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GOD IS OMNIPOTENT and OMNIPRESENT. The great sages have found out AHAM BRAHMASMI BRAHMASM I and TAT TWAMASI which denotes that” THERE IS NOTHING OTHER THAN BRAHMAN. But for us ordinary humans, it is difficult to be convinced or to conceive it in this way. The ultimate object of all Sadhana’s is to realise AHAM BRAHMASMI. Towards that, there are many ways. Jnana Yoga, Karma Yoga, Raja Yoga and Bhakthi Yoga are the High Roads prescribed to reach that end. The first three are very difficult and fit only for men with extraordinary capabilities. Bhakthi Yoga is the one which helps the vast majority of people who do not get enough time or intellectual capacity to do disciplined Sadhanas to attain the Ultimate Goal. Temples are the machines which help them to reach GOD without sacrificing much of the worldly pleasures We know that air is everywhere around us. But we feel it only when it moves. Suppose we reach home after some very tiring work. We are exhausted and full of sweat. There is no comfort in the KNOWLEDGE that there is air all around. But if there is a fan by which the air is set in motion, then we get comfort. Likewise we know that the atmosphere around us is full of sound waves from everywhere, but we can hear voices only if it comes from nearby sources. But if we have a radio, we can hear the sound from all places on earth and also beyond it. So also with certain mechanisms, we can feel the presence of God which otherwise we are not able to experience. Temple is such a machine by the help of which we can realise the ULTIMATE UNIVERSAL POWER. Tantra Sastra has made it possible to convert the NIRGUNA BRAHMA (Universal Power) into SAGUNA MOORTHI with powers for Anugraha Blessings) and Nigraha (Punishment) in the construction of temples. A temple is a link between the man and God, between the earthly life and the divine life, between the actual and the ideal. The Temples of north India are generally built on the basis of
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Kaula Sastra and the temples of south India, especially of Kerala, are generally built on the basis of Tantra Sastra. The customs and rituals followed in these temples are, therefore, different. At the time of Pratishta (installation ceremony), using mantras and rituals particular to that Deity, Thanthri invokes God in that particular form. For example, while doing the consecration ceremony of a Vishnu temple, Thanthri uses one set of mantras and rituals to invoke God in the form of Vishnu. While doing Pratishta of a Siva temple, he uses another set of mantras and rituals to invoke God in the form of Siva. In modern language, we can say that through the complex rituals of Pratishta (Installation ceremony), a powerful and a particular field of God’s vibration is created. Thanthra considers incarnations like Rama and Krishna as the manifestations of Divinity in the human form. In the same way, it considers the temple as the manifestation of Divinity in the two-dimensional graphic form. Thanthra declares in crystal-clear language that different Deities are different vibratory fields of the same god.
Like all ritual systems, Thanthra is also combined in it all the four yogas (Raja yoga, Bhakthi yoga, Karma yoga and Njana yoga). But unlike other Agama systems, which give more importance to Bhakti Yoga, Thanthra borrows its principles and practices chiefly from Raja yoga and Hatha yoga.
The chief contribution of Raja yoga and Hatha yoga to humanity is that it made us aware of our innate Divinity and for the first time in the history of Mankind, prescribed some clear and practical steps to realize that innate Divinity which remains dormant in most of us. Raja yoga declares that the essence of the Brahmanda (universe) can be seen in the Pindanda (man). In a Sidha Purusha or in a yogi, this essence, Divinity manifests in its most purified and powerful form. Such a yogi works as a power house. Whatever comes near him gets purified and charged. Thanthra takes this principle from yoga and applies it to temple worship. Thanthra tries to make the temple a place where everything that comes in gets purified and charged. Like the 3
founders of all systems, the founders of Thanthra were great seers. They knew that if we could make a graphical representation of the body of a Sidha Purusha, we could make the Divinity manifest through it. They knew the details of the subtle layers of the body of a Sidha Purusha and how to make a graphical representation of it. By building a temple, Thanthra tries to make a graphical representation of the elevated and purified body of a Sidha Purusha.
Hinduism divides human body horizontally into five sheaths. 1. Anna Maya kosa(Physical sheath), 2. Pranamaya kosa(Psychic sheath), 3. Manomaya kosa(Mental sheath), 4.Vijnanamaya Kosa(Intellectual sheath), 5.Anandamaya kosa(Causal sheath). In the temples of Kerala, we can find the ‘Panchapraakarams’ to represent these five sheaths of human body. Yoga Sastra divides the human body vertically into six charkas or power centers. They are 1. Mooladhara chakra, 2.Swadhishana chakra, 3.Manipoora chakra, 4.Anahata chakra, 5.Vibhooti chakra, 6.Anjnja chakra. Above these shad-chakras (six power centers), is the Sahasrara Padmam. These chakras are supposed to be situated in the Sushumna Nadi which is situated in the subtle body of man. (Lalitha sahasranamam gives a beautiful, poetical description of these chakras.)
The first step of a "Yajaman" (a person who has prepared himself mentally and financially) to build a temple, is to seek and accept an "Aacharya" (Guru, Tantri) . Only certain designated priests deserve to become "Tantris". ( An ideal Tantri ( Aacharya) is one who has performed all the "Shodasakriyas" from "Garbhaadhaanam" to "Agnyaadhaanam", has understood the concepts contained in the Vedas and Agamas , has 4
received blessings and Mantra advice from Gurus and elders, is an expert in performing vedic rites and rituals , is capable of receiving spiritual powers through meditation and penance ("Tapas"), and is a pure believer (in God, of course). Future Acharya of the temple must be descendants of this Guru or Tantri ) . During the consecration of temple, the Tantri or Acharya performs the incredible task of transferring the aura ("Chaithanyam") of God and energizing the Murty ( idol) . The techniques employed are as described in the "Agamas". Following the consecration , the Deity is given all the prescribed "Shodasa Samskaarams". .. The purity and serenity of the designated Pujari of the temple is very important . The Deity or its aura ("Chaithanya") is invoked and propitiated with oblations and prayers and later released back to the Murty
Tantric belief and practice in Kerala are fundamentally predicated on the living presence of divinity within the human being, and on the invocation of this divine presence into and its evocation from a conscious human host. Kerala’s Temple tantra system took canonical form in a 15th century Sanskrit treatise called the Tantrasamuchaya, which has been consistently recognized as the single authoritative manual of Kerala temple worship. What is characteristicall y tantric in this tradition is the ability of a Tantri to install and maintain a deity. i.e. to invoke the god into his own body - in some sense, to himself become the god.- and subsequent to this process of self-invocation that this chaitanya or power is deposited in the permanent images ( ie the vigraha of the deity).
For example:; we can see that every machine has two parts. One is the gross body which consists of the parts of the machine; wheels, rods and things like that. The other part is the power 5
supply without which the machine does not work and is useless. In temples, the gross body is the outer wall and the buildings inside it. These structures are fashioned in a particular way, involved in the principle of Pindandam (Human Body) which is a miniature replica of Brahmandam (Universe). This theory of Pindandom being a replica being of Brahmandam is one of the fundamental discoveries of our Science.
Temples are built in the form of a human body, with the Sanctum Sanctorum representing the Head, the circle including the Balikkallus which denote Ashtadikpalas, Sapthamathrikals, etc. representing the face, the Mukha Mandapam representing the neck, the Nalampalam representing the Chest and Arms, the Vilakku Madam the stomach; the outer Ballikkallus around being the waist; the outer walls the legs and Gopuram the feet. It is like a man lying with head at Sanctum Sanctorum and feet at the Gopuram, in all the four directions.
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The equipment for POWER SUPPLY ( as in the case of a machine), is the SHADADHAARA PRATHISHTA, that is, the installed idol, wherein, there is the Adharasila at the bottom, the Nidhi Kumbham on it, Padmam and Koormam above it, and Yoga Nalam connecting it to Napumsaka Sila, then the Peedhom and the Vigraha above it. It is as if a man is sitting in the YOGIC POSTURE and the various items mentioned above represents the Adhaara Chakraas of the Yogic Body culminating in the Vigraha, being the Sahasrara Padma.
Viswakarmmeeyam, a famous treatise on architecture, states that the sthhoola or gross body comprises the following seven parts. Garbhagrham siraproktham antharaalam mukham thathha Sukhaasanam galamchaiva baahuschaivaardhamadapam Mahamandapam kukshisyat praakaaram jaanujanghayoh Gopuram devapaadamsyath yadyetha lakshnam subham
Accordingly the garbha-grha corresponds to the head of the deity, the anthar-mandala (the inner square where bali-peethas of Devathas are located) His face, the namaskaara-madapa (where vedic chanting is done) His throat or neck, the inner pradakshina-vazhi and naalambalam together (inclusive of yaagasaala, Thitappalli etc which is known as antha-haara) His hands, the vilakkumaatam and area within the outer balikkallu (also known as madhya-haara) His belly, the maryaada or outerwall as knees and ankles and the gopura His feet. In short, every space within the maryaada (outer-wall) of the temple forms part of the sthhoola (gross body) of the principal deity.
The sookshma or subtle body concept, which is related to the idol, is based on aadhaara chakras mentioned in yogic literature. To quote Sir John Woodroffe the life force or praanasakthi operates in the gross human body through the nervous' system whose central axis is the 7
spinal column beginning from the base of the brain to the bottom of the body situated midway between the perinaeum, between the root of the genitals and the anus'. In this spinal column our yogic ancestors discovered six centres almost corresponding to the nervous plexuses from where all the conscious and unconscious activities originate and proceed. The base or the first plexus situated at the bottom of the body is called moolaadhara or root support'. Sir John Woodroffe continues' Above it in the origin of genitals, abdomen, heart, chest or throat and in the fore-head between two eyes ( bhroo-madhya) are the adhishtaana,manipooraka, anaahatha, visuddhi and aajna chakras or lotuses ( padmas) respectively The chakras are centres of sakthi as vital force. In other words they are centres of praana-sakthi manifested by praana-vaayu in the living body, the presiding Devathas of which are names for the universal consciousness as it manifests in the form of those centres.
In this gross body, Manthra Chaithanya is charged by the Acharya by his mind power and the power of Manthras. The Acharya who has achieved Divine Power through regular practices or SADHANA for a long period with the help of Manthras attracts the Universal Power to him, through Avahana and then converts this Universal Power to the power of the Particular Deity to
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be installed, by his own Mind Power with the help of Manthras and finally transfers this Power from him to the Deity installed.
Thatchu sastram- Important element of temple Sastra. The temple buildings are constructed according to perfect mathematical equations. The size, shape and other technical aspects of these will vary according to the deities. As per Tachu Sastra,the whole temple complex is conceived as the body of deity, when considered horizontally. The sanctum sanctrum ( sri kovil/Gasrbha Graha) represents the 'head' of the deity, circumambulatory path( Antharalam) out side the sanctum sanctorum is the face' the open hall (Mandapam) in front, where the holy verses are recited is the' neck' The wall surrounding these inner structure(Nalambalam) is considered to be the'hands' of the outer walls of the whole temple complex (Chuttumathil) are the legs' and the temple edifice (Gopuram) is the'feet' of the deity.The temple is not a mere place of worship,but is a reservoir of energy. A devotee does not see a piece of rock, since then,but indeed in a living form.
THE PANCHA-PRAKARA LAYOUT SCHEME As the term indicates, the five (Pancha) enclosures (Prakaras) around the Sanctum were:
PANCHA-PRAKAARA LAYOUT: THE FIVE ENCLOSURES
1. AKATTHE-BALIVATTAM - The Th e innermost enclosure, which includes •
Sreekovil : A central building housing the principal deities 9
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Anthar-mandala: Space outside the Sreekovil occupied by protective deities in the form of small stone platforms - Bali-Kall Namaskaara-mandapa: A raised platform for prostration`s
2. NAALAMBALAM / CHUTTAMBALAM - Area around the sanctum • • •
Valia-ambalam: Covered spaces around the Sreekovil for rituals and prayers Thittapalli: A small temple kitchen Mulayara : Storage space for grains, fruits, utensils, firewood
3. MADHYA HAARA / VILAKKU-MATTAM - The `Galaxy of Lamps` 4. PURATTHE-BALIVATTAM / SIVELIPPURA - Outer enclosure and cirumabulatory cirumabulatory pathway • • • • • • •
Agra-mandapa : Pathway leading to the Naalambalam Valiya-balikall: Large decorated stone platform for sacrificial offerings Bali-peetha : Positions for protective deities outside the temple Kshetra-paala: Positions for temple guardians Dwaja-sthamba: The ceremonial flag-mast and platform Kovil of minor deities: Sub-shrines within the temple compound Koothamabalam : Enclosure for temple musicians
5. MARYAADA / PURAM MATHIL - The outer boundary wall • • •
Gopura: A formal high building marking the main gateways Oottu-pura: Lunch-hall Puram-mathil: Outer-wall
Temple construction – Yogic Way Before the erection of the sanctum sanctorum of a temple, a hole is made in the place where the Deity is going to be installed. That hole represents Sushumna Nadi of a Sidha Purusha. In that hole, 1.Aadharasila, 1.Aadharasila, 2.Nidhikumbham, 2.Nidhikumbham, 3.Padmam, 4.Koormam, 5.Yoganalam, 6.Napumsaka Sila are installed with elaborate poojas in order to make them similar to the six chakras in the body of a Sidha Purusha.
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The spatial organisation of Kerala temples is punctuated by the Pancha praakaras, invariably on a concentric rectangular plan irrespective of the shape of Shrikovil or the sanctum sanctorum, whether it be circular or rectangular or apsidal. The Pancha praakaras comprise of •
Maryada or Pura mathil (outer wall) covering the main gopura dwara, office, oottupura (dining hall) etc.
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Bahya-haara or Purathe Balivattom or Sheevelippura covering agra mandapam, valia balikkal, bali peethas, Kshetra paala, Dhwajastambha, Shrikovil of minor deities, Koothambalam and sacred trees like Asvatha (Banyan) with snake stones, Vilvam etc.
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Madhya-haara or Vilakkumaatom
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Antha-haara or chuttambalam or nalambalam including valiambalam, thidappalli (store) and Mulayra, and
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Akathe balivattom or antharmandalom covering the namaskara mandapa, well, bali peethas for ashta dikpalakas, saptha mathrukkal etc.
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Whereas the Pancha praakara constitutes the Sthoola Shareera or the gross body of the Supreme Being, the Sookshma Shareera or the subtle body is represented by the Shrikovil (moolapraasada), the idol and the Shadaadhara pratishta below.
Into this graphical representation of the pure body of a Sidha Purusha (here temple), the omnipotent, omnipresent and omniscient God is invoked in the form of a Deity.
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CHARGING OF THE IDOL WITH DIVINE POWER Pratishta :Temple worship is dealt within Thanthra Sasthra as a method of arousing the Kundalini. Any ordinary devotee who worships at the temple regularly is gradually able to arouse theKundalini power. It is necessary for the Thantri and the Poojari (Deity worshipper) to do Pranayama at the time of the installation of the Deity and at the time of conducting the daily pooja respectively. This is done before invoking the presence of life in the Deity. At such times thePoojari turns into a Yogi after he succeeds in arousing the kundalini in the mooladhara of his subtle body and causing it to rise up to the Sahasraram. The poojari attains divinity when the Kundalini power establishes contact with the universal divine power after passing through the Brahmarandram of the Sahasraram.
After this stage the universal divine power is caused to be brought down though thesushumnanadi of the holy subtle body and united with Mooladharam when, further,it is takenout, after being passed through the Ida Nadi, through right nostril and placed on the flower offerings in the hand and united with the heart of the deity,it becomes endowed (charged) with power. Rajayogis by doing continuous Pranayama are able to bring the life giving power under their control and use such power to control the world, according to their own desire. But Thantrikayogis like the Thantri and the Poojari gather the life giving power through Pranayama, only to transfer the power to the Deity before him. In this case there is total absence of selfish motives. The Deity which has been charged with the power acts for the good of the devotees by granting their prayers and wishes.
Pratishta or the secret process of charging the idol of the deity with power. Thantris, at the time of Pratishta performs a series of gestures and visualizations whereby his bodies various elements and constituents are imaginatively dissolved, purified, and then reconstituted in divine form. This process is achieved by various incantations (mantras) which are visualized as deposited (nyasa) in various parts of the organism, replacing its gross parts with 12
their subtler mantric counterparts. Conceptually, this involves an introjection’s of the macrocosm and its elements into the microcosm of one's own being, such that the two are one and the practitioner is visualized as merged with, or identical to, the substantial presence of the universal deity. The key juncture in this image worship is the subsequent invocation, or avahana, of this humanly embodied power into the image ( vigraha) itself.
In its clearest form, this process of avahana, starting in the body and ending up in the image, is described from a modern Malayalam treatise (closely following the Tantrasammuchaya and its commentaries) as follows: "Taking the aromatics, flowers, and grain mixture along with water from the conch in the two joined hands, bring them into the proximity of your muladharam [at the base of the spine], and in order to dislodge that caitanyam situated in the muladharam, intone one pranavam [the syllable "Om"]. With another pranavam, raise that caitanyam upward through the susumna, and bringing the hands reverently to the heart, praise [the deity] with the upacaram [the mantra of honoring the god as guest]. Then uttering a pranavam, separate a fragment of the chaitanyam from your heart, and with another pranavam, raise the hands up to the dvadasanta-lotus [above the head], and join that fragment of consciousness with the Supreme Self (paramatmavu) that is situated there. Intoning the "root" [the basic mantra of the deity] three times, conceive the actual form of the root-mantra, and uttering, "Lord! Come, come!", with a pranavam, separate that fragment of consciousness from the Supreme Self and bringing it through the susumna-channel, conduct it into the pingala-channel [of the heart]. Then, with the utterance "I invoke [you]", conduct it in the form of breath through the right nostril that is the portal of the pingala, into the flower and grain mixture in the hands. Intoning the root-mantra, offer the flower and grain mixture to the heart of the image, and make that consciousness enter the image's left nostril, which is the portal of the ida [-channel], into the susumna. Through that course, visualize it as joined to the heartlotus of the image, and then performing a flower-offering, show the mudras of invocation." The portent of this passage, then, is that the divine consciousness (caitanyam) originates in the body of the priest (in the psycho-physical locus of the muladharam), is conducted upward through the appropriate channels (nadi) to join its divine counterpart in an imaginary locus above the head (the dvadasanta-lotus), then is brought down again into the body to be exhaled as breath 13
into the offerings, through which it is transferred by similar physical conduction into the heart of the image. Following the establishment of the divine consciousness in the the image's heart through some final mantras and gestures (mudras), the priest then carries out the full routine of mantric depositions (nyasam) on the image that he earlier carried out on his own body. What is clear from this sequence is that the treatment of the image is based on the priest's own earlier transformation into the deity rather than from its possessing any independent program of invocation.
Once this ritual transformation is completed, the substantial image (murti) is then visualized through meditation (dhyanam) by the recitation of those verses which describe the appearance of the deity (dhyana-slokam). This process of meditation is reported to render the 14
deity visibly present, and he or she is then offered all the hospitalities of worship including food offerings, etc.. Worshippers participate in this primary process only at a distance and by proxy and their main interaction with the deity concerns the transfer of its blessings to them, effected through receiving the leftovers of food, flowers, and unguents given to them as "grace" or prasadam.
Daily Rituals / Pooja’s in a temple. Apart from the normal daily worship rituals for propitiating the deities, there are many Tantrik rituals aiming at increasing the glory and power of the Deities and sometimes for atonement for any fading of such power. The daily Puja rituals in the temple are for maintaining the glory of the Deity and for obtaining the blessings for the devotees . In the morning, the Pujari first awakens the Deity, opens the door, lights the lamps, and performs Abhishekam, Malar Nivedyam, Usha Nivedyam, morning Puja, Pantheeradi Puja (when the shadow lengthens to 12 steps),
Noon Puja, Sreebali along with any of the Pujas, Pradosha Puja (evening Puja, if normally practiced in that temple), Athaazha (night meals) Puja, Athaazha Sreebali and Thruppuka. The elaborate Puja process is performed usually only for the first Puja of the day, while the later ones are often brief, with either three or one Puja, or in some temples, just with a "Nivedyam" (offering of rice preparation) . If even the minimum required Nivedyam is avoided, the glory or power of the deity will be diminished, and its re-introduction will need a "Praayaschitham" (atonement/expiation) to be performed first . It has been a practice for the Tantri to decide and declare the normal worship rituals proposed to be performed in a temple even at the time of the consecration ceremony of the Deity in that temple. Next to the spiritual concentration and power ("Tapasakthi") of the Tantri and his
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adherence to the daily Vedic rituals, it is the strict performance of all the rituals so prescribed by the Tantri, which helps to maintain the power of the Deity ; it even increases the power and glory
Techniques to increase the the power of the deity? deity? There are mainly five methods to increase the power in the Deity. First is by ACHARYA ( Tantri) TAPAS. That is, by Poojas conducted by the Acharya who has installed it or his disciples who know about the basic state of mind of the Acharya at the time of installation. The second is, the AAMNAAYA JAPA, that is, CHANTING OF VEDIC MANTHRAS. The sound waves created by the chanting of the Manthras, get dissolved in the deity and by that way increase the Manthra Chaithanya in the deity. The third is, the DAILY POOJA. Here also, the Poojari during every Pooja, does the Avahana of the Universal Power, converts it to the power of the deity, transfers it to the deity and does the other parts of the Pooja, thus enhancing the Chaithanya of the deity. The fourth is ULSAVA, wherein lots of people come to the temple and pray. Here the vibrations created, by the Bhakthi among the worshippers gradually get dissolved into the deity. And most importantly with the help of elaborate rituals, -just like at the time of Pratishta,- the tantri recharges the energy of the deity, which has lost in one year period.
THE TRANSFORMATION OF DIVINE POWER IN THE IDOL TO THE DEVOTEES
The Vigraha of the Deity is charged with full power by transferring to it the divine power obtained through Pranayama and by way of Kalasabhishekam (pouring of purified water) with the accompaniment of chanting of Manthras. It is when a devotee who worships at the temple is to receive a spray or sprinkle of the divine power on his body that he receives god’s blessings. The devotee who is interested to get such a spray or sprinkle to enter his body has to take adequate measures for the same. He should make it a point to encourage the Kundalini Sakthi of his subtle body to light up and remain burning by the spark of his single minded devotion in the chanting of God’s names from the time he leaves his house for visiting the temple until the time of his having the blessed vision of the image charged with divine power. It is when the devotee and the charged image of the Deity reach the same wave length in the matter of such concentration of thought that divine power gets transferred to the devotee by the phenomenon 16
known as reasonance
How devotes get Benefit From temple? There are hundreds of Hindu deities in Kerala and each serves different purpose. Because the mantras and rituals used in these temples are different, the type of energy and vibration produced by the deities will also be different. Now we have more than thousand temples in Kerala State which are hundreds of years old and are continually charged everyday,....- right from the beginning of their construction, ...-by the priests who have studied different Tantra's and rituals. The power is given to the deity in such a special way that the vibrations created by the mantras and the energy flow from the deity will extend up to the compound wall of the Temple. The devotee who go to the temple, should try to leave all the cares and worries of his mind at the temple gate- Gopuram- and try to concentrate his mind on the POWER OF THE DEITY. He should be repeating the NAMA or the MANTRA of the deity when he goes around the temple. By this way, when he reaches the front of the Sanctum Sanctorum or Sreekoil, his mind is clear and ready to CONNECT ITSELF TO THE CHAITHANYA IN THE IDOL. When he joins both hands which represents the body of the devotee, made of the Pancha Bhoothas or the five basic principles involved in the creation, in both the STHULA (GROSS) and the SUKSHMA (SUBTLE, INNATE) Bhava, and bows before the deity, we are surrendering our whole being-body and soul to the Power in the Deity and thus the mind of the devotee and the Divine Power in the deity gets connected. This invoke the jeeva chaithanya in the devotee to grow up, and the whole body of the devotee becomes divine and automatically our desires get fulfilled. For this, the most important factor is that the mind of the devotee should not be contaminated with other thoughts at the time of worship. Then only the connection between the Power in the Temple and our own mind will take place.
When a person enters into such a temple he is actually entering in to this divine energy field. His energy body and chakras will receive and absorb the power and energy coming out from the deity in the temple. Practically he takes a bath in the energy of the deity. This will clean the energy body / aura of the devotee and will also give similar vibration (that of the diety) to the chakras of the devotee. This vibrations can expel deceased energy and can charge the aura with positive divine energy. So a common man without meditating or doing any spiritual practice can also have a 17
strong and vibrant aura and other spiritual benefits by simply visiting the Hindu temple. If the deity in the temple is a healer like lord Dwannwanthary, then the energy send out by the deity will remove the suffering and will heal the patient. The Goddess in the Chottanikkara temple at Eranakulam sends out very powerful and special energy which will break the negative energy entities (psychic attacks) in the human body.
We use different deities, different mantras, different rituals and different temples for different purpose, simply because the energy and vibration emanates from different deities, and mantras are entirely different and will w ork in a different way.
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