Blog Archives

36 Tattva's of Samkhya Philosophy.

9/29/2012

It is necessary or a prerequiste to develop and understanding of the Samkhya Philiosphy of Tattva's when one studies Yoga, Tantra, Jyotisha and Ayurveda.

The five mahābhūtas

1.1
pṛithvī - earth

1.2
jala - water

1.3
tejas - fire

1.4
vāyu - air

1.5
ākāśa - ether

2
The five tanmātras - subtle mediums of the sensations

2.1
gandha - the transit
medium for the olfactive sensations

2.2
rasa - the transit medium for the taste sensations

2.3
rūpa - the transit medium for the visual sensations

2.4
sparśa - the transit medium for the touch sensations

2.5
śabda - the transit medium for the auditive sensations

3
The five karmendriyas - organs of action

3.1
pāyu - the excretion organ

3.1.1
Its role in the awakening of Kundalini

3.2
upastha - the sexual organs

3.2.1
Differentiation and complementarity related to
the sexual organs

3.2.2
Symbolism of the androgyne

3.2.3
Tantric practices related to the sexual organs

3.3
pāda - the locomotion organ
3.3.1
Subtle anatomy of the feet

3.3.2
Symbol of force

3.3.3
Symbol of devotion

3.3.4
Symbol of humility

3.3.5
Symbol of purity

3.3.6
Spiritual sacrifice

3.3.7
Symbol of domination

3.3.8
Symbol of transcendence

3.3.9
The foot in Hatha yoga

3.3.10
Feet positions in meditation

3.3.11
Walking meditation

3.3.12
Sacred dance

3.4 pāni - hand, the organ of apprehension

3.4.1
Subtle anatomy of the
hand

3.4.2
Correspondence of the five fingers with the five elements

3.4.3
Functions and symbols of the hand

3.4.4
Role of the hand in Hatha yoga

3.5
vāk -
the speech organ
3.5.1
Relationship with other tattvas

3.5.2
Mouth and assimilation of food

3.5.3
Articulation of speech

3.5.4
Speech as a creative power

3.5.5
Three creative voids

3.5.6
Levels of speech

3.5.7
Limiting power of words

3.5.8
Occult power of the word

3.5.9
Word as a medium for spiritual initiation

3.5.10
Words in meditation

4
The five jñānendriyas - sense organs

4.1
ghrāṇa - nose

4.2
rasanā - tongue

4.3
cakṣu - eye

4.4
tvak - skin

4.5
śrotra - ear

5
Antaḥkaraṇa - the inner instrument

5.1
manas - the lower mind

5.2
ahaṃkāra - the empirical ego

5.3
buddhi - the intellect

5.4
prakṛti tattva

5.5
puruṣa

6. Ṣat kañcukas

6.1
niyati - spatial limitation

6.2
kāla - limitation in time

6.3
rāga - incompleteness, the limitation of desire

6.4
vidyā - the limitation of knowledge

6.5
kalā - limitation in power

6.6
māyā - the origin of illusion and duality

7. Śuddha tattvas

7.1
śuddha vidyā

7.2
īśvara

7.3
sadāśiva

7.4
śakti

7.5
śiva

8.

More to come, this is a beginning

September 24th, 2012

9/24/2012

"Beautiful representation of the signs of the zodiac. In the Vedic astrological tradition stars are considered feminine and planets masculine.

The planets receive shakti blessings and messages from the stars of the zodiac that embrace the ecliptic and transmits this energy to us...."

Liz Durkin

"We are made (and guided) by star stuff." ~ Carl Sagan

Nakshatra's and Vishnu Sahasranama Strotam

9/6/2012

:: Vedic Astrology (Nakshatras) and Vishnu Sahasranama Stotram ::

All our Aacharyas, Sastras, Puranas always highlighted the ever powerful Vishnu sahasranama Stotram, which is the means for solution to all ills not only prevailing in the society as a whole but also in any individual on account of various reasons including some grahadosha.

The new generation must understands the values and continues to follow the Vedic principles. If one knows his/her constellatilon known as Nakshatra and it's Padam (quarter in which they are born of a nakshatra), they can surely find out the related Vishnusahasranama stanza that aptly linked to their star and by reciting it often one would get immense benefits.

The 108 slokhas (sloka) of Sri Vishnusahasranaama Stotram removes all the ills associated with any grahadosha to any chanter of any Nakshatram(Stars viz.constellations) and provides supreme solace and supreme bliss.

There are 27 Nakshatram starting from Aswini and ending with Revati.

Each Nakshatram has four Paada.

Thus 108 slokhas correspond to 27 X 4 nakshatra padams. Thus a person born in Aswini 1st Paadam can chant first slokha, Bharani 1st padams can chant 5th slokha and so on for respective Nakshatra Saanthi.

A person not sure of one's Nakshatra can chant all the 108 slokhas and get rid of all ills associated with one's Nakshatram and attain sampoorna shaanti.

There is no need for any other means at all to achieve success in any issue. For the convenience the list of Nakshatram and corresponding slokhas are given.

:: Birth Star - Nakshatra ( Nakshatram ) ::

- Ashwani (Aswini / Asvini )1 to 4

- Bharani (Barani) 5 to 8

- Kruttika (Krithikai / Karthikai)9 to 12

- Rohini 13 to 16

- Mrugasira (Mirugaseersham)17 to 20

- Ardra (Thirivathirai) 21 to 24

- Punarvasu (Punarpusam) 25 to 28

- Pushyam (Pusam / Poosam) 29 to 32

- Aslesha (Ayilyam) 33 to 36

- Makam 37 to 40

- Poorvapalguni (Puram) 41 to 44

- Uttaraphalguna (Uthiram) 45 to 48

- Hasta (Hastham) 49 to 52

- Chitra (Chithirai) 53 to 56

- Swati (Swathi) 57 to 60

- Visaakhaa (Visakam) 61 to 64

- Anuradha (Anusham) 65 to 68

- Jyeshtha (Kettai) 69 to 72

- Moolaa (Mulam) 73 to 76

- Poorvaashaadaa (Puradam) 77 to 80

- Uthraashaadaa (Thiradam) 81 to 84

- Sravanam (Thiruvonam) 85 to 88

- Dhanishtha (Avittam) 89 to 92

- Sathabishang (Sathayam) 93 to 96

- Poorvabhadra (Poorattathi) 97 to 100

- Uttarabhadra (Uthirattathi) 101 to 104

- Revati (Revathi) 105 to 108

The devotees must chant Sri vishnusahasranAma (Sri Vishnu SahasranAmam) Stotram total at least once in a day followed by eleven times a day their respective slokhas and see the results for themselves in just eleven days.

If one identifies one's own birth Nakshatram then they can by heart their corresponding Sri VishnuSahasranAma slokhas and keep on chanting whenever free/idling and attain good results in all their endeavors.

|| SRI VISHNU SAHASRANAMAM ||

Om vishvam vishnu rvashatkaro bhoota-bhavya bhavat-prabhuh |
Bhoota-krut bhoota-bhrud-bhavo bhootatma bhoota-bhavanah.|| “1”
Pootatma paramatma cha muktanam parama-gatih |
Avyayah purusha sakshee kshetragno-kshara eva cha.|| “2”
Yogo yoga-vidam neta pradhana puru-sheshvarah |
Narasimhavapu shreeman keshavah puru-shottamah.|| “3”
Sarvah sharvah shivah sthanuh bhootadi-rnidhi ravyayah |
Sambhavo bhavano bharta pradhavah prabhu reeshvarah ||. “4”
Swayambhoo shambhu radityah pushka raksho maha-svanah |
Anadi nidhano dhata vidhata dhatu ruttamah || “5”
Aprameyo hrushee-keshah padma-nabho-mara-prabhuh |
Vishva-karma manu-stvastha sthavishtah sthaviro dhruvah || “6”
Agrahyah shashvatah krishno lohi-takshah pratrdanah |
Prabhoota strikakubdhama pavitram mangalam param || “7”
Ishanah pranadah prano jyeshthah shreshthah prajpatih |
Hiranya-garbho bhoo-garbho madhavo madhu-soodanah || “8”
Ishvaro vikramee dhanve medhavee vikramah kramah |
Anuttamo dura-dharshah krutagnah kruti-ratmavan || “9”
Suresha sharanam sharma vishva-retah praja-bhavah |
Ahah samvatsaro vyalah pratyaya sarva-darshanah || “10”
Aja sarve-shvara siddhah siddhi sarvadi rachyutah |
Vrishakapi rame-yatma sarva-yoga vinih-srutah || “11”
Vasu rvasumana satyah samatma sammita samah |
Amoghah pundaree-kaksho vrusha-karama vrusha-krutih || “12”
Rudro bahushira babhruh vishva-yoni shuchi-shravah |
Amrita shashvatah stanuh vararoho maha-tapah || “13”
Sarvaga sarva-vidbhanuh vishva-kseno janardanah |
Vedo veda-vidha-vyango vedango veda-vit-kavih || “14”
Loka-dhyaksha sura-dhyaksho dharma-dhyakshah kruta-krutah |
Chatu-ratma chatu-rvyooha chatur-damshtrah chatur-bhujah || “15”
Bhrajishnu rbhojanam bhokta sahishnu rajaga-dadijah |
Anagho vijayo jeta vishva-yonih punar-vasuh || “16”
Upendro vamanah pramshuh amogha shuchi roorjitah |
Ateendra sangrahah sargo dhrutatma niyamo yamah || “17”
Vedyo vaidya sada yogee veeraha madhavo madhuh |
Ateendriyo maha-mayo mahotsaho maha-balah || “18”
Maha-buddhir-maha-veeryo maha-shaktir-maha-dyuthih |
Anirdeshyavapu-shreeman ameyatma maha dridhrut || “19”
Mahe-shvaso mahee-bharta shreeniva satamgatih |
Aniruddha sura-nando govindo govidam patih || “20”
Mareechi rdamano hamsah suparno bhuja-gottamah |
Hiranya-nabhah sutapah padma-nabhah praja-patih || “21”
Amrityu sarva-druk-simhah sandhata sandhi-man sthirah |
Ajo durma-rshana shastha vishru-tatma sura-riha || “22”
Guru rguru-tamo dhama satya satya para-kramah |
Nimisho-nimiisha srugvee vacha-spati ruda-radheeh || “23”
Agranee-rgramanee shreeman nyayo neta samee-ranah |
Sahasra-moordha vishvatma saha-srakshah saha-srapat || “24”
Avartano nivru-ttatma sam-vruta sampra-mardanah |
Aha-ssama-vartako vahnih anilo dharanee-dharah || “25”
Supra-sadah prasa-nnatma vishva srudvishva-bhugvibhuh |
Satkarta satkruta-sadhuh jahnur-narayano narah || “26”
Asan-khyeyo prame-yatma vishi-shta shishta-kruchu-chih |
Siddhar-thah siddha-sankalpah siddhida siddhi-sadhanah || “27”
Vrishahee vrishabho vishnuh vrusha-parva vrusho-darah |
Vardhano vardha-manascha vivikta shruti-sagarah || “28”
Subhujo durdharo vagmee mahendro-vasudho vasuh |
Naika-roopo bruha-droopah shipi-vishtah praka-shanah || “29”
Oja-hstejo dyuti-dharah praka-shatma prata-panah |
Bhuddhah-spashta-khsharo mantrah chandramshu-rbhaskara-dyutih || “30”
Amritam-shoodbhavo bhanuh shasha-bindhu-sureshvarah |
Ausha-dham jagata setuh satya-dharma para-kramah || “31”
Bhoota-bhavya bhava-nnathah pavanah pavano-nalah |
Kamaha-kama-krutkantah kamah kama-pradah prabhuh || “32”
Yugadi-krudyu-gavarto naika-mayo maha-shanah |
Adrushyo vyakta-roopaschha sahasra-jidanantajit || “33”
Ishto-vishishta shishte-shtah shikhandee nahusho vrushah |
Krodhaha krodha-krutkarta vishva-bahurma-heedharah || “34”
Achyutah-prathithah pranah pranado vasa-vanujah |
Apamnidhi radishta-nam apra-mattah prati-shtitah || “35”
Skandah sanda-dharo dhuryo varado vayu-vahanah |
Vasudevo bruha-dbhanuh adidevah pura-ndarah || “36”
Ashoka starana starah shoora-showri rjane-shvarah |
Anu-koola shata-vartah padmee padma-nibhe-kshanah || “37”
Padma-nabho ravinda-kshah padma-garbha-shareera-bhrut |
Mahardhi bhooddho vruddha-tma maha-ksho garuda-dhvajah || “38”
Atula-sharabho bheemah sama-yagno havir-harih |
Sarva lakshana lakshanyo lakshmeevan samiti-njayah || “39”
Veksharo rohito margo hethur-damodara sahah |
Mahee-dharo maha-bhago vegavana-mitashanah || “40”
Udbhavah ksho-bhano devah shree-garbhah parame-shvarah |
Karanam karanam karta vikarta gahano guhah || “41”
Vyava-sayo vyava-sthanah sams-thanah sthanado dhruvah |
Para-rdhih parama-spashta stushtah pushtah-shubhe-kshanah || “42”
Ramo viramo virajo margo neyo nayo-nayah |
Veera-shakti-matam shreshto dharmo dharma-vidu-ttamah || “43”
Vaikunthah purushah pranah pranadah pranavah pruthuh |
Hiranya-garbha shatru-ghno vyapto vayu-radho-kshajah || “44”
Rutu-sudar-shanah-kalah para-meshthi pari-grahah |
Ugra-samva-tsaro daksho vishramo vishva-dakshinah || “45”
Vistarah sthavara ssthanuh pramanam beeja-mavyayam |
Artho-nartho maha-kosho maha-bhogo maha-dhanah || “46”
Anir-vinnah sthavishto bhooh dharma-yoopo maha-makhah |
Nakshatra-nemir-nakshatree kshamah shamah-samee-hanah || “47”
Yagna ijyo mahe-jyashcha kratuh-satram satam-gatih |
Sarva-darshee nivru-tatma sarva-gno gnana muttamam || “48”
Suvrata-sumukha-sookshmah sughosha-sukhada-suhrut |
Mano-haro jita-krodho veerba-burvi-daranah || “49”
Swapanah svavasho vyapee naika-tma naika-karmakrut
Vatsaro vatsalo vatsee ratnagarbho dhaneshvarah “50”
Dharmagubdharmakrutdharmeesadasatksharamaksharam |
Avignata saha-sramshuh vidhata kruta-lakshanah || “51”
Gabhasti-nemi-satvasthah simho bhoota-mahe-shvarah|
Adidevo mahadevo devesho deva-bhrudguruh || “52”
Uttaro gopatir-gopta gnana-gamyah pura-tanah |
Shareera-bhoota-bhrud-bhokta kapee-ndro bhoori-dakshinah || “53”

Somapo mrutapa-somah purujit-puru-sattamah |
Vinayo-jaya-satya-sandho dasha-rhah satva-tampatih || “54”
Jeevo vina-yita sakshee mukundo mita vikramah |
Ambho-nidhi rana-ntatma maho-dadhi-shayo-ntakah || “55”
Ajo maharhah svadhavyo jita-mitrah pramo-danah |
Anando nandano nandah satya-dharma trivi-kramah || “56”
Maharshih kapila-charyah krutagno medi-neepatih |
Tripada-strida-shadh-yakshah maha-shringah krutan-takrut || “57”
Maha-varaho govindah sushenah kana-kangadee |
Guhyo gabheero gahano gupta-shchakra gadadharah || “58”
Vedhah-svango jitah-krishno dridha-sankarshano chyutah |
Varuno varuno vrukshah pushka-raksho maha-manah || “59”
Bhaga-van bhagaha-nandee vana-malee hala-yudhah |
Adityo jyoti-radityah shishnur-gati-sattamah || “60”
Sudhanva khana-parashuh daruno dravinah pradah |
Divi-spru-ksarva drugvyaso vacha-spati rayonijah || “61”
Trisama samaga-samah nirvanam bheshajam bhishak |
Sanya-sakrutchha-mashanto nishtha-shantih para-yanam || “62”
Shubhanga-shanti-dasrushta kumudah kuva-leshayah |
Gohito gopati-rgopta vrusha-bhaksho vrusha-priyah || “63”
Anivarthee nivru-ttatma samkshepta kshema-krutchhivah |
Shree-vatsa-vakshah shree-vasah shree-pathih shree-matam varaah || “64”
Shreeda-shreeshah shree-nivasah shree-nidil-shree-vibhavanah |
Shree-dhara-shree-kara-shreyah shreem-man-lokatra-yashrayah || “65”
Svaksha svangah shata-nando nandi-rjyoti rgane-shvarah |
Viji-tatma vidhe-yatma satkeerti-shchhinna samshayah || “66”
Udeerna-sarva-tashchakshuh aneesha shashvatah sthirah |
Bhooshayo bhooshano bhooti vishoka shoka-nashanah || “67”
Archishma narchitah kumbho vishu-ddhatma visho-dhanah |
Aniriddho pratirathah pradyumno mita-vikramah || “68”
Kala-neminiha shourih shoora shoora-jane-shvarah |
Tilo-katma trilo-keshah keshavah keshiha harih || “69”
Kama-devah kama-palah kamee kantah kruta-gamah |
Anirde-shyavapuh vishnuh veero nantho dhananjayah || “70”
Bramhanyo bramha-krut bramha barmha bramha vivar-dhanah |
Bramha-vitbramahno bramhee bramhagno bramhana-ptiyah || “71”
Maha-kramo maha-karma maha-teja mahoragah |
Maha-kritu rmahayajva maha-yagno maha-havih || “72”
Stavya-stava-priya stotram stuta stotaa rana priyah |
Poornah poorayita punyah punya-keerti rana-mayah || “73”
Mano-java steertha-karo vasu-reta vasu-pradah |
Vasu-prado vasu-devo vasur-vasu-mana havih || “74”
Sadgati satkruti-satta sadbhooti satpa-rayanah |
Shoora-seno yadu-shreshthah sanni-vasa suya-munah || “75”
Bhoota-vaso vasu-devah sarva-sunilayo nalah |
Darpaha darpado drupto durdharo thapa-rajitah || “76”
Vishva-moortir-maha-moortih deepta-moorti ramoortiman |
Aneka-moorti-ravyaktah shata-moorti shata-nanah || “77”
Eko-naika savah kah kim yatta-tpada manu-ttamam |
Loka-bandhu rlokanatho madhavo bhakta-vatsalah || “78”
Suvarna varno hemango varanga shchhanda-nangadee |
Veeraha vishama shoonyo khritashee rachala shchalah || “79”
Amanee manado manyo loka-swamee trilo-kadhrut |
Sumedha medhajo dhanyah satya-medha dhara-dharah || “80”
Tejo vrusho dyuti-dharah sarva-shastra-bhrutam varah |
Pragraho nigraho vyagro naika-shrungo gada-grajah || “81”
Chatur-moorti chatur-bhahu chatur-vyoohah chatur-gatih |
Chatu-ratma chatur-bhavah chatur-veda-videkapat || “82”
Sama-varto nivru-ttatma durjayo durati-kramah |
Durlabho durgamo durgo dura-vaso dura-riha || “83”
Shubhango loka-sarangah sutantu stantu-vardhanah|
Indra-karma maha-karma kruta-karma kruta-gamah || “84”
Udbhava sundara sundo ratana-nabha sulo-chanah |
Arko vaja-sani shrungi jayantah sarva-vijjay || “85”
Suvarna bindu-rakshobhyah sarva-vagee-shvare-shvarah |
Maha-hrado maha-garto maha-bhooto maha-nidhih || “86”
Kumudah kundarah kundah parjnyah pavano nilah |
Amrutamsho mruta-vapuh sarvagnah sarva-tomukhah || “87”
Sulabha suvratah siddhah shatruji chhatru-tapanah |
Nyagro-dhodumbaro shvatthah chanoo-randhru nishoo-danah || “88”
Saha-srarchi sapta-jihvah saptai-dha sapta-vahanah |
Amoorti ranagho chintyo bhaya-krudbhaya-nashanah || “89”
Anu rbruha tkrushah sthoolo guna-bhrunnir-guno-mahan |
Adhruta svadhruta svastyah pragvamsho vamsha vardhanah || “90”

Bhara-bhrut kathito yogee yogeeshah sarva kamdah |
Ashrama shramanah kshamah suparno vayu-vahanah || “91”
Dhanur-dharo dhanur-vedo dando damayita damah |
Apara-jita sarva-saho niyanta niyamo yamah || “92”
Satvavan satvika satyah satya-dharma para-yanah |
Abhi-prayah priyarhorhah priyakrut preeti-vardhanah || “93”
Vihaya-sagati rjyotih suru-chirhu-tabhugvibhuh |
Ravi rvirochana sooryah savita ravi lochanah || “94”
Ananta huta-bhugbhokta sukhado naikado grajah |
Anirvinna sada-marshee lokadhi-shthana madbhutah || “95”
Sanaa tsana-tana-tamah kapilah kapi-ravyayah |
Svastida svasti-krut svasti svastibhuk svasti-dakshinah || ‘96”
Aroudrah kundalee chakree vikra-myoorjita shasanah |
Shabdatiga shabda-sahah shishira sharva-reekarah || “97”
Akroorah peshalo daksho dakshinah kshaminam varah |
Vidvattamo veeta-bhayah punya-shravana keertanah || “98”
Uttarano dushkrutiha punyo dussvapna nashanah |
Veeraha rakshana santo jeevanah parya-vasthitah || “99”
Anantha roopo nantha shreeh jitamanyur-bhayapahah |
Chatu-rasro gabhee-ratma vidisho vyadisho dishah || “100”
Anadi rbhoorbhuvo lakshmeeh suveero ruchi-rangadah |
Janano jana janmadih bheemo bheema-para-kramah || “101”
Adhara nilayo dhata pushpa-hasah praja-garah |
Urdhvaga satpa-thacharah pranadah pranavah panah || “102”
Pramanam prana nilayah prana-bhrut prana jeevanah |
Tattvam tattva videkatma janma mrutyu jaratigah || “103”
Bhoorbhuva svasta-rustarah savita prapi-tamahah |
Yagno yagna-patir-yajva yagnango yagna-vahanah || “104”
Yagna-bhrut yagnakru t yagee yagnabhuk yagna-sadhanah |
Yajna-ntakrut yagna guhyam anna mannada eva-cha || “105”
Atma-yoni svayam jaato vaikhana sama-gayanah |
Devakee nandana srashta kshiteeshah papa-nashanah || “106”
Shankha-bhrut nandakee chakree sharngadhanva gada-dharah |
Rathanga-pani rakshobhyah sarva praha-rana-yudhah || “107”
Sree sarva-praha-rana-yudha om naman ithi
Vanmalee gadee sharngi shankhee chakree cha nandakee |
Shree-maannaraayano vinshuh vaasu-devo dhira-kshatu || “108”

~Sarvam shree-krishnar-panamastu

Veda Vignana Rishikulam

Vishvakarna the Deity of the Nakshatra Chitra.

9/3/2012

Vishwakarna. the Divine Architect.. Vishvakarna the Deity for the Nakshatra of Chitra... Saturn is now transiting the Nakshatra of Chitra.

VISHWAKARMA, DIVINE ARCHITECT: ‘Vishva’ means ‘all’ and ‘karman’ means maker or doer; so Vishvakarman means the ‘all-maker’. In Tamil, the literal translation for ‘Visuva-karuman’ is ‘all-accomplishing’ but one stands corrected. Rig Veda describes Vishvakarma as the ‘divine creator of the universe’. He is described to be master craftsmen of the celestial abodes. As the Carpenter of the Gods, he is also the architect of the entire universe. He is also the presiding deity of craftsmen, artisans and builders in all the three lokhas of the Hindu cosmology. Despite being a minor deity, he is also known as 'Devashilpi' meaning 'The Architect of Gods'. As such he is a personification of the creative power of the Supreme Being. In this role he designs the tripartite universe.

He is a symbol of the beauty, aesthetic and philosophical perfection, as well as utility of any material construction, be it architecture, art or craft. Vishwakarman was born to Prabhas, who is the eighth hermit of the legendary Astam Basu. His mother is Yogasiddha is the sister of Brihaspati. In the Brahmanas, Vishvakarma is identified with Prajapati himself as the creator of all things. In the Rig Vedas he is depicted as a Rishi as well as Shilpi.

DEPICTION: Viswakarma appears with five faces marked with tilaka. These faces share the same names with Lord Shiva’s panchamuka: Sadyojaatha, Vaamaka, Aghora, Tathpurusha, and Eesaana. The Rig Veda also describes him as having eyes, mouth, arms and feet on all sides. So he is called Buvana.This could imply a high standing in the pantheon of Gods. He is said to have ten arms holding a book and stylus, sword, adze, citron, cup, water-pot, rosary, cobra and noose.

However popular sculpture and art depictions show a single face, four hands appearing with his master craftsmen. He is portrayed as reddish hue, Red represents passion and activity. Vishwakarma's hands represent sternness, beneficence and creative power. He is covered in gold jewelry to show his success and opulence. His jeweled crown is magnificient. He appears in his wisdom beard. Vibhuti and kumkum are in Shaivite Tripundra sytle. His vahana is the swan which also symbolizes purity and wisdom. Vishvakarman is always depicted as a calm personality to handle any celestial assignments.

CRAFTS: In the Hindu pantheon, he is the father of five great sages, each a master of the crafts. They each were the originators of various crafts. And gave rise to the major artistic lineage in their respective fields. These are the; Blacksmiths-Loha Shilpis, bronzesmiths-Kamsya Shilpis, Carpenters-Daru Shilpis, Masons or sculptors-Rathi Shilpis and goldsmiths - Swarna Shilpis are all considered to be the descendants of this deity.

MYTHICAL CREATIONS: Celestial constructions are by themselves mythical. He is said to have designed celestial palaces of the Gods. Notable ones are the palaces of Yama, Indra, Varuna’s underwater dwelling and the city of Dwaraka which is now submerged by the ocean. He is also said to have built Hastinapur for the Kauravas and Indraprashta for the Pandavas. There are also other legendary cities stated in the Puranas attributed to Visva. He is said to be the designer of jewelrey of Gods and Goddesses. The flying chariots in trilokhas and divine weapons bear his name. He is also credited as the inventor of missiles used during the mythological era. Indra's Vajra, made from the bones of sage Dadhichi is one such weapon.

YAJUR VEDA: Vishvakarma is identified with the Lord of Creation, Prajapati and represented as the Universal Father. Thus he is portrayed as the universal Father and Generator, having eyes, faces, arms, and feet on every side. The Yajurveda describes Viswakarma as a Vira Purusha creating five Brahmas from each faces namely Sanaga Brahma Rishi, Sanaathana Brahma Rishi, Abhuvanasa Brahma Rishi, Prathnasa Brahma Rishi and Suparnasa Brahma Rishi.

RIGVEDA: Mandala 10 of the Rig Veda venerates Vishwakarma as one beyond the Seven Rishis. He is described as the god with multi-dimensional vision and one who predicts the direction of creation. ‘Whence Vishvakarma, seeing all, producing the earth, with mighty power disclosed the heavens. He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides, He, the Sole God, producing earth and heaven, weldeth them, with his arms as wings, together’. Indeed Rig Veda 10.81.3 gives credit to Vishvakarman as the creator of the whole universe and the architect of all the god’s palaces.

STHAPATYA VEDA: This is a upaveda meaning subordinate to the four main Vedas. It contains the science of mechanics and architecture. It also includes various treatises on the sixty-four traditionally recognized mechanical arts, architecture and sculpture. This upaveda is generally attributed to Vishvakarman.

MARKANDEYA PURANA: This Purana tells the story of Vishvakarma’s daughter Saranya. She was married to Surya, the Sun God. She was unable to endure the heat and brilliance of the sun’s rays. So she requested her father to reduce their intensity. Vishvakarma then cuts or chips away an eighth part of the sun’s brilliance. The fragments of the rays that fell to earth were used to build the discus of Vishnu and Shiva’s Trishul. One part becomes Lord Skanda’s Vel. They were also used to construct other divine weapons for devas.

RAMAYANA: Rama prays to Lord Shiva for success to cross the seas to reach Lanka. A bridge had to be constructed for Rama to cross from the continent to reach Lanka. Lord Siva advises that Vishvakarma has a blessing that whatever he throws in the sea floats. Thus Vishvakarma generates the ape Nala for this purpose. At Nala’s command rocks were brought and the bridge constructed.

In a previous Puranic story, Vishvakarma was charged to construct a palace in Lanka for Siva-Parvathi as newly-weds. It was a magnificent palace befitting the celestial couple. Lord Shiva invited Ravana for the grihapravesha. The then Ravana was a Shiva devotee. One would remember Ravana for his beautiful Shiva Thandava Stotram. His devotion was unconditional. As recompense, Shiva offered anything that Ravana desired. Ravana, overwhelmed by the beauty of the palace and Vishvakarma’s architecture, Ravana requested just that. Lord Shiva had no qualms about that. Thus the golden palace became Lanka’s capital and Ravana’s palace.

MAHABARATHA: The Mahabaratha describes him as the ‘Lord of the Arts, Executor of a thousand Handicrafts, the Carpenter of the Gods, the most eminent of Artisans, the Fashioner of all Ornaments and a great immortal God. Lord Krishna’s Dwarka was build by Vishvakarma. The Pandavas were given a piece of land called 'Khaandavprastha' by King Dhristrastra. Yudhishtir obeyed his uncle's order and went to live in Khaandavprastha with the Pandava brothers. Later, Lord Krishna invited Viswakarma to build a capital for the Pandavas right on this plot of land, which he called 'Indraprastha'.

The palace was Visvakarma’s an architectural wonder. Its floors looked like a reflection of water and the pools gave an illusion of a flat surface with no water. During the grihapravesa, the Pandavas invited the Kauravas. An unsuspecting Duryodhana, fell into one of the ponds. Draupadi laughed at this. The insult and anger was kept hidden in Duryodhana’s heart to be ventilated another day. It indeed became a major cause of the Mahabaratha war.

The Jagannath Temple at Puri is a sacred Hindu temple. The huge Krishna, Subhadra and Balarama sculptures are said to Vishvakarma’s work.

WORSHIP: Visvakarma is remembered on the 17th day of September each year. This day has two significance: it is considered to be his birthday and also the day he invented the plough. He is also commemorated on Rishi Panchami when the five groups of craftsmen spend the day in prayer in honour of Visvakarma. On this day their respective tools are also venerated.

Crafts and architecture connected to religion, spiritualism, deities of gods and goddesses were and are worthy of attention and acclaim. They are dedicated to the divine. Indian artists, craftsman and generally Indians, accept Vishvakarma as the preceptor of the various arts who endowed humans with the knowledge required for their work, and work to honor god through their labor. To this Divine Engineer, we pay our reverence. Hari Om
Yogi Ananda Saraswathi

Jyotisha Sunday is the Day to honor the Sun.. Large Solar Flare

9/2/2012

Solar Flares coming off the surface of the Sun, these are considered a Rahu's Children and will hit the earth shortly possibly disturbing technology, no one is certain of the exact effects as they happen from time to time.

Spectacular photo's and video of the Sun.

Surya or Sun the soul of the Universe is honored on Sunday.

Surya is the male Sun God, Savitri is the female Sun!!

Om Sri Surya Namaha.

Soma Moon Chandra

9/2/2012

LORD SOMA.

Two oft-mentioned Vedic drinks are Amrita and Soma. Amrita is for the immortal body and Soma is for the immortal soul. Soma was a ritual drink of importance both in the Vedic and greater Persian culture when it was part of Bharatam. The Vedic gods Indra and Agni are said to have consumed Soma in rather large quantities. In the scriptures, Lord Soma and the plant are interchangeably used to cause ambiguity. In the Vedic ritual, Agnistoma or Somoyaga, Soma is to be presented as the main offerings to the presiding deity. Various mythological events about unfold from the Vedas. This makes it difficult to comprehend the deity: first as a plant; secondly as inspiration to those seeking and finally as the Moon God. Hindus do not differentiate between the divergent aspects – they were the same Lord Soma.

MOON GOD:

Soma is also the Moon God. The Moon was thought to be the storehouse of the elixir. A waxing moon was also symbolic in that, Soma was recreating himself, ready to be drunk again. Thus Soma represents and animates the juice of the soma plant. In the Vedic hymns, praise of the Moon God and soma, the actual juice are not distinct. According to Vedic and Puranic accounts, all the gods drank Soma.

The Puranas have it that Lord Brahma created seven rishis to aid him in his creation by engaging in procreation. They are Vashista, Marichi, Pulatsya, Atri, Angiras and Kratu. Atri was married to the virtuous Anusuya. Brahma, Vishnu and Siva wanted to test her virtues and appeared before her, asking that she serve them food provided she appears naked. The Trinity is transformed into infants and she began feeding them. Narada brings this news to the Devis. They come running to plead that the infants be reverted to their divine Trinity forms. Upon reversion, the Trinity and the Devis were pleased with Anusuya’s virtuousness and offered a boon. The childless couple asked for a son who will be remembered forever by mother earth and one who will prove useful to all forms of life.

The boon gave the couple, Soma or Chandra, Durvasa and Dattatreya were born. Durvasa mastered the Vedas, did penance and became a great sage. Dattatreya became a Deva and equaled the status of Indra, Vayu, Varuna, Kubera and Yama. Thus he became a part of Devalokha. Soma obtained the status of Navagraha and thus came into being the origin of the Lunar Dynasty. Soma performed severe penance and received several boons from the Trinity.

Among the boons, one was to permeate and influence the human mind and fermentation, influence the human psyche and subconscious, be a giver of life force, influence the growth and yield of medicinal herbs, influence the happy and sad part of all life forms and provide moonlight at night. The blessings of Lord Vishnu conferred the title to Soma as Lord Chandra.

Chandra is said to have 27 wives, the daughters of Daksha, the son of Lord Brahma. Symbolically these are the 27 lunar Nakshatras or stars. At the time of marriage, Daksha asked for a promises that Chandra would not look down upon any of the wives. However, Rohini becomes his favourite wife. Due to this partiality, the rest of the wives returned to their father. Soma asks for the return of the 26 wives. The father in law stipulates a condition of impartiality. This promise was apparently breached.

VISHNU PURANA:

This Purana gives a different version. But one can say it is an addition to the story. Lord Soma gets appointed as monarch of the stars and plants; sacrifices and of penance. At the time of writing of this Purana, intoxicants were strictly forbidden. So here Soma as the god of soma juice was no longer praised. According to this Purana, Soma was the son of Atri, therefore the grandson of Brahma. He performs a Rajasuya Yagna or Fire-sacrifice. He went to Devalokha to invite the Gods and Devas. He also requested Vrihaspati, the Deva Guru to preside as the main priest. Indeed it was Vrihaspati who taught Chandra and Vedas and the divine skills. However Vrihaspati could not go and asked his wife Tara to preside over the yagna.

During the yagna, Soma begins to attain more beauty. He acquires the glory of the yagna and becomes arrogant. His divine beauty kept increasing and the ladies could not keep their eyes away from him. Asparas, the devalokha angels, the other Devalokha women and his own guru, Vrihaspati’s wife, Tara, began to fall for Soma. Indeed some of the husbands became jealous and left the yagna. Some of the Deva women stayed back to have physical relationship but later left for devalokha. Tara was the last to leave as she truly fell in love with Soma. Her love was not lust. He too admired Tara’s beauty and in his assumed licentiousness, he sweeps her away and engages full-time house-hold.

Vrihaspati was the preceptor of the Gods. He tries to regain his wife. Soma informs Vrihaspati that Tara is staying with him on her own volition and willfulness. In modern terms we say 'consent by adults.' She can leave anytime she pleases, said Soma. The matter is brought to Lord Shiva, threatening a war. His anger affects the panchabhootas. There is suffering to come in all three worlds. Indra and other Gods support Vrihaspati.

Soma makes an alliance with the demons. He is supported by the sage Usanas. Lord Indra seeks Brahma’s assistance to stop the war. Tara too appeals to Brahma for protection. Lord Brahma curses Soma to be a sinner and commands him to return Tara. Soma stops the war to have the curse reversed. Now, there is a twist. Tara is pregnant. Problemo! Vrihaspati would only receive her after the child is born. Brahma has it that the child is born on the spot! Surprise, surprise, it is a damn pretty child, so both Vrihaspathi and Soma claim paternity.

Tara was too shy to reveal the real father. Now, the child becomes indignant. ‘Unless, one of you declare to be my father, I will sentence you to such a fate as shall deter every female from hesitating to speak the truth’. That is pretty ghastly so Brahma interferes to trouble shoot. He appeals to Tara to speak the truth as to who was fiddling with her to the point of conception. ‘Vrihaspati or Soma?’ asked Brahma. She looked up and said blushingly ‘Soma!’ Soma runs to the child and embraced his son ‘well done my boy, verily thou art wise’ he said. The boy is named Budha. He becomes the regent of the planet Mercury. This Budha is not to be confused with the Buddha of Buddhism. One ‘d’ is missing, if you notice well!

The child is brought to his wives. Only Krittika and Rohini care for the baby. Rohini gives special attention to Budha and Soma reciprocates his love in a differing manner, preferring Rohini. The rest feel neglected as Soma has breached a promise to be impartial to Daksha’s daughters. Daksha’s curses that Soma be depleted of his beauty. By the time Soma approaches Lord Siva for help to remove the curse, he had already lost 14 days beauty and was left only one day to completely look miserable. He completely surrenders himself to Lord Siva.

At this stage, Lakshmi, also born of the ocean milk and part of the other divine drink, the Amrit, approaches Parvathi to enlist Siva’s support. Lord Siva agreed to honour Soma. Vrihaspati declared that Shiva was dishonouring the company of gods. Later Brahma declared in favour of Vrihaspati.

Lord Siva feels pious and kind upon hearing Soma’s plea and takes and keeps him on his matted hair. There he remained forever, with the last part of his beauty and Daksha’s curse could not affect him further except that Soma’s shine would increase for 15 days and deteriorate each day according to Daksha’s curse. Thus the Moon God shines in resplendent glory on the 15th day as Pournima and loses radiance to be a no-moon day as Amavasya. Either way, Anusuya’s boon remains that Soma would be remembered forever.

SOMAVARA VRATA:

In Hindu thoughts all days are given a Vedic name. Monday is referred to as Somavaram. There are special Mondays such as Shravana Somavara and Karthikai Somavara. According to Skanda Purana, vrat is observed on the Mondays of Karthikai month. On these days, one meditates on the Supreme Siva. Couples worship Parvathi-Parameshwara. Saluting these couples, they observe vratam. They visit temples to pray to Uma-Mahesrwara. There they annoit the Lord with panchamirtham and other pleasant offerings such as bilva leaves. This vrat is said to be a way towards Kailasham. The moon apparently observed this vrat to get its ‘moonness’. Thereafter the moon saluted Lord Gauri-Shankara and requested that this vratam be called Somavara Vratam.

DEPICTION:

In Hinduism, the Soma drink, also referred to as Chandra or the Moon God, was depicted as a bull or bird, and sometimes even as an embryo, but rarely as an adult human. Modern art sometimes depict the drink as mushroom! This deity evolved into a lunar deity. Hence, the full moon is considered the right time to collect the divine drink. The moon is also the cup from which the gods drink Soma. This identifies Soma even more with the Moon God, Chandra. Lord Soma rides through the sky in a chariot drawn by ten white horses or antelopes. As he travels the atmosphere, he is represented as a copper-colored man, trailing a red pennant or nautical flag behind his three wheeled chariot. He has in his hands, a cup and a lotus.

It is to be noted that Soma, the elixir of immortality is for God’s and Deva’s consumption and not subscribed for ordinary mortals. Soma, the god in the juice is said to clothe the naked and heal the sick. He is addressed as the god in the highest strains of adulation and veneration. He was described to be divine and immortal and also confer immortality on gods and men. In later periods, the name of Soma was still attached to the Moon. There are writings to state that Soma seems to be used in both senses: as god of the intoxicating juice and as the moon ruling in the night. Soma is the moon and food of the gods; the Sun has the nature of Agni and the moon of Soma.

SOMA:

Rig Veda refers to Soma as God for Gods to give preference over Indra the God of Gods: RV 9.42. The soma plant of the Rig Veda, is said to be asclepias acida. It is a creeping plant, almost destitute of leaves. It has a small white fragrant flower collected round the extremities of the branches. The plant is said to yield purer milky juice than any other plant and is mild and acidic in nature. Soma drink is identified with extraction of juice from the stalk of the soma plant. It is personified as a divinity. The exact identity of the plant is not known. In modern terms it is said to be species of Ephedra or variously hypothised to be a psychedelic mushroom, cannabis or peganum harmala. These plants are said to form a mythological unity something similar to the Greek ambrosia.

The composition of Soma has given rise to many interpretations. It is said to lead to divine exhilaration, perhaps with added hallucinogenic substance such as hemp. The composition varies according to the type and place of ritual. This beverage is not to be confused with ad-hoc substitutes prepared by priests, even in other faiths. Here and there one reads of juice from the roots of plants such as ‘nyagradha’ which grows on hills. The secret of the genuine Soma drunk by Gods and Devas remains in the Vedas and Puranas. It was an initiate of the descendants of the maharishis, the real Agnihotris or the initiates of great Hindu mysteries. That soma drink made a new personality of the initiate; he is reborn and transformed and his spiritual nature overcame his physical giving him divine power. It is a plant and at the same time a god. It forcibly connects the inner, highest spirit of man, which spirit is like the mystical Soma as he soars above his physical nature and ineffable glory of Bliss. Soma juice, is not man or priest to be supplied commercially in little bottles. And is most certainly not something obtained from the local pharmacy!

RIG VEDA:

Soma finds frequent mention in the Rigveda. Interestingly, the Ninth Mandala of the Rigveda, which consists of hyms addressed to Soma Pavamma, is known as the Soma Mandala. In some of the hymns he is extolled as the Creator or Gather of the Gods. At that time he must have been a popular deity. Then Indra was also a worshipper of Soma.

Indra gets hold of the plant brought to him from a mountain. In some places it is said that the drink Soma was kept by King Soma who dwelt with the Gandharvas. They were a race of demi-gods or minor deities who formed the royal choir in Indra’s court. The celestial gods learnt of the soma juice, wished to obtain it. They did not know how to get possession. Vac, the goddess of speech enters to scene to advise of the Ghandarvas’ weakness for women and volunteered the assignment. The gods are hesitant to let Vac go. I will obtain King Soma and be wherever you want me to, she said.

In another version, Soma is in the sky while the gods are living on earth. Wishing to possess Soma, they sent Brahma’s daughter, Gayatri, to fetch it. She goes in the form of a bird. While she was returning with soma, the Ghandarvas seized it and gave it to Goddess Vac. When soma was handed to the gods a dispute arose as to who was to get ‘hit’ first. A race was organized for the winner to taste the soma first. Apparently Vayu reached the goal and Indra being second. Indra tried to a ‘compromise’ so Vayu could have two thirds of the drink. This was not agreeable so but finally Indra got to drink a quarter peck!

JYOTIRLINGA:

They are the most important of the Lingas and twelve in number. The names are Somnatha, Mallikarjuna, Mahakala, Omkara, Kedara, Bhimshankara. Vishvanatha, Tryambaka, Vaidynatha, Nagesha, Rameswara and Ghushnesha. Somnatha is the name of Shiva in the town of the same name situated in Prabhas Patan in Saurashtra in the state if Gujarat in India. It is connected with the story of Daksha’s curse to Chandra or Soma who is the moon god in Hindu mythology. Daksha was one of the patriarchs and Soma was his son-in-law. The story of Daksha’s curse and the waning of the moon are hereinbefore told.

SYMBOLISM:

The human heart is like a sky. Thoughts are moving in and out. They will also cover the Sun symbolising the intellect. Chandrama manaso hjahata – the moon was born out of the mind. The mind is a bundle of thoughts. The moon reflects the mind’s nature. Our own thoughts of desire form the dark clouds. When there is too much dark clouds both the sun and the moon are hidden. Clouds also symbolise sankalpas – resolutions and vikalpas – indecisivenss. The mind and intellect shine brightly when thoughts are controlled. There is close affinity between the mind and waxing moon; both are subject to decline and progress. The waning moon symbolises the waning of the mind. So the mind has to be controlled, reduced and finally destroyed. Sadhana is directed towards the killing of Manohara, the mind and Maya, the veil of delusion. Chathurdasi, the fourteenth night, is the weebit of the moon left. The sadhaka has to make an effort on that day. The dark half of Chaturdasi is called Sivarathri. This hour is to be spent on japa and syana od Siva, preferably observing vratam. Mahashivarathri comes onece a year. Shavan,corpse becomes Shivam, God by the removal of the clouds in Manas.

Kundalini

The word Soma’s true identity is the Moon. This lustrous crescent Moon is depicted on Siva’s forehead to represent the blissful radiance flooding the brain when Kundalini is aroused and sends the powerful stream of prana up the spine. Kundalini is also known as Serpent Power. Mythologically, the serpent represents a being of great power and wisdom. The most overt system designed to awaken Kundalini is the Tantras. One of such Tantric practices involves sexual arousal and the development of the ability to convert sexual essence and send them to the brain rather than expressing sexual energy outwardly. These rituals are diverse and linked to meditation and rituals. Copulation and bliss is referred to in obscure and symbolic terms. Tantra as a spiritual science is best understood by a guru’s instructions.

Hari Om

NB: Swami Hamsananda Saraswati : The moon is associated to the vegetable principle. In Asia soma rasa (soma drink) is not known any more. Only in Brazil they know how to do it. It is The vine known by the scientific name of BANISTERIOPSYS KAAPI, along with the PSYCHOTRYA VIRYADIS, or even the ANNACARDIUN OCIDENTALIS leaves. It is science how to prepare and an even more difficult science to conduct it as kundalini. It is the most fast and powerful method of KUndalini awakening. We used it at large in Brazilian Ashrams. The plant is found in wild state at Amazon Rain Forest, just where we are doing saddhana. It is a powerful tool to awaken also Chandra Nadi, Soma Nadi, Ida Nadi! Therefore it must be taken with wisdom otherwise the mind, the soma flow of the prana gets unbalanced one becomes mad, crasy! All abt Soma DEva is but a symbol of that all. A very wise archetipe.

Yogi Ananda Saraswathi..

September 01st, 2012

9/1/2012

Trishula Sandra Das
Mirror of the Sky Blog

Coming soon I will be giving Vedic Astrology, updates, teachings and remedial measures.

Practitioner of Jyotish, Yoga Tantra, Ayurveda, Shakti Sadhana, Bhakti Yogi
for 40 years.

~ VedicAstrologer ~

~ Researcher East & Western Wisdom, Past Life Regression, Mysticism ~

~ Mind Body Soul~
Believer in Love, Humanity, Peace, freedom & Soul Mates

~ Baul Scholar ~
~ Qigong Master ~
~ MOTHER ~

BabuKishan.org

Personal Readings

Trishula Musings:

Jyotish also called Vedic Astrology, Indian Astrology, is an ancient science and art of Light.

Jyotish is the astrology of Yoga, Tantra, Ayurveda, Sanskrit, Indian Culture and Indian Philosophy!

If you cut the roots off the tree , the tree of Jyotish will die. This then is a Cultural Genocide.

Jyotisha is the eyes of the Veda's, Upanishads, Puranas and Tantra's and Indian Culture.

If one is a sincere student of Yoga, and Tantra it is a must to practice Jyotisha.

Yoga is not just about physical exercise, it is a deep study that takes many years of intellectual study before one teaches.

From Various Authors
and many by Yogi Ananda Saraswathi

You can read more at https://www.facebook.com/yogi.anandasaraswathi

Jyotisha is a holistic sacred healing system, it must be helpful to others.

Jyotisha is a Tantra, the deep many lifetime study of karma, time and reincarnation.

It is a practical mystical tool and practice.

Remedies are used to remove obstacles, to understand who we are in the universe.

What will be our dharma, how we will make money, and enjoy this life which hopefully will lead to moksha or freedom, Vedic Astrology deals with all aspects of life including Health & Relationships.

Jyotish was revealed to the Rishi's in order to set the prisoners free not to hold them hostage to their karma's or enslave the individual to what is seen as malific in a chart.

It was never meant to be fatalistic. Yes we have fate and free will and there is a remedy for every problem, Grace of God or Goddess is the biggest remedy.

There is always hope we always need to try and fight our way.

A Jyotishi is a guide a seer and points the way, a Jyotishi never traps anybody by giving a fatalistic negative reading making people feel hopeless and in despair.

The earth is the place of suffering a Jyotishi's gift is to find a solution to bring light to the situation.

Thus Jyotish is the science and art of Light.

Jyotish is about understanding the bigger questions a Yogi or Yogini asks,?

Why am I here??

What is going on and what is next??

How do I proceed?

Jyotish is about understanding Purusha (consciousness) and Prakriti (phenomenal realm of matter) how it is all woven together?

Jyotish is a Tantra a technique.

Jyotish is a sadhana it keeps the mind awake and aware and with the help of Lord Ganesha it helps us categorize life into a workable deeper understanding.

Thus Ganesh is the Lord of Jyotish, Saraswati helps us understand and gives Wisdom. Dakshinamurti helps us put it all together. Then one would have an istata devata (favorite God or Goddess). Then worship of the 9 planets.

Jyotish is a Path.

October 2012
Jupiter
-Rahu
-Nakshatra Shakti's
-Vastu
-September 2012
-36 Tattva's of Sankhya Philosophy
-planets and body parts
-Nakshatra's & Vishnu Shasranmam Strotram
-Vishvakarma Chitra Deity
-Sun's Day.. Sunday
-Lord Soma (Chandra) Moon
-Picture of Lord Chandra
August 2012
-Deities of the Planets
-Adhika Maasa
-Yamaraj
-Jyotish Update
-Saurn Lord Shani
-Sanskrit names for the planets.
June 2012
Kriyamana Karma
May 2012
Solar Eclipse
Video
Shani Dev Katha Video
Shani
Navagraha Strotram
Solar Eclipse Lineup
April 2012
Mars In Leo
February 2011
Jupiter Guru
Lord Ganesha
September 2011
Panchanga
Jyotisha Reading
January 2011
Lord Shani
Why me??
FEBRUARY 2011
The Date Mahabharata War