are at the sides. The 
stone may be multi-coloured. 

The Narasimha-salagrama has an elongated mouth, tawny-hued, a longish chakra 
and a big belly (viz. Middle portion). This stone is suitable for worship by 
ascetics. 

The Lakshmi-Narasimha-salagrama has a chakra on its left side, is black in 
colour and has spots (viz. Dots). Its worship makes for worldly prosperity as 
well as emancipation. 

The Vamana-murti-salagrama is shining blue in hue; it is small in size and 
perfectly round in shape; it has marks of vana-mala and lotus. 

The Parasu-rama-murti-salagrama is distinguished by the line-scratches 
resembling an axe; it is dark blue-green like the blade of the durva-grass; it 
is high in stature and is adorned with a chakra at its navel. 

The Sri-rama-murti-salagrama is large, elongated and has spots on its body; 
there are also line-markings resembling bow and arrow; there is a chakra at the 
navel, and dark stone has many fissures. 

The Bala-rama-murti-salagrama has marks of the plough-share, and of the 
pestle-like weapon on it; it is whitish in colour, and has line-scratches of 
vana-mala; there are also dots like honey drops. This is the abode of 
Samkarshana. 

The Srighana-murti-salagrama is white in colour and exceedingly smooth to 
touch. It has a thousand (viz. Many) spots on the surface, and also a chakra. 

The Kalki-murti-salagrama is recognized by the line-markings resembling a 
horse, and the weapon called Kunta (lance). It is white in colour, and has a 
long mouth. 

The Sri-krishna-murti-salagrama has markings of the five weapons (conch called 
Panchajanya, discus called Sudarsana, mace called Kaumodaki, bow called Sarnga, 
and sword called Nandaka), vana-mala and lotus; is has a minute chakra. 

The Sri-gopala-murti-salagrama has the markings of the five holy weapons 
(mentioned above); it has no apertures; it is either round in shape or 
elongated; a vana-mala mark is seen on it. 
This salagrama can have identification marks of a single deity or of a 
combination. It may be longish in shape, and is characterized by a big belly 
(viz. Middle portion being big); it has scratches resembling flute-openings. 

The Dadhi-vamana-murti-salagrama has a downward chakra at the top which are 
spots like honey drops, the stone has a bluish tinge as well as reddish hue. 

The Dadhi-gopala-vamana-salagrama has a chakra on top, with spots like 
honey-drops at its upper end. 

The Santana-gopala-murti-salagrama has marks of cudgel and horn (which cowherds 
carry) on its sides, and at the head position can be seen the mark of a flute. 
The worship of this stone ensures progeny. 
This stone is blue in colour and elongated in shape; it has an aperture which 
resembles the elephant-goad, a chakra. 

The Pradyumna-murti-salagrama is of the colour of a hibiscus flower (viz. Red) 
and is marked by lines and scratches resembling vana-mala, bow, arrow and 
lotus. Its worship bestows whatever one longs for. 

The Aniruddha-murti-salagrama has the same characteristics as the above (viz. 
Pradyumna murti), but is recognized be an aperture with a minute chakra, and by 
marks of golden and silver lines. 

The Hayagriva-murti-salagrama has the form of a ripe jambu-fruit (rose apple, 
Eugenia Jambolana), with a face in the shape of an elephant god; it has also 
longish spots on its body. 

The Sridhari-murti-salagrama shines like fresh green grass, has uneven chakras 
and there are marks on it resembling vana-mala. 

The Lakshmi-narayana-murti-salagrama has a low or depressed look, and is 
perfectly round, and cold to touch; it has a chakra on its head; there are two 
apertures and there are four chakras either to the left or to the right. 

The Padmanabha-murti-salagrama has a lotus-like chakra at its navel, and is of 
the colour of a rose apple (Eugenia Jambolana). 

The Govinda-murti-salagrama is dark blue like the blade of a fresh durva grass; 
it has ten apertures and twenty chakras; and there are scratches on its body 
which look like vana-mala. The worship of this stone secures the fulfillment of 
all desires. 

The Visvarupa-murti-salagrama is known by its twelve apertures and twenty four 
chakras. Its worship will bring about worldly prosperity as well as final 
beatitude. 

The Ananta-murti-salagrama is always cold to touch, but shines like a blaze of 
fire; it has an even number of minute chakras, with marks of the classical five 
weapons of Vishnu (conch, discus, mace, bow and sword), and also of 
Sri-vatsa-mark on the chest. 

The Lakshmi-narayana-murti-salagrama is hard to obtain, and its worship quickly 
fulfills ones desires. At the entrance to the aperture are lines which resemble 
the flying bird Garuda (the vehicle of Vishnu). 

The Narayana-murti-salagrama is recognized by the shape of the serpent?s hood 
that seems to surround it. Its worship secures the fulfillment of whatever one 
seeks for. 

The Damodara-murti-salagrama is longish in shape, and brilliant in appearance; 
there are marks on its body of conch, discus, mace and vana-mala. 

The Trivikrama-murti-salagrama is longish in shape, and brilliant in 
appearance; there are marks on its body of conch, discus, mace and vanamala. 

The Janardana-murti-salagrama is characterized by its blue colour and marks of 
conch,  discus and lotus; it is cold like ice; and has a shape like a spear. 

The Vasudeva-murti-salagrama has the appearance of tranquillity, and shines 
like moon-light; it bears the marks of the five weapons of Vishnu (conch, 
discus, mace, bow and sword), and has a chakra at its navel. 

The Vishnu-murti-salagrama has the dark colour of the Vishnu-kranta flower 
(Clitoria Ternatea or Evolvulus Alsinoides), the marks of the five weapons of 
Vishnu (mentioned above), and also of vanamala and lotus. 

The Achyuta-murti-salagrama is bluish in hue and large in size; it is smooth 
and has minute chakras; it has marks of vanamala on its body. 

The Upendra-murti-salagrama is also shining blue in colour, with marks of 
conch, discus and mace on its body. Its worship will cause happiness and good 
fortune. 

The Siva-nabha-murti-salagrama is roundish like an elephant?s body; and in the 
central portion thick lines are seen. It is hard to obtain, but its worship 
secures all desires. 

The Hiranya-garbha-murti-salagrama is blue-black in colour and cold to touch; 
it has no apertures, but it contains gold within (viz. It has spots in golden 
colour in the middle portion of the stone). 

The Madana-gopala-salagrama is partly black in colour and partly reddish; it 
has a long aperture on its left side; and there are marks of conch, discus, bow 
and moon. 

The Janardana-murti-salagrama shines like blue water-lily (utpala, Nymphala 
caerulea); it is recognized by the vana-mala mark which goes round the stone. 
It is elsewhere described as having six apertures and twelve chakras, slippery 
to touch, and marked by vana-mala. 

The Lakshmi-narayana-murti-salagrama has two chakras on top and two chakras at 
the bottom. 

The Sriman-narayana-salagrama has two chakras on each of its sides. 

The Sudarsana-murti-salagrama is round in shape or sometimes oval; there is a 
single chakra seen at the aperture; and there are spots on the body of the 
stone. 

Elsewhere, this is described as equipped with two chakras at the top, and as 
exceedingly ferocious in aspect, and as such worthy of worship only by 
ascetics. 

The Vanamala-murti-salagrama is of tawny hue, and has an aperture at the sides 
of which are fang-like structures and inside which are two chakras; the 
aperture is crooked, and by its side is the vanamala mark. 

The Maha-jvala-nrsimha-murti-salagrama is thick in shape, blue-black or tawny 
in colour, and has a gaping mouth (aperture). This is fit for worship only by 
mendicants. 

The Siva-nabha-murti-salagrama has a linga-like form on top where there is also 
an aperture; it is perfectly round in shape and cold to touch. It is auspicious 
and secures all prosperity. 

The Buddha-murti-salagrama is muddy coloured and has spots on it; the chakra is 
there in the aperture, but unseen; the chakra also is dark gray in colour. 

The Lakshmi-nrsimha-murti-salagrama is tawny in hue, and inside its aperture is 
a large chakra within which is another chakra, minute in size. 

The Sveta-varaha-murti-salagrama has a long snout, and one tusk; it is whitish 
in colour and exceedingly clear; there is but a single mark on its body which 
resembles vanamala. 

The Bhu-varaha-salagrama has a raised body with a head shaped like an elephant 
goad; there is a chakra at the bottom, and near it can be seen a structure like 
the single tusk. It is an auspicious stone. 

The Kurma-murti-salagrama is thick and compact in structure, blue-black in 
colour, variegated hue, tawny or black; it has chakras. 

The Hrshikesa-murti-salagrama is dark blue (or black) in colour, soft to touch; 
it has five apertures and ten chakras. 

The Keshava-murti-salagrama is blue black in colour with minute chakras; it has 
golden and silver spots, and a mark resembling vanamala. 

The Achyuta-murti-salagrama is extremely cold to touch, and has a small 
aperture; it has a chakra on the surface and two chakras within the aperture. 

The Vaikuntha-murti-salagrama is blue-black in colour and soft to touch; there 
are line marks of eight weapons of Vishnu, and also a mark of vana-mala; there 
is an aperture like the lotus stalk. 

The Vishtara-sravo-murti-salagrama is a large one, elongated in shape and has 
apertures on both of its sides; there is a chakra, and also the mark of 
vana-mala going round. 

The Hiranya-garbha-salagrama is moon-like in appearance, slippery to touch, and 
large in size, raised on top. There is a chakra at the entrance of the 
aperture. 

The Tri-murti-salagrama is characterized by the marks resembling conch and 
discus (emblems of Vishnu), snake and battle axe (emblems of Siva) and lotus 
and water-pot (emblems of Brahma), and marks of three garlands. 

The Kurma-varaha-murti-salagrama has a chakra with two dots or the mark of 
conch; and there is another minute chakra nearby. This is difficult to procure 
and its worship will secure the fulfillment of all desires. 

The Matsya-murti-salagrama has the shape of a fish, and is spotted; there is 
the mark of shakti-linga (viz. Trinagle) at the head which is unevenly situated 
or at the place where the mouth would be located. 

The Varaha-murti-salagrama is dark-blue in colour thick, and marked with three 
lines. Its worship promises the fulfillment of all desires. 

The Kapila-narasimha-salagrama has a large chakra at the place where the tusk 
would be located; the colour of the stone is tawny, and there can be seen on 
the stone the mark of vana-mala. This must be worshipped only by celibates for 
worldly prosperity or for salvation. 

The Vamana-murti-salagrama is of the colour of flax-flower (Linum 
usitatissumum) and is endowed with spots on the top; there are scratches 
resembling ear-rings; and also a spot on the head. The stone is small and 
round. 

The Dadhi-Vamana-murti-salagrama is a small one and perfectly round; it is 
black in colour and has spots on top. There is a chakra in close proximity to 
the aperture. This is hard to get, but when worshipped it secures all desires. 

There is another variety of this salagrama which is small and has two spots; it 
is dark in colour and extremely greasy (or smooth); there is on it the mark of 
vana-mala. It is an auspicious stone, facilitating worldly prosperity as well 
as salvation. 

The Lakshmi-nrsimha-murti-salagrama is black coloured and spotted; on its left 
side are two chakras. The worship of this stone secures prosperity here and 
liberation hereafter. 

The Rama-murti-salagrama resembles in its colour the kadamba flower (Naulea 
Cadamba, viz. Orange) and is spotted; there are marks on it of bow, arrow and 
lotus. It is pleasant in appearance, but difficult to obtain. Its worship is 
capable of fulfilling all desires. 

The Sri-rama-murti-salagrama is like hen?s egg in shape, and is blue-black in 
colour; the rear portion is raised; at the back are scratches resembling a bow, 
the wish-fulfilling tree and royal parasol; and criss-cross lines suggesting a 
quiver. This is a rare salagrama. 

The Sita-rama-murti-salagrama has a shape that resembles a hen?s egg, and has 
an opening at the bottom, with marks like ear-rings. At the entrance are evenly 
situated chakras; and the mark of the wish-fulfilling tree is also there. There 
are chakras at the front and on the left side and line scratches. 

The Gopala-murti-salagrama has the shape of a jambu-fruit (rose apple), and is 
black in colour; there are also spots. At the rear there is an aperture, and a 
mark of ear-rings (makara-kundalas); on the forehead of the stone, slanting to 
the left are the mark of he arrow and bow, with spots. This sacred stone is 
capable of eliminating enemies and fulfilling all desires when worshipped. 
One who has no progeny will procure progeny; and the stone is all auspicious. 

The Brahma-murti-salagrama (Parameshthi) is whitish in hue, and perfectly 
round; it may also be yellowish. It has a single chakra and mark of a lotus; 
and at the rear portion is an aperture. 

The Vasudeva-murti-salagrama is small and round, very much like an areca-nut; 
there are two chakras evenly located at the entrance of the aperture. However, 
there are no chakras in the interior. It is rather whitish in colour and 
brilliant in appearance. When worshipped, it can help avoid untimely death; and 
it will secure all desires. 

The Maha-vishnu-murti-salagrama is pleasant in appearance, and the spiral mark 
in lines is seen on its surface. It shines brilliantly, and is black in colour. 
It is an auspicious stone and will remove all fear of death. 

The Narayana-murti-salagrama is blue-black in colour, and has a chakra at the 
navel, which is also raised. There is long line-marking on its surface and the 
mark of vanamala in gold. 

The Lakshmi-narayana-murti 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. 

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). 

How to identify the divine Salagrama?

The details to be examined are the shape and the colour of the stone, the 
number and location of chakra-marks, the type of filaments that are present in 
the crevices and fissures and the deity-identity. 

Of the large number of deity-specific salagrama-stones, three are held 
especially sacred: Vishnu-salagrama (identified by the chakra in the shape of a 
garland, and by the marks of conch, mace and lotus), 
Lakshmi-narasimha-salagrama (having two chakras on the left side of the opening 
or vadana, and dots and specks all over the body), Matsya-murti-salagrama (fish 
shaped flat stone with a single opening and two chakras, one of them inside the 
opening and the other outside; having dots and specks on the body resembling a 
foot-print). A salagrama with no openings but having two chakras on the surface 
is usually considered ferocious (ugra), and is either avoided or worshipped 
especially elaborately. The Matsya-murti-salagrama is particularly recommended 
when it has a chakra on the tail portion (viz. Rear). 

Authorities like Vrddha-gautama indicate that brahmanas may worship five 
Salagramas, kshatriyas eight, vaishyas seven and shudras seven; for ascetics 
four Salagramas are suggested. 
   For brahmanas: i) Lakshmi-narayana; ii) Ananta, iii) Hiranya garbha; iv) 
Purushottama; and v) Chaturbhuja. 
   For kshatriyas: i) Lakshmi-narayana; ii) Ananta; iii) Krishna; iv) 
Aniruddha; v) Garuda-dhvaja; vi) Gopala; vii) Rama; and viii) Sridhara. 
   For vaishyas: i) Lakshmi-narayana; ii) Vasudeva; iii) Pradhyumna; iv) 
Damodara; v) Pitambara; vi) Hari; and vii) Gadadhara. 
   For shudras: i) Lakshmi-narayana; ii) Madhava; iii) Krishna; iv) Achyuta; v) 
Aniruddha; vi) Kesava; vii) Pitambara. 
   For ascetics: i) Narsimha; ii) Hayagriva; iii) Mukunda; and iv) Maha-nila. 

However, Puja-prakasa suggests that the Vasudeva-murti-salagrama is suitable 
for the brahmanas, Samkarshana-salagrama for the kshatriyas, the 
Pradyumna-salagrama for the vaishyas and the Aniruddha-salagrama for the 
Sudras. Vishnu-dharmottara has the same prescription, and adds that the 
brahmanas may worship four salagrama-stones, the kshatriyas three, the vaishyas 
two, and the shudras one. 

Which stones to be avoided?

According to Brahmanda purana, the stones which have chakra-markings across 
(tiryak-chakra), which have ?bound? chakras (baddha-chakras, meaning thereby 
the chakra markings showing constraint), which are deformed (kurupa), which 
have rough openings (nishthurasya), which have a terrific aspect (karala), 
which look ferocious (vikarala), which are tawny-coloured (kapila), which have 
uneven spirals (vishamavarta), which have openings too wide (vyalasya), which 
are hollow inside (kotara), which do not stand steadily (asana chalana), which 
are broken (bhanga), which are very large (maha-sthula), which have a crevice 
in the bottom joined with a single chakra (asane sushiram yasyas chakrenaikena 
samyuta), which are cracked (dardara), which have a large number of chakras 
(bahu-chakra); which has chakras that are broken (bhagna-chakra), which has an 
opening below (adhomukhi), which has a hole or fissure (sa-chhidra), which is 
very red in colour (su-rakta), which has a wide, spreading chakra
 (brhacchakra), which is criss-crossed by numerous lines (bahu-rekha-samyukta), 
which is an elongated chakra (dirgha-chakra), which has chakras in a row 
(pankti-chakra), which has been put in a fire (pradagdhika), which has no mark 
whatsoever (achihna), which has fang-like projections 
(krura-damshtra-samayukta) or which has swellings like water-bubbles 
(sphota-budbuda-samyuta) to be avoided. 

The triangular, uneven shaped and crescent-shaped stones must not be 
worshipped. 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 salagramas must, therefore, be carefully examined with regard to their 
worthiness for worship. 

 





B.Venkatesh 

Jl. Kelenci 4 No.10-A,Pasar Baru.

Jakarta Utara - Indonesia

Telp : (021) 3519180

       : (021) 3846532

HP : 0815-9638936










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