Siddhi Times Digital Edition 2009

Siddhi Times-Chithirai Edition 2009-Dr. Commander Selvam

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sri selvam siddhar on Vedic Astrology.

During the past issues we discussed a lot about Vedic Astrology. In this issue I wish to give a short note on Vedic Astrology. This is as a refresher to all the readers. Indian astrology described in Atharva Veda is popularly referred to as Vedic astrology. There is no mention of astrology in the other three Vedas. However, it is explained detail in Atharva Veda. Several of the rituals and remedial measures are prescribed only in Atharva Veda. Hence, it is called Vedic astrology.

It is impossible ascertain the exact time of origin of our astrology. Even the most famous historians differ wildly while trying to fix our Vedic period. A lot of them, especially the westerners, still study India based on the discoveries of 1920’s!! Several archeological discoveries of recent times date our culture to 7500 BC, making it the ancient most civilization in the world. Our astrology has details of the horoscopes of Lord Krishna, Lord Rama and many other ancient Indian kings and queens, recorded thousands of years ago. The Bhishma Parva and Udyoga Parva chapters of Mahabharata mention many astrological descriptions and omens just before the Mahabharata war. It also describes a period of draught with several planetary combinations. There is also a very clear reference about two eclipses, a solar eclipse and a lunar eclipse occurring, creating a rare 13 day lunar fortnight. Various texts attribute the origin of Vedic astrology to various gods and Rishis. It is futile to ascertain who the originator was. The most popularly followed astrological classics today are the ones written by Rishis like Parashara, Varahamihira, Garga, Jaimini and their followers. People in those days had no satellites or telescopes and yet the planetary positions and their motions recorded by them are as accurate as the planetary positions and degrees recorded today using the space satellites. Our ancient astrologers used their divine intuition to record these planetary movements and their effects on us. Sage Agasthya is the latest among those rishis. He exposed the astrology mentioned in the Atharva Veda. He paved the new way of Vedic Astrology. He established the Agasthya Siddhar Peetam and paved the ways for research and development of Vedic Astrology, Atharva Veda and Yaksha/Yakshini Devatha upasanas. As his 26th successor I am blessed by the almighty to continue the jobs of the great sage Agasthya.

Astrology has a twofold purpose. On one hand it is used as a tool to select the right month the right date and the right time to start various aspects of an individual’s life. The results are obtained better through the rituals to the Yaksha/Yakshini devathas . On the other hand it is used as a guide to study the destiny of an individual. According to the Atharva Veda the karma or destiny of an individual cannot be changed. But the same can be altered through the rituals so that one can enjoy the same in a comfortable way.

Atharva Vedic astrology is based on the theory of karma or destiny. The good and the bad actions of the past life determine one’s Karma or destiny of the present life, and the actions of one’s present life determine the future Karma. According to Vedic astrology a person is born at that place, on that day and on that moment when his individual fate is in perfect mathematical harmony with the progress of the stars in heaven. However it does not preach total dependence on karma or destiny. Astrology lets one know what they were born with, what their possibilities are, the limitations, their strong points and drawbacks. The suitable type of life partners and professions and to expect is also indicated. It also prescribes various remedial measures to ward off the bad effects and to enhance the good results. Vedic astrology is the roadmap of one’s karma or destiny. However the fate, karma or destiny is in one’s hands. The scriptures guide us by telling us what is good and what is bad; what to do and what not to do; how to do and how not to do. Everybody is given a piece of land and the seeds to sow. How much effort to put in to it, what amount of manure and water to add, when and how to reap the produce is our job. After that it is one who has to act using their knowledge, intelligence, discrimination and experience. Fate is like a game of cards where one cannot help the cards that have been dealt to them but how to play them is in their hands. One may get good cards but if they play badly they will lose. Even if one gets bad cards and still they may win if they play carefully. Don’t blame the roadmap if anybody drunk, drive badly and have an accident! In the Mahabharata Lord Krishna gave advice to Arjuna and also to Duryodhana. One listened and the other did not!

In the other systems of astrology, only the birth chart is cast to give predictions. This is hopelessly inaccurate and insufficient. For example, moon, the fastest moving of the nine planets, remains in one sign fro two and half days. The ascendant, or Lagna, extends for a period of roughly two hours and more. In these two and more hours, according to the present birth rate, several thousand people are born in the world with the same birth chart! All of them cannot have the same destiny. Hence their predictions based on this and the monthly transits tend to be inaccurate. They are somewhat accurate about the nature of signs etc., but when it comes to predicting the events in one’s life and their timing they are nowhere. One doesn’t really need an astrologer to tell that, for example if they are Scorpio sign, they tend to be jealous and possessive! Atharva Vedic astrology has a multi dimensional approach.

Firstly, we have the divisional chart system. Based on the planetary degrees at the time of birth, many divisional charts are prepared, by dividing the degrees of the planets. These divisional charts are studied to ascertain the strength and weakness of planets and houses and also to study various aspects of ones life. For example, one-ninth division called Navamsa to study spouse and married life, one-tenth division to study profession, one-seventh for children and so on. A chart is prepared by dividing the planet’s degrees in to one-sixtieth part! Second is the dasa system. Based on ones moon’s degrees at birth, we calculate the Dasas, or the ruling periods of various planets, which keeps changing during one’s life. It is not just one planets dasa but Maha dasa, or main dasa, of a planet, Antardasa, or sub period, of another planet and so on till we arrive at a fifth level dasa to study each day.

Third is the Gochara, or transit of planets. Planets transiting various houses produce various results. But a planet transits a sign for quite some time. For example Saturn transits a sign for two and half years. During this entire period its results cannot be totally good or bad. Atharva Vedic astrology further pinpoints its good and bad periods even during its transit in one sign. Atharva Veda has some different calculating system, which divides a planet’s transit in a sign into eight parts and shows which part is good and which part is bad.

Lastly, there is the Prasna Kundali system or chart based on the time of the query. This is studied as an add-on chart to give predictions. The modern scientists do not accept astrology. But it is a known fact that planets do have their effects on us. The doctors of almost all mental asylums accept the fact that during the full moon and the new Moon periods the mental patients behave erratically. The police record the same effects on many criminals. The modern scientists know some of the effects of the ultraviolet rays, gamma rays and beta rays of the planets. But unfortunately they don’t accept the divine wisdom of our ancient Vedas fully. A lot of professionals have approached me to solve their personal problems. To the external world they say that they do not believe astrology or astrologers but in their inner life they do each and every aspect only after consulting the astrologer. How one can alter the karma or destiny. Only by performing the proper Atharva Vedic rituals for the Yaksha/Yakshini devathas one can admit the karma or destiny in a comfortable way. The Hindu theology is based on the theory of Karma or fate. The good and the bad acts by one, has a positive or negative effect on their soul. This balance sheet of the Karma is carried forward from life to life. Only on this basis one experiences good and bad experiences in their life. One may commit a major criminal offence and may get away from the law. Or one may cheat their partner or spouse and hoodwink her/him. But there is no escaping from the god’s cosmic x-ray. One’s account gets debited and the law of Karma is as certain as Newton’s third law of motion. Sometimes one experiences the effects of their Karma in this life and sometimes in the next life. According to the Vedic scriptures and the learned saints, performing mantra-japa, stotra recital, dana, pooja/homa etc. are auspicious as they produce positive effects and counteract and remove or at least reduce the negative Karma and improve one’s life. The detailed and continued performance of Pooja is called as a ritual. In other words the prayer to the special devathas (Yaksha/Yakshini devathas) is called as rituals.

The rituals work only when performed properly reciting the prescribed mantras, using the prescribed ingredients, by making the required sacrifices and doing the prescribed number of chanting by the properly learned pundits. Unfortunately a lot of people and pundits perform them either to cut cost or time and the results are not what one expects. To counteract the negative influences of the planets, or to improve and attain various desired objectives, the scriptures have prescribed several rituals of various deities. The deity is worshipped in the prescribed ritualistic manner with mantras and offerings, the Brahmins are given anna-dana (food offering), vastra-dana (offering cloths) and dakshina (giving money) etc. The positive influence of these gives the positive results. One can experience better results and get an inner strength and confidence. Sometimes the results are instant and sometimes they are slow. But they are certain. I say it with confidence because I have got the blessings of Yaksha/Yakshini devathas only through the rituals and sacrament. I am blessed with the construction of the greatest temple for Lord Shiva with 108 Shiva moorthies only through the blessings of the Yaksha/Yakshini devathas. I have got well trained and well learned priests with me and they are capable of performing any kind of rituals as prescribed. Anybody can approach either me or Hindu Temple of Georgia at anytime and get the salvation from the problems. I pray Lord Shiva, Vanadurga matha and Yaksha/Yakshini devathas to shower their entire blessings on all of us to have a comfortable living. In the next issue we will meet with some more good points of Atharva Vedic astrology.

sri selvam siddhar on Spirituality.

During the past issues we discussed a few points of Spirituality explained in Upanishads, Bhagavad-Gita and Ramayana. In this issue we will discuss about the spirituality told in Mahabharata. I whole heartedly thank Almighty and Swamiji for blessing me with more and more opportunities to discuss my ideas on Spirituality.
The Mahabharata is one of the two major Sanskrit epics of ancient India, the other being the Ramayana. The epic is part of the Hindu itihasa, and forms an important part of Hindu philosophy. It is of immense importance to culture in the Indian subcontinent, and is a major text of Hinduism. Its discussion of human goals (dharma or duty, artha or purpose, Kama or pleasure, and moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society, the world and the workings of karma.
With more than 74,000 verses the Mahabharata is one of the longest epic poems in the world. It is about four times the size of the Ramayana. Including the Harivamsa, the Mahabharata has a total length of more than 90,000 verses. Besides its epic narrative of the Kurukshetra War and the fates of the Kauravas and the Pandavas, the Mahabharata contains much philosophical and devotional material, such as the Shrimad Bhagavad-Gita, or a discussion of the four “goals of life” or purusharthas. The later are enumerated as dharma (right action), artha (purpose), Kama (pleasure), and moksha (liberation). This great epic was dictated to Lord Ganesha by the great sage Veda Vyasa. Since Lord Ganesha cannot find the proper writing materials, he broke one of his tusks and wrote the epic on the hill called Meru.
Among the principal works and stories that are a part of the Mahabharata the following are very famous. This book is divided into eighteen “parvas” or books. The parvas are again subdivided into chapters. The last two chapters are called as Harivamsa and it tells about the life and death of Lord Krishna.
1 Adi Parva (The Book of the Beginning) explains how the Mahabharata came to be narrated by Sauti to the assembled rishis at Naimisharanya. The recital of the Mahabharata at the Sarpayaga conducted by Janamejaya by Vaishampayana. Vaishampayana is the other name of sage Vedavyasa. The history of the Bharata race is told in detail and the parva also traces history of the Bhrigu race. The birth and early life of the Kuru princes. (the word adi means first)
2 Sabha Parva (The Book of the Assembly Hall) Maya Danava erects the palace and court (sabha), at Indraprastha. Life at the court, Yudhishthira’s Rajasuya Yajna, the game of dice, and the eventual exile of the Pandavas.
3 Vana Parva also Aranyaka-parva, (The Book of the Forest) the twelve years of exile in the forest (aranya).
4 Virata Parva (The Book of Virata) the year in incognito spent at the court of Virata.
5 Udyoga Parva (The Book of the Effort) Preparations for war and efforts to bring about peace between the Kurus and the Pandavas which eventually fail (udyoga means effort or work).
6 Bhishma Parva (The Book of Bhishma) the first part of the great battle, with Bhishma as commander for the Kauravas and his fall on the bed of arrows.
7 Drona Parva (The Book of Drona) the battle continues, with Drona as commander. This is the major book of the war. Most of the great warriors on both sides are dead by the end of this book.
8 Karna Parva (The Book of Karna) the battle again, with Karna as commander.
9 Shalya Parva (The Book of Shalya) the last day of the battle, with Shalya as commander. Also told in detail is the pilgrimage of Balarama to the fords of the river Saraswati and the mace fight between Bheema and Duryodhana which ends the war, since Bheema kills Duryodhana by smashing him on the thighs with a mace.
10 Sauptika Parva (The Book of the Sleeping Warriors) Ashvattama, Kripa and Kritavarma kill the remaining Pandava army in their sleep. Only 7 warriors remain on the Pandava side and 3 on the Kaurava side.
11 Stri-parva (The Book of the Women) Gandhari, Kunti and the women (stri) of the Kurus and Pandavas lament the dead.
12 Shanti-parva (The Book of Peace) the crowning of Yudhisthira as king of Hastinapura, and instructions from Bhishma for the newly anointed king on society, economics and politics. This is the longest book of the Mahabharata (Shanti means peace).
13 Anushasana-parva (The Book of the Instructions) the final instructions (anushasana means rules and regulations) from Bhishma.
14 Ashvamedhika-parva (The Book of the Horse Sacrifice) the royal ceremony of the Ashvamedha (Horse sacrifice) conducted by Yudhisthira. The world conquest by Arjuna. The Anugita (supplementary to Srimad Bhagavad-Gita) is told by Krishna to Arjuna.
15 Ashramavasika-parva (The Book of the Hermitage) the eventual deaths of Dhritarashtra, Gandhari and Kunti in a forest fire when they are living in a hermitage in the Himalayas. Vidura predeceases them and Sanjaya on Dhritarashtra’s bidding goes to live in the higher Himalayas.
16 Mausala-parva (The Book of the Clubs) the infighting between the Yadavas with maces (mausala) and the eventual destruction of the Yadavas.
17 Mahaprasthanika-parva (The Book of the Great Journey) the great journey of Yudhisthira and his brothers across the whole country and finally their ascent of the great Himalayas where each Pandava falls except for Yudhisthira.
18 Svargarohana-parva (The Book of the Ascent to Heaven) Yudhisthira’s final test and the return of the Pandavas to the spiritual world (svarga).
Out of these eighteen great books, the morality to be adopted by an individual is mostly taught. The rules and regulations told in these great books are applicable from the topmost to the bottom most. By adopting the rules, regulations and moralities of Mahabharata, one can set as a practical example to the entire world. The intellectual giants like Bishma, Drona, Yudishtira and Lord Krishna showed the path to lead a peaceful spiritual life. They are the important rules and practical lessons to lead a calm, peace and brave spiritual life. The Bhagavad-Gita in book 6 (Bhishmaparva): Krishna advises and teaches Arjuna when he is ridden with doubt. These teachings are not only meant for Arjuna but for one and all in the universe. The teachings match from the day of epics to till date. It will also match well for the future also. As a great epic, the Mahabharata has put an enormous effort to cultivate spirituality and moralities into the regular lives of the human being. There is no partiality in the human race such as emperor or the last citizen.

The core story of the work is that of a dynastic struggle for the throne of Hastinapura, the kingdom ruled by the Kuru clan. The two collateral branches of the family that participate in the struggle are the Kaurava and the Pandava. Although the Kaurava is the senior branch of the family, Duryodhana, the eldest Kaurava, is younger than Yudhisthira, the eldest Pandava. Both Duryodhana and Yudhisthira claim to the first in line to inherit the throne. The struggle culminates in the great battle of Kurukshetra, in which the Pandavas are ultimately victorious. The battle produces complex conflicts of kinship and friendship, instances of family loyalty and duty taking precedence over what is right, as well as the converse. The Mahabharata itself ends with the death of Lord Krishna, and the subsequent end of his dynasty, and ascent of the Pandava brothers to heaven. It also marks the beginning of the Hindu age of Kali (Kali Yuga), the fourth and final age of mankind, where the great values and noble ideas have crumbled, and man is heading toward the complete dissolution of right action, morality and virtue.
By reading and understanding the Mahabharata one can easily understand what humanity is and what all the essentialities of humanity are. By being the best human the Yudishtira shown himself as the best example for the human being. Even though he was hurt in many ways he never came back from the dharma. Thatswhy he is remembered as Dharmaputra. He stands as an example for dharma. He never cared for anything other than dharma. The next is Bheema. He stands as an example for his dedicated devotion. Wherever else he is, he used to worship Lord Shiva. He got a lot of boons from Lord Shiva. Even though he got lot of boons from Lord Shiva he never misused it. The next is Arjuna. He had the closest relationship with Lord Krishna. Even though he had Lord Krishna’s closest relationship, he never misused it. The next celebrity of the entire epic is Karna. He is the practical example for the thankfulness and friendship. He even sacrificed his life for the sake of friendship and thankfulness. Like the aforesaid there are a lot of examples in the entire epic. These are all for the positive side.
The epic has examples for the negative sides also. The examples are Duriyodana, Duchathana, Sakuni and many more people like these. By looking through these people one can clearly understand how one should not behave in the society.
Out of these eighteen books the 1st to 5th explain the complete life of the prince, princess, kings and queens. The 6th book to 11th book talks about the battle. The 12th book tells about the peace. The book number 13 has the standard rules and regulations formulated by the greatest scholar Bishma. By following these rules and regulations one can set as a practical example to the society. One can be the best spiritual human being. The same book contains the “Vishnu Sahasranamam” (one thousand eight names of Lord Mahavishnu). Book 14 tells the duties of an emperor or a king. It also details the procedure of the greatest ritual called Ashvamedha conducted by Yudishtira. Book 15 details about the retired life of Drutarashtra and his wife. It also describes about the last minutes of Drutharashtra, his wife and Padavas’ mother Kunti. The book 16 tells about the war between the Yadhavas. It is just a kind of group fight. Because of the group fight the Yadhava dynasty itself was ruined. The book 17 explains the journey of Pandavas across the whole country and about the discussions of Yudishtira with the god of dharma. It is considered as one of the most important part of the great epic. This portion tells about the basic moralities to be followed by the normal human being. The book 18 is the ending part of the great epic. This explains the result of Yudishtira and tells about the return of Pandavas to the spiritual world.
One cannot become great by simply going through the books of spirituality. If everybody try to follow the basic moralities taught in the holy books the society will become the greatest. There will be no struggles at all. The entire universe will be the “universe of peace”. As per the sayings of Swamiji Sri.Selvam Siddhar, we all can have a very comfortable living. I thank the Almighty and Swamiji for giving me an opportunity to share my thoughts on spirituality. I pray them to bless me with more and more chances to share my thoughts on spirituality.

sri selvam siddhar on “Failure is common”

We worship the Gods and learn the stories of Gods. Lord Vigneshwar came to the world because of Goddess Parvati. On an occasion, Parvathi wished to swim in a stream waters in the forest. She created a strong and powerful young boy and asked him to govern all around the stream and instructed him to protect the area with out any body’s entrance. She was happily engaged in her bath in the stream. Little latter the God Easwara came there to meet his wife goddess Parvati.

The young boy stopped Easwara and told him about the orders of Goddess Parvathi. Easwara being the husband of Parvathi and also the Lord of all the divine bodies could not tolerate the interference of this boy. The exchange words and orders between them, led to the extent of quarrel. Young boy with the powers created by Parvathi, fought severely with Lord Easwara who was filled with excitement to notice the enormous strength of the boy.

Easwara’s anger went beyond the limit and he took the great axe and cut of the head of the boy. Goddess Parvathi rushed to the spot of battle and found the boy as two picces. She begged Lord Easwara and said the whole story of the boy’s creation. Since she created with all her powers she becomes the mother to the child. Easwara is the husband to Parvathi. And that the true relation confirms the Lord as the father to the child. Parvathi begged her husband to give life to the boy. Easwara then became calm and fixed the body of the boy with the head of an elephant. The boy Vigneshwar came alive and worshipped the Lord Easwara.

Then the Lord took the boy with love and blessed him to be the first divine for worship; that too the inaugural ceremony, the first and foremost prayers to be given only to the God Vigneshwara. From that time on wards the world is following this procedure of prayer. Even at the temple of Easwara, the first pooja is done to God Vigneshwara only. The great creation of God Vigneshwara, in his first attempt had to meet the failure with his father Easwara. After that incidence, Vigneshwara started to shine with all the brilliancy and cleverness.

In continuation of this event vigneshwara was taken to the abode of “Kailash” the dwelling place of Lord Easwara. The divines, Indra and all the sages of universe came to see the Lord Easwara. The cruelty of the Padmaasura a demon king on the world was reported to the knowledge of Lord Easwara and the divines begged for the destruction of the ferocious Asura.

Then Lord Easwara created a divine boy from his third eye in the fore head, a strong and unbeatable personality. The third eye is the eye of burning flames. Six sparks of the flame fell on the ground and six great powers came to the world as six children. To look after the children, “Karthika” maids, six in number were then formed. They embraced the children with affection and to their astonishment the six bodies of children united as one body with 12 hands and six heads. The name “Subramanian” was suited. Subramanian is incomparable mega power which came from the third eye of Lord Easwara. To put an end to the atrocities of an Asura, God created “Subramanian”. So, the God Vigneshwara had the chance to get his younger brother “Subramanian”.

On one day the great saint Naradha came to Kailash. He brought one ‘Mango’. Two brothers Vigneswara and Subramanian were playing in the garden. Looking to the arrival of saint ‘Naradha’ they came close by. Naradha offered the fruit ‘Mango’ to the brothers, but he put a condition there. The condition was that the person who makes one full round around the earth and reach him first will be granted with the fruit.

On hearing the condition Subramanian ran closer to his mount ‘Peacock’. He started his journey around the world. Then Vigneshwar thought a while and made a circle of walk around his parents. Subramanian completed his round through his speedy mount ‘Peacock’. When he reached near his parents, he saw his brother ‘Vigneshwar’ was there with the fruit ‘Mango’. He told the saint Naradha that the jouriney around the earth was completed and he was the genuine winner to claim the fruit. Saint replied him politely that “Entire universe is owned by Lord Easwara and his wife Parvathi; Vigneshwar knowing this truth, made one full round of walk. Worshipping his father and mother; therefore the true winner did the job prior to the arrival of peacock; and that the mango was offered to him as a prize.

Subramanian could not bear this failure; but he understood the theme in it. On the spot, he turned himself as ‘Sanyasi’ threw away his rich clothing, jewels and went to the mount ‘Palani’. His dejected mood turned to meditation. He was then able to know the full theme of wisdom. His great powers were added with wisdom, gave him all the incomparable strength to beat the “Padmasura”. To kill the demon king it was not possible until otherwise the particular day, year and time reach in accordance. Boy hood of Subramanian was going on.

One day Lord Brahma came to kailash to see Lord Easwara. The Boy Subramanian was on the door side. Lord Brahma was with a view to cross the boy with out any conversation. But the boy Subramanian stopped Brahma and asked the meaning for “Pranav-Manthra”. Lord Brahma was on all that time used to write “Om” whenever he happened to commence or write any thing. But did not know the full meaning of “Om”. He was with shame and fear before Boy-God Subramanian. Finally he told no answer. For this purpose of inability Subramanian punished Lord Brahma. The punishment was one ‘Kottu’. Kottu means a knocking on head by folding the five fingures of right hand and hit the head with pressure. Lord Brahma is the great creater of worlds and lives; but he met the failure before a small boy.

In this comparison, Lords Vigneswar, Subramanian and Brahma, all the three are erroring some how. So, the human race should understand them first. Every one should try to be keen on their subjects; one should be very thorough of their dealings. More Knowledge is essential. Every one can gather more power. With all the carefulness if any thing mistake happens, it is regretted for the doings; but at last in future that can be averted. The learned persons say “error is human’. That need not be taken as execuse. The measure of care, ought to be implemented. Best understanding is the neady seed here. For that the good attention is waiting to help in time.

One and all can omit, sorry, beg your pardon, and excuse me.

sri selvam siddhar on Asana, Pranayama, Mudra, Bandha, Shat Kriyas And Their Benefits

Different School of yoga classified asanas in different types. One method of classification is on
the starting position of the asanas. This is the major type of classification. The asanas are classified into
four types.1. Standing, 2.Sitting, 3. Prone and 4. Supine. Some schools of yoga classified on the basis of the movements of final pose of the asanas. Thus the asanas are classified into three types. 1. Meditation Asanas 2.Relaxation Asanas and 3. Cultural Asanas.

Meditation Asanas: These asanas are aimed to prepare the practitioner to sit for extended periods of time without moving the body and without discomfort. When the body is steady and still in the sitting position for a long period, then only the meditation is experienced. Deep meditation requires the spinal column to be straight and very few asanas can satisfy this condition. In higher stages of meditation, the practitioner loses control over the muscles of the body. Initially, people find it difficult to sit in one asana for a long period. However, through the regular practice, the legs and hips will become flexible enough to comfortably maintain a steady posture. Some of the meditation asanas are Sukhasana, Ardha Padmasana, Padmasana and Siddhasana.

Relaxation asanas: These asanas are meant for the relaxation of the body and mind. The asanas in this type appear very easy at first, yet to do them properly is quite difficult, because the tension in all the muscles of the body must be consciously released to get complete relaxation. The important asanas for relaxation are Savasana and Makrasana.

Cultural asanas: These asanas are meant for culturing the body and mind. Cultural postures are mainly aimed to physical culture and thereby maintain the health of the body. Most of the asanas come under the category of the cultural postures. The organs of human body are made up of tissues. Thus the health of the body depends on the health of the tissues. The circulatory system can be kept in efficient condition through cultural postures, which ensure constant supply of proper nourishment and of the internal secretions of the endocrine Glands, elements necessary for nourishment of tissues. Thyroid, pituitary and the pineal glands are best taken care of by Sirasasana and Sarvangasana. The smooth functioning of the digestive system requires the gentle and automatic massage of the digestive organs. Cultural postures like Bhujangasana, Salabhasana and Ardha Matsyendrasana are excellent in keeping the abdominal organs in good health and effective removal of waste products. Inverted asanas like Sirasasana and Sarvangasana, by sending a richer blood supply to the brain, ensure its health and also the health of the cranial nerves serving the different organs of senses. Yogic postures are excellent spinal exercise. These postures preserve the health of the nerves.

On the basis of final position and movements, cultural asanas can be further classified as
1. Backward bending Asanas, 2. Forward bending Asanas, 3. Spinal twisting Asanas, 4. Inverted Asanas and 5. Balancing Asanas.

On a physical level, the backward bending asanas stretch the abdominal muscles, tone and strengthen the muscles controlling the spine, helping prevent slipped disc and other back conditions. The spinal nerves, which emerge from between the adjoining vertebrae, are also toned. This has beneficial repercussions throughout the body since these nerves give energy to all the other nerves, organs and muscles in the body. Forward bending asanas loosen up the back, maintain good health and increase vitality. During a forward bending asana, each of the vertebras is separated, the nerves are stimulated, blood circulation around the spine is increased and the spinal cord is being nourished. This group of asanas are very important for making the back muscles supple and strong, compressing and massaging the abdominal organs, including the liver, kidneys, pancreas and intestines and stretching the leg muscles and tendons.
Most of the spinal twist asanas enhance the pranic flow in the samana region, around the naval. This also nourishes the organs such as the pancreas, kidneys, stomach, small intestines, liver and gall bladder, relieves associated disorders and rejuvenates the tissues generally. Inverted asanas reverse the action of gravity on the body, instead of everything being pulled towards the feet, the orientation shifts towards the head. Generally these practices improve health, reduce anxiety and stress, and increase self confidence. They also increase mental power, concentration and the capacity to sustain large workloads without strain. Inverted asanas encourage a rich supply of blood to flow to the brain, nourishing the neurons and flushing out toxins. Blood and lymph, accumulated in the lower limbs and abdomen, are drained back to the heart then circulated to the lungs, purified and recirculated to all parts of body. This process nourishes the cells of the whole human organisms. The enriched blood flow allows the pituitary gland to operate more efficiently turning the entire endocrine system. This has a positive effect on the metabolic processes and even on ways of thinking.

People suffering from high blood pressure and worse back conditions, especially slipped disc should not practice these asanas. Those with illnesses that make the blood impure should not perform inverted asanas until the blood is purified. Those who are uncertain about their blood should seek the advice of a yoga teacher or a doctor. Women should not practice inverted postures during pregnancy or menstruation.

Balancing asanas develop the cerebellum, the brain centre that controls the body in the work of motion. These asanas induce physical balance, stilling unconscious movement. As the moving body attains balance it becomes increasingly free to rely on other forces, such as gravity, to support and propel it. This group of practice develops a balanced mind and is especially noted for balancing the nervous system and removes stress and anxiety.

Pranayama is the yogic technique to bring the breathing in regularity, rhythmic and balanced. Lot of techniques are involved in pranayama. The word pranayama is comprised of two roots: prana plus ayama. Prana means ‘vital energy’ or ‘life force’. It is the force, which exists in all things, whether animate or inanimate. Although closely related to the air we breathe, it is subtler than air or oxygen. Therefore, pranayama should not be considered as mere breathing exercise aimed at introducing oxygen into the lungs. Pranayama utilizes breathing to influence the flow of prana in the nadis or energy channels of the pranamaya kosha or the body of energy. The word Ayama is defined as ‘extension’ or ‘expansion’. Thus, the word pranayama means ‘extension or expansion of the dimension of prana’. The techniques of pranayama provide the method whereby the life force can be activated and regulated in order to go beyond one’s normal boundaries or limitations and attain a higher state of vibratory energy. Pranayama practices establish a healthy body by removing blockages in the pranamaya kosha, enabling an absorption of prana. The spiritual seeker however, requires tranquility of mind as an essential prelude to spiritual practice. To this end, many pranayama techniques utilize- Kumbaka, breath retention, to establish control over the flow of prana, calming the mind and controlling the thought process.

There are different types of pranayama such as Sensitizing pranyama, Tranquilizing pranayama, Vitalizing prnayama and balancing pranayama etc. Pranayama done with the awareness of lungs or any other parts of the body are sensitive pranayama. The practice brings more sensitiveness to that part. Mudra pranayamas are example for this. Here the practitioner uses various mudras like Chinmudra, Chinmaya mudra, Brahma mudra etc. To get more awareness and thereby channelize the energy properly. The practice of Ujjayi and Brahmari pranayama awakens awareness in the inner psychic. The sound vibrations in the brahmari produce a soothing effect in the mind and nervous system. Sheetali and Sheetkari pranayama are unique because, rather than breathing through the nose, inhalation takes place through the mouth, where the cooling effect occurs. These types of practices tranquilize the pranamaya kosha. Nadi sudhdhi pranayama is a singularly important pranayama for bringing the balance. By the practices of this pranayama, the pranic channels are purified and enhance the proper flow of pranic energy throughout the body. Alternating the inhalation and exhalation, between the left and right nostrils, nadi sudhdhi pranayama is to be practiced. Thus by influencing the Ida and Pingala nadis, the constrolling oscillation of the body/mind network and to bring balance and harmony throughout the system. Nadi sudhdhi pranayama is truly a balancing pranayama because it corrects the imbalance both in mental and physical body and restores the equilibrium.

Mudra means gesture or attitude. Mudras can be described as psychic, emotional, devotional and aesthetic gestures. Yogis have experienced mudras as the attitudes of energy flow, intended to link individual pranic force with univiersal or cosmic force, mudra is also defined as ‘seal’, ‘short-cut’, or ‘circuit by – pass’. Mudras are a combination of subtle physical movements, which alter mood, attitude and perception, which deepen awareness and concentration. A mudra may involve the whole in a combination of asana, pranayama and bandha or it may be a simple hand position. Mudras are introduced after some proficiency has been attained in asana, pranayama and bandha, and gross blockages have been removed. Mudras are higher practices which lead to awakening of the pranas, charkas kundalini and which can bestow major siddhis, psychic powers to the advanced practitioner.

There are four bandhaas: Jaladhara Bandha, Moola Bandha, Uddiyana Bandha and Maha Bandha. Maha Bandha is a combination of the first three bandhas. These three bandhas directly act on the three grandhis or psychic knots. Moola bandha is associated with brahma grandhi, uddiyana bandha with Vishnu grandhi and jaladhara bandha with rudra grandhi. The grandhis prevent the free flow of prana along sushmna nadi and thus impede the awakening of the charkas and the rising of kundalini.

Kriyas are the Yogic techniques to cleanse the internal organs. According to Hatha yoga pratipika of Swatmaram, there are six cleansing techniques called shat kriyas. They are Kapalabathi, Trataka, Neti, Dhouti, Nauli and Basthi. Yogic kriyas remove the waste materials of our internal organs which are not expelled normally. Therefore, the aims of Hatha Yoga and of the Shat kriyas are to cleanse the internal organs and thereby create harmony between the major pranic flows, Ida and Pingala, and attaining physical and mental purification and balance.

Conclusion

It is, therefore, important to introduce yoga to children at the very young age in order to make them a better citizen and thereby create a better world. The need of the hour is to inculcate a disciplined way of life at the beginning of their life and there is no better way than introducing the yoga for the children at the school level, which will guide them to lead a healthy, peaceful and blissful life.

Yogic exercise includes wide range of practices. These practices provide the practioner good health and vigor. To cope with the modern social problems, stress and tensions, the practice of yoga is highly essential. For most of the people, yoga is a means of maintaining health and well-being in the increasing stressful society. If one practices all the techniques mentioned above, he or she can achieve good health and well being. Yoga practices have succeeded as an alternative form of therapy in diseases such as asthma, diabetes, blood pressure, digestive disorders and other ailments of chronic nature. Thus the practice of yoga helps the individual to lead a happy and healthy life. Salutation to the great saint His Holiness Pathanjali.

dr.selvamAlternative Medicines.

The term alternative medicine, as used in the modern western world, encompasses any healing practice “that does not fall within the realm of conventional medicine.” During the past issues we discussed about a few food products, that are vital in medicinal contents. In this issue we will see about sesame seeds and asafoetida.

Sesame is a flowering plant. It is widely naturalized in tropical regions around the world and is cultivated for its edible seeds, which grow in pods. It is an annual plant growing to 50 to 100 cm (2-3 feet) tall, with opposite leaves with an entire margin; they are broad lancelets. The flowers are white to purple, tubular, with a four-lobed mouth. In India, where sesame has been cultivated since the Harappan period, there are many names for it. But the Sanskrit name “tila” is the base root for all the names. But all of those words have generalized meaning “oil; liquid fat” are derived. Similar semantic shifts from the name of an oil crop to general word “fat, oil” are also known for other languages, e.g., “olive” has given rise to English “oil”.

Hindu legends and beliefs, tales are told in which sesame seeds represent a symbol of immortality and the God Mahavishnu created these seeds and plant from his body. The oil of the sesame seed is considered as the most auspicious oil next to Ghee used in Hindu rituals and prayers, the black sesame seeds are used in ancestral homage rituals called Tarpanam. The oil is used to pacify the malefic effect of Lord Sani (Saturn). In Tamil literature and medicine it has been mentioned as the “very good healthy” oil as such it is called Nala + Ney (nallennai or Good Oil). Old Tamil medicinal proverbs such as “ilaythavannakku yellum koluthavanukku kollum”; meaning – “prescribe sesame for underweight/unnourished to boost up and prescribe horse gram to reduce overweight”. According to Tamil medicine, gurgle with sesame oil in the mouth after brushing teeth reduces gum disease, mouth ulcer and eliminates plaque and colorless film. Taking a sesame oil bath with a simple self massage is considered mandatory in Tamil tradition at least once in a week either on Wednesday or on Saturday for male and Fridays for female. This is as quoted by a Siddha Yogic Tamil medicine philosopher Auvaiyaar as “Sani Neeraadu”. A full shower once a week with sesame oil will reduce one’s body heat. Hindu legends and beliefs, tales are told in which sesame seeds represent a symbol of immortality and the God Mahavishnu created the sesame seeds from his body. The sesame seeds are capable of removing all sorts of sins from one’s life. His consort Sri Devi also called and known as Mahalakshmi represents the properties of the sesame oil, as such it is considered as the most auspicious oil next to Ghee. The oil is used in Hindu rituals and prayers, the black sesame seeds are used in ancestral homage rituals called Tarpanam and the oil is used also to pacify the malefic effect of the planet Lord Sani (Saturn). In Tamil literature and medicine it has been mentioned as the “very good healthy” oil as such it is called Nala + Ney (Good Oil), old Tamil medicinal proverbs such as “ilaythavannakku yellum koluthavanukkum kollum”; meaning “prescribe sesame to underweight and horse gram to overweight”. In Tamil medicine gurgle with sesame oil in the mouth after brushing teeth will reduce gum disease, mouth ulcer and eliminates plaque and colorless film. Taking a sesame oil bath with a simple self massage is considered mandatory in Tamil tradition at least once in a week either on Wednesdays or on Saturdays for male and either Tuesdays or Fridays for female as per quoted by a Siddha Yogic Tamil medicine philosopher Auvaiyaar. She has quoted as “Sani Neeraadu” means take a full shower once a week with oil, which will reduce one’s body heat. Sesame oil is used for massage and health treatments of the body in the ancient Indian ayurvedic system with the types of massage. Ayurveda views sesame oil as the most viscous of the plant oils and assures that the oil pacify the health problems associated with Vata aggravation.

Asafoetida.
The next we are going to discuss is asafoetida. Asafoetida is also known as devil’s dung, stinking gum, asant, food of the gods is a species of Ferula native to Iran. Asafoetida has a pungent garlic smell when raw, but in cooked dishes, it delivers a smooth flavor, reminiscent of leeks. This spice is used as a digestive aid, in food as a condiment and in pickles. Its odor is so strong that it must be stored in airtight containers; otherwise the aroma will contaminate other spices stored nearby. However, its odor and flavor become much milder and more pleasant upon heating in oil or ghee, acquiring a taste and aroma reminiscent of sauted onion and garlic. In India, it is used especially by the merchant caste of the Hindus and by adherents of Jainism and Vaishnavism, who do not eat onions or garlic. It is used in many vegetarian and lentil dishes to both add flavor and aroma and reduce flatulence. It is mainly grown in Iran and Afghanistan.

Asafoetida has certain medicinal uses and most commonly is used as a digestive aid. It is reputed to lessen flatulence and is often added to lentil or eggplant dishes in small quantities. It is also said to be helpful in cases of asthma and bronchitis. A folk tradition remedy for children’s colds: it is mixed into a pungent-smelling paste and hung in a bag around the afflicted child’s neck. In the Asian countries it is used to aid babies’ digestion and is smeared on the child’s stomach in an alcohol tincture.

Asafoetida has also been reported to have contraceptive/abortifacient activity, and is related and considered an inferior substitute to the ancient Ferula species Silphium. Asafoetida gum resin has been reported to be antiepileptic in classical Unani system of medicines. It is also used as one of several possible scent baits, most notably for catfish and pike. In some part of the world, asafoetida is traditionally applied to a baby’s anterior fontanel in order to prevent spirits from entering the baby through the fontanel. In some traditional Hoodoo traditions, asafoetida is used in magic spells as it is believed to have the power to curse. It is also used as an onion and garlic replacement in cooking, as those ingredients are considered grounding, and can impede levitation. It was familiar in the early Mediterranean, having come by land across Iran, and was popular in any self-respecting classical kitchen. Though it is generally forgotten now in Europe, it is still widely used in India (commonly known there as Hing). The resin-like gum which comes from the dried sap extracted from the stem and roots is used as a spice. The resin is grayish-white when fresh, but dries to a dark amber color. The asafoetida resin is difficult to grate, and is traditionally crushed between stones or with a hammer. Today, the most commonly available form is compounded asafoetida, a fine powder containing 30% asafoetida resin, along with rice flour and gum Arabic.

Asafoetida’s English and scientific name is derived from the Persian word for resin (asa) and Latin foetida, which refers to its strong sulfurous odor. Even though asafoetida has a lot of medicinal powers it is considered only as a food product. The consumption or intake of asafoetida helps digestion and other systems to a great extent. In the next issue we will discuss about some different products. During the next issue we will discuss about some different plants that has got very good medicinal effects.

Expressions of Life: Commander Selvams – trouble solutions !!

The Significance of Pradosham

 

At the time of taking the nectar from the milk ocean, a lot of things came out from the ocean. First a white elephant came.  Lord Indra took it.  The next came is Sri Maha Lakshmi.  Lord Mahavishnu took her.  The thing that came next was the worst poison named Aalakala Visham.  Even if it is smelt it will kill the person.  Nobody wanted to take the poison.  So, all the divine powers went to Lord Shiva to protect them.  Lord Shiva took the poison and swallowed it.  On seeing this, Lord Shiva’s wife Parvathy put her hands across the throat of Lord Shiva and stopped the poison from entering inside the body of Lord Shiva.  On seeing this all the divine powers were stunned.  Lord Shiva started dancing in front of all the divine powers.  As per the prayers of all the divine powers Lord Shiva gave a boon to all as, “I will shower all kinds of wealth and health to all those who perform poojas and prayers to me on this day”.  According to the words of Lord Shiva, if we pour a drop of water and offer one leaf named “Vilvam” it grows in the multiples of “n”. 

 

As we all need health and wealth, our Hindu Temple of Georgia has made very elaborate arrangements for the Pradosha pooja at our Temple every two weeks tentatively (Please check the Temple calendar for the exact Pradosha pooja days).  The Pradosha Poojas are normally performed in the temples without performing homam.  But in our Temple the poojas are performed with homam by very well learned Sivacharyas. The biggest Emerald Linga of USA is kept in our temple. Normally the devotees are not allowed to perform poojas to Lord Shiva in the temples.  But in our temple the devotees can perform milk abishegam (pouring of milk), jala abishegam (pouring water) and “Kanakabishegam” (pouring gold coins) for Lord Shiva.  There are different types of Shiva Lingas.  Emerald Linga is the first in the list.  By performing kanakabishegam to the Emerald linga, we can have a very good wealth. 

 

The Pradosha Pooja date for the month of March 2009 is 03/23/2009 Monday Please mark your calendars and plan on attending this auspicious event and participate in abishegams to receive the blessing of Lord shiva. 

 

Contact for More Information

 

Hindu Temple of Georgia

5900 Brookhollow Parkway

Norcross GA 30071

Tel : 770-447-9393

www.hindutempleofgeorgia.org

email : hindutempleofgeorgiaa@gmail.com

SHIVA VISHNU TEMPLE OF GEORGIA FOUNDER DR COMMANDER SELVAM IS VERY UPSET ON THE RECENT TERRORISTIC ATTACKS IN MUMBAI

SHIVA VISHNU TEMPLE OF GEORGIA FOUNDER DR COMMANDER SELVAM IS VERY UPSET ON THE RECENT TERRORISTIC ATTACKS

COMMANDER SELVAM ALSO KNOWN AS SRI SELVAM SIDDHAR PASSED HIS CONCERN TO ARREST THE TERRORISTS AS SOON AS POSSIBLE TO THE INDIAN PRESIDENT AND THE PRIME MINISTER

SRI SELVAM SIDDHAR/ DR COMMANDER SELVAM PRAYING WITH HIS 27 PRIESTS IN THE HINDU TEMPLE OF GEORGIA IN USA FOR THE LOST SOULS TO REST IN HEAVEN

SRI SELVAM SIDDHAR MEETING WITH THE INDIAN PRESIDENT ON 29 TH NOVEMBER 2008  ON BEHALF OF THE INDIAN AMERICANS IN GEORGIA IN USA TO CONDEMN THE ACTIONS OF THE TERRORISTs

DR COMMANDER SELVAM/ SELVAM SIDDHAR ‘S HINDU TEMPLE IS SENDING 108 PRIESTS TO MUMBAI TO PAY FOR THE LOST SOULS

SRI SELVAM SIDDHAR IS PRAYING FOR THE LOST SOULS IN MUMBAI ON 29TH NOVE 2008 WITH 108 PRIESTS IN THE INDIAN PRESIDENT’S HOME

Atharva Veda Moola Mantra & Vedic Astrology…

Atharva Veda Moola Mantra. 
“OM IYM HIRIM PARAAKRMA BAIRAVAAYA NAMAKA JWALA JWALA MAHAAVEERA PARAAKRAMAAYA NAMAKA SATTHRU NAASANAAYA HANA HANA DAGA DAGA PAASAAYA PAASAAYA. HUMPAT SWAGAA”  
The above moola mantra relieves any kind of evil effects which would help the depressed to overcome. As discussed in the previous weeks, grahas (planets) play a vital role in our lives. The same would give easy understanding about “Atharva Vedha”, Since most of the applications of Atharva Vedha depends on the influence of the Grahas.  Our earth is third in the surya mandalam and is approximately 148.8 million kilometers from the “Sun”, As we know that the sun is a Star and like the sun many stars have their own light, whereas the grahas, which move around sun, absorb the light of sun and emit-it every where.  

        It is believed that in the ancient days it was mainly 7 grahas , they are Surya, Chandra, Sevaai, Budhaa, Guru, Sukraa, And Sani, The horoscope is calculated on the basis of the movement of the above said main Grahas. There are 27 natchattras and 12 raasi. The Natchatraas are, ASHWINI, BHARANI, KAARTIKAI , ROHINI, MIRUGASEERIDAM, THIRVAATHIRAI, PUNARPOOSAM, POOSAM, AAYLYAM, MAKAM, POORAM, UTHIRAM, HASTHAM, CHITTIRAI, SWAATHI, VISAAKAM, ANUSHAM, KETTAI, MOOLAM, POORADAM, UTHIRAADAM, THIRUVONAM, AVITTAM, SADAYAM,POORATAATHI,UTHIRATTATHI,REVATHI, ALL these Natchtraas, fits in to 12 Raasi. They are, MEENAM/PISCES, MESHAM/ARIES, RISHABAM /TAURUS, MITHUNAM /GEMINI, KATAGAM/CANCER, SIMMAM/LEO, KANNI/VIRGO, THULAAM/LIBRA, VIRSCHIGAM/SCORPIO, DHANSU/SAGITTARIUS, MAKARAM/CAPRICON, KUMBAM/AQUARIUS,  All the nine Grahas have equally 3Natchatraas and the rassis are of 3types namely Sthiram meaning stagnation. Charam means moving raasi from place to place and Upayam means both stagnate And moving .  

          The grahas are most influential in life: The period of the movement of the Grahas are called as Dasas and the inner part of each Dasaa is again divided as Bhuthi. Each and every dasa would be sitting in a persons horoscope for a limited period. The dasas are SURYA DASA and then for a Raasi is 6 Years. Likewise, Chandra Dasa is for 10 years, Sevvai Dasa is for 7years, Raagu dasa is for 18years guru Dasa is for 16 years, Sani Dasa is for 19 years, Budhaa Dasa is for 17 years, KethuDasa is for 7 years, Sukkra dasa is for 20years., The thithis are divided as 15 Thithis. They are PRATHAMAI, THUVITHAI, THIRUTHIYAI, CHATHURTHI, PANJAMI,SASHTI, SAPTHAMI, ASTAMI, NAVAMI, DASAMI,EKAADASI, THUVAADHASI, THIRYADASI, CHATURTHASI,POURNAMI, OR AMMAVAASI.  I would like to end this week’s chapter with another powerful Atharva Vedha mantra for mental peace.  “Om srim srim srim, om nakaraaya. Makaraaya sikaaraya vakaaraaya, yakaaraaya sivaaya namaka; 

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