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Special Sections Editor .......................................................Pundit Sharma

......................................................................Creative Art Director &Graphic Designer

Jeyakumar

Reception Ravi Krishnamurthy............................................................

Photographer .......................................................................C.T. Kumar

Editor

............................................................ Madhu manikandan

Contributing Writers Suha

Seema Patel Nilima Mehra Mathangi Iyer

Shobana Menon Gokuldas Nair

Anna ClaraJolly Abraham

......................................................................................Sriya

Greg Brown - Marketing Manager Sultan Shabazz - Advertising Salesilavarasan

The real appearance and Qualities of Omni –

Potent is beyond description.

That may not be counted in Hundreds and Thousands

They may not be divided in varieties and variations

They may not be termed with either by colour or by measure

Devotion is a close – relationship with God of all the devotions. Wisdom is superior In front of the ‘wisdom’ the meditation is more superior In front of all these merits, renunciation is further more superior

This physique is made of flesh and blood – And this has the five sensitiveness and have the tendencies of enormity

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[Try and attempt many times that will give good – result. But laziness and idleness or solititude will give poverty.]

This Universe is filled with ever-present lightness which has the nature of expansion. This is called stava – guna nature

This kind of nature has no foist-or burden.

Pleasure has the tendency of willingness and ambition.

This comes out with one combination of strong-desire.This is called Rajo – Guna, which posses enmity

A lier when he tells a lie he imagines no-other – one who knows about it but due to consequence of the lie he will face sorrow.

Through the seed of a Banian Tree, it grows as a shrub and plant. And finally it comes up as a big tree

This Universe is the seed for the whole galaxy. And it has both good – and-bad qualities known and unknown things. Deattachment is the weapon through which a person should cut off this tree to get self – realization.

One who wants the heavenliness or wisdom that person should demolish the feelings of five senses of physique.

A person who has divinity of the natures should posser gracefulness,patience,stability,purity,and gratitude(gratitude)the right fullness with obelience takes a person to enter into heaven this sinful nature is disobedience.which will throw him into the hall.

One who never feels tire some,

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One who doesn’t have the sensation that is ego or ‘I’

One who has the strength and enthusiasm.

One who is unmoved either in success or defeat That kind of person has the lightness of the soul,

A person who know the three times, past, present and future; can conquer anything including this world

A person’s devineliness can be seen in his good tendency kind words and in his good- behaviour that kind of person never enters into Hell Mind has nature. Knowledge has the nature of masculine. Do every thing with accuracy and Meditation

The earth gives place for a person who digs it but the earth never fears for that.

Toleration is like that, one should bear the curses and afuses that is patience.

Through the act of Justice and Truth the will of god is executed

All the living things do the work of good and bad events Because of the duty they

become tire -some.

Thouse who are doing the acts against the justice get cruel nature, and they get destroyed.

The good people get fame and benefit.

An egoistic person thinks that every thing happens through his power, which is over – confidence that kind of

thought itself is to be avoided

A Person who realizes through continuous, Concentration of the ‘self’ (ATMA) gets rid of fear of death. That person never feels old – aged and never observe the pain of death.

Among all the wealth the All-mighty’s grace is the true wealth the worldly rich things are not the wealth, they can

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be seen or witnessed even among the people of bad and evil nature.

God is the atom persists within an atom.

God is oldest among that had passed away.

He has the form which can’t be described by the words

Among one word as slogan

he is “OM” A person when he entirely surrenders to the Almighty he crosses the ocean of rebirths.

Worship the god who have made this Universe, and planets and the sun.

He is the creator and destroyer of the galaxy. God has no wants and hatred towards anything.A devotee who surrenders to

the god relieves himself from all sufferings.Sufferance gives pain, pain makes a person thoughtless and void of knowledge. Because of these things fear and bad events happens. God is the savior and protector one’s physique is purified by water like that one’s inner mind is purified by Truth. Avoid fear and agony.

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“When I had an ego, guru was not there. I attached a guru, ego vanished. The path of love is narrow. It can not attach both ego and God in one place!” This is the gospel of Kabir.

Kabir can be compared to a flower of a tree. The tree bends in summer and shivers in winter. It is in the receiving end. It absorbs nutrients from land, life from water and pranic energy from sun-rays. On the other hand the flower that is born to such a tree is soft and delicate. Its message is vast. It’s a feast to the eyes it spreads a fragrance around. Though the flower’s life is short, it lives for the sake of others. It gives its sweet nectar to butterflies

and finds happiness in other’s happiness. The same way the hard hearted selfish around rise saints like Kabir. They spread universal love. They lead an ideal life (solititude).

A muslim weaver called ‘Neeru’ came across a baby floating on the leaf of a lotus. He took the baby into his loving hands named him Kabir and brought him up. Kabir means good of human souls or Mahatma. Little did he know, when he named him that, he would really become a Mahatma.Love to the almighty was in born quality of Kabir. That is why he had been a sincere devotee to the God from the childhood. His affection

and love was blended with a quest for knowledge. He asked such probing questions that his teachers were unable to answer. The teachers sent back Kabir to his house. Though Kabir possessed huge knowledge he could not be able to acquire the name of a scholar or degree holder in modern education terms. He turned out to be poet, singer and a composer. Whatever field he touched they were in devotional path.

To attain knowledge of self, one requires pure wisdom with severe penance. Pure wisdom teaches dualism that is the true nature of universe and twin nature of illusion. The penance detaches him from the external world. When Kabir learned this basic principle of life, his

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affection of love to God grew up. He also learned lessons of mortality from nature around. Kabir’s search for knowledge was so much that he did not leave any religion untouched. He learned and listened to Hindu Sastras, Muslim Koran, Sufi masters lectures etc.

Kabir’s father forced him to take up his weaver’s job. The affection of love in him dominated over the craftsmanship. At times because of the noises of human being Kabir entered into deep silence of godliness. Once as he was walking across a house, he saw a woman grinding the jowar seeds in a manual processing machine. He wept for that. A sadhu or saint who happened to pass that way asked him

the reason for his weeping. Kabir explained his feelings and asked whether there was no escape from death.The saint being touched by his renunciation explained philosophy of life, from that very example “Look my son, the grinding machine crushes all the jawar seeds. But look carefully a few seeds that are struck to the core-rod are intact they can not be crushed. The same way that ever is struck to the core-rod of godliness, though being grinded in the worldly affairs, will not be affected by death.

Kabir was very much impressed by his teaching and devoted his time totally to God. Some months after Kabir’s father passed away and the burden of running

family fell on Kabir’s shoulders. He was forced to take up the weaving task, but half the time he was engrossed in the love of godliness. God came to his rescue then and finished his task. Ultimately, they were wonderfully woven. He took those clothes to the exhibition to sell them. But nobody dared to buy those clothes.

Kabir was un-mindful of the situation when a Brahmin came begging for clothes. Kabir gave a cloth generously free of cost to that person. Then a Muslim came asked for clothes. He gave the remaining clothes to the second person. Kabir could able to see God in both Hindu and a Muslim. God deprived him of his business

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took the form or total impression of Brahmin and went to Kabir’s mother and placed the complaint. The mother came angrily to the exhibition and beat up Kabir with a hard-stick. Since Kabir was immersed in meditation the wounds were reflected on the Brahmin nearly him. When Kabir opened his eyes he saw ‘Lord Sri Ram’ himself was the person who received the wounds. Kabir and his mother were thrilled

as she embraced her son with tears of joy.

Her tears of joy were short lived. Her eyes were covered with illusion. She was scared that her son would be lost. So to bring him back to mundane world, she performed his marriage with Loyee. Though Kabir was not inclined, he had no other go. But his quest for knowledge was unquenchable. Kabir being a muslim was not accepted

by the Hindu masters. He was not also accepted by the Muslim masters since his behavior was against the norms of his religion.

Kabir was not confined to any religion but it was not understood by great people. With a broken heart, he was loitering on the banks of river Ganga. He lost all hopes of meeting a guru. He almost fainted and dozed off to sleep there. The next morning, a

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guru by the name Ramananda Swami on his way to Ganges happened to step over him. Then he uttered “‘Ram”. Kabir woke up to these uttering’s and accepted him as his guru. The guru too had no objection to receive him as his disciple. He did not have any objection since it was all designed by the God. Ramananda Swami was a staunch devotee of God. Once Goddess Lakshmi decided to test him and created a Rose Garden on his path. He plucked one rose, but the Goddess almost snatched it away from his hands and took it straight to Lord Vishnu and she said “Look your

disciple is a thief”. God smiled at her and said “He plucked it only to offer it to me and you brought it all the way to me personally”. Lakshmi Devi was moved by his devotion and offered to help him. The Lord explained, “Kabir is not after the riches or material comforts. He wants to spread affection of love to the God around him. He needs a right disciple for that. So I will create a disciple out of the flower you brought here”. Speaking thus he changed it into a baby and that baby was no other than Kabir himself. So, Kabir and Ramananda Swami made a good pair.

He felt he had lost his ego.

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The freedom fighter in Southern India called V.O.Chidambaram, had stated in his writings during the improvement period as “No life exists without tears”.

Related to the same, Lord Buddha’s theory explains as “Desire is the reason for all the sufferings”. He found the answer through Meditation. Through meditation, a person can realize the ‘self’. The ‘self’ gives the meaning, diverting the mind towards inner and finding the good nature of the human soul.

The wizards in meditation are too many. Some notable persons are Saint Pathanjali and Saints ‘ATHISA’ and ‘THILOPPA’ who are from a state called Tibet in China.

The benefit of meditation is wisdom. Wisdom gives a person the true pleasure. “Wisdom and Truth” are some; but as two different words. Another benefit of meditation is making a person’s habitually a

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matured person. Maturity gives happiness. Happiness is not coming from the external world but within one person’s own mind and self.

When a person achieves wisdom and happiness his life becomes enlightened. Money, authority and influence of famous big people have the nature of destruction. Mind does give the knowledge to understand the world but meditation gives the consciousness and concentration power.

One who knows the thesis of causation, realizes everything in the world have changeable nature. By knowing the causation a person obtains realization. It is a courageous deed. Meditation by simple words is diverting physical energy and thought power into the centre of the mind.

By folding legs in sitting posture one should start meditation. Controlling all the five senses, may not be possible to all kind of people. So choose

a silent and clean place and meditate upon a personal god or goddess. This practice is called Niyaman. One should bring it into practice early in the morning and before the sun-set.

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The society has its own time table and its own superiority consciousness. A person may suffer because of his over dominating wife and another person may suffer because of his

workmanship, thru shed by the boss or owner. Some may suffer because of bad kind of parentage. Through meditation a person gets relief for some hours. That relief can give that

person a good health.

Meditation’s miracle achievement is liberation. By liberation, a person can grow to the stage of Lord Mahavir. Another important thing is that liberation is not sold in any fancy shop. It is within one’s own-self.

Mind can be compared to a monkey as it would wander like anything. Some great people have said live like a snake either when it’s alive or dead. Living like a cat, the cat has no confidence in the external world so it always closes its eyes. Living like an Ant, the ant does the work collecting the food-grains and has the nature of regularity. In Chandogya Upanishad it is stated;

“When a person understands the mind he speaks the truth. No one speaks the truth

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without understanding, the truth. Understand the understandable!

“Though a person is not able to understand, yet by getting maturity that person slowly begins to understand. The result of meditation is the “self” is not other than the object.

Awareness is an important thing; good intuition has the same power as that of bad intuition. While meditating, a person is grasped by good intuition that good intuition purifies the mind. Clearness is essential to choose which is good and which is not good.

One need not run away from family and family life. A small corner in a person’s room can become a holy place like Rishikesh.

Awareness also indicates avoiding too much of sleep. It may look like a mad person’s deed but while growing in meditation a person can perform miracles.

Meditation is the key to a person whose wandering mind becomes calm and quiet and a person wants gets changed into another form. So the master-key meditation makes a person detached from the demon called desire.

When one sees another person he compares his status with his own status; that may bring unhappiness or happiness. One should understand appointment is closely related with disappointment. One should stop comparing one-self with another person. Instead of that-one should know his own-self. In the mirror, one’s reflection is visible. Like that when a person sees himself or herself through meditation that person gets clearness and detachment, which is very helpful to get-rid of the monster called over-ambition.

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Suprabhatam with translation in EnglishA pre dawn in many south Indian temples and homes Suprapatham To Lord Balaji (Mahavishnu)( with its translation in English)“kausalya supraja rama!purva sandhya pravartate, uthishta!narasardula! kartavyam daivam ahnikam “

Sri Rama! Kausalya’s endearing son! Wake up, dear! You have to do yourday-to-day duties do wake up please.

|| 2 ||“uthishtothishta! govinda! uthishta garudadhvaja! uthishtakamalakantha! thrilokyam mangalam kuru “

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O Govinda, wake up! O Garudadhvaja! Wake up. O Kamalakanta (i.e., thehusband of Kamala)! All the three worlds are under your rule, theyhave to prosper, Wake up, my child.

|| 3 ||“ matas samsastajagatam : madhukaitabhareh vakshoviharini !manohara-divyamurte : sri swamini srithajana priya danaseele ! sriVenkatesadayithe thava suprabhatham “

May it be an auspicious dawn (morning) to Thee, O Lakshmi, the Motherof the Worlds, the ever dweller on the chest of Vishnu ( i.e., theenemy of the demons, madhu and Kaitabha), of attractive and divineform, the Mistress and of the nature of granting the desired objectsof those seeking refuge!

|| 4 ||thava suprabhatham aravindalochane ! bhavathu prasanna mukhachandramandale vidhisankarendra vanithabhirarchithe ! vrishasaila

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nathadavithel dayanidhe “

May it be an auspicious dawn to Thee, O Lakshmi of the eyes like thelotus, of a bright face like the Moon, worshipped by the wives ofBrahma, Shankara and Indra and a treasure of compassion. You have anendearing attachment to your devotees.|| 5 ||“athriyadhi saptharushays samupasya sandhyam aakasa sindhu kamalanimanoharani aadaya padhayuga marchayithum prapanna: seshadrisekharavibho! thava suprabhatham”

Having worshipped the morning twilight (i.e., having said the morningprayer, namely, the sandhyavandana) the seven sages like Arti,bringing the beautiful lotuses from the Divine Ganges, have arrived toworship Thy feet. Lord of Seshachala! May it be an auspicious dawn toThee?

|| 6 ||“ panchananabja bhava shanmukha vasavadhya: tryvikramadhi charithamvibhudhasthuvanthi bhashapathipatathi vasara shuddhi marathseshadri-sekhara-vibho! thava subrabhatham “Aran, Aryan, Shanmuga and Devas are all-anxious to adore you. Thedaily Panchangam is to be read and approved by you. Get up, Srinivasa, dear.

|| 7 ||“ Eeshathprapulla saraseeruha narikela phugadrumadi sumanoharaBalikanam aavaathi mandamanilassaha divya gandhai:seshadri-shekhara-vibho! thava suprabhatham”

The breeze, carrying the wonderful fragrance of the partly openedlotuses and the beautiful ears of the trees like the Areca andCoconut, is gently blowing. Lord of Seshachala! May it be anauspicious dawn to Thee.

|| 8 ||“unmilya nethrayugam uttama-panjarasthaa : Paathraa vasishtakadhaleephala payasani bhukthvaa saleelamatha keli sukha: patanthiSeshadri-sekhara-vibho! thava suprabhatham “

The parrots, kept for pleasure in the foremost cages, opening theireyes, are graciously singing, after eating the remains of the plantainfruits and the payasam in the vessels. Lord Seshachala! May it be an

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auspicious dawn to Thee?

|| 9 ||hava naradopi Bhashasamagrama sakruthkara sara rammyamseshadri-sekhara-vibho! thava suprabhatham “

Thumburu Narada is speeding up to you. His Veena is set to sing yourglory. Do hear these melodious songs of Narada.

|| 10 ||“brungavaleecha makaranda rashanuvidda jhankara geetha ninadaissasevanaya niryathyupaantha sarasee kamalodarebhyahaseshadri-sekhara-vibho! thava suprabhatham”

Lotus hidden bees, having come out in the open with the opening of thepetals, are singing solemn hymns. Oh Srinivasa! You are omnipotent.

|| 11 ||“yosha ganena varadhadni vimathyamaane ghoshalayeshu dhadhimanthanatheevraghoshaaha Roshaathkalim vidha-dhathe kakubhascha kumbhahaseshadri-sekhara-vibho! thava suprabhatham”

Ayarpadi, ladies are singing their sweet melodies as they are churningbutter. They announce the day-dawn. Get up, oh Govinda! Bless theseendearing Gopis.

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Pandit L.V. Sharma

I’m blessed a lot to share my ideas with you all through the past issues. In this issue also I wish to share some more ideas about spirituality. Adi Shankara is considered as a re incarnation of Lord Shiva. Even though he born and

died thousands of years back he had foreseen thousands of years forward. His thoughts were highly spiritual. Even though he was a Hindu, he has written a lot about self realization and spirituality, which is highly useful to the metaphysical society of today. In this issue I wish to discuss about the thoughts of Sri.Adi Shankara.The world is not an illusion according to Sankara. The world is relatively real, while Brahman is absolutely real. The world is the product of Maya or Avidya. The unchanging Brahman appears as the changing world through Maya. Maya is a mysterious indescribable power of the Lord which hides the

real and manifests itself as the unreal: Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also, because it exists till knowledge dawns in you. The superimposition of the world on Brahman is due to Avidya or ignorance. To Sankara, the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it acts and enjoys, on account of Avidya. In reality it is not different from Brahman or the Absolute. The Upanishads declare emphatically: “Tat Tvam ASI—That Thou Art.” Just as the bubble becomes one with the ocean when it bursts, just as the pot-ether becomes one with the universal ether when the pot is broken, so also the

Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realizes its essential Sachidanand nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth. The release from Samsara means, according to Sankara, the absolute merging of the individual soul in Brahman due to dismissal of the erroneous notion that the soul is distinct from Brahman. According to Sankara, Karma and Bhakti are means

to Jnana (wisdom) which is Moksha.

To Sankara the world is only relatively real . He advocated , the theory of appearance or superimposition. Just as snake is superimposed on the rope in twilight, this world and body are superimposed on Brahman or the Supreme Self. If you get knowledge of the rope, the illusion of snake in the rope will vanish. Even so, if you get knowledge of Brahman or the Imperishable, the illusion of body and world will disappear. In Vivarta-Vada, the cause produces the effect without undergoing any change in itself. Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk into curd. Brahman is immutable and eternal. Therefore, it cannot change itself into the world. Brahman becomes the cause of the world through Maya, which is its

inscrutable mysterious power or Sakti.

When you come to know that it is only a rope, your fear disappears. You do not run away from it. Even so, when you realize the eternal immutable Brahman, you are not affected by the phenomena or the names and forms of this world. When Avidya or the veil of ignorance is destroyed through knowledge of the Eternal, when Mithya Jnana or false knowledge is removed by real knowledge of the Imperishable or the living Reality, you shine in your true, pristine, divine splendor and glory. I wish to quote

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some more from another great saint Sri Ramana Maharishi. He has also written a lot about spirituality. To Have a spiritual life we should raise some questions to oureself. By getting the proper answer, we will have the best guidance to lead a highly spiritual life. He has given the questions and answers , that one should ask himself. Then only one can ahave the self realization and by ralizing one, will lead the life in the path of spirituality. He has given them as the basic instructions to lead a spiritual life.

1. What are the marks of a real teacher (Sad guru)?

Steady abidance in the Self, looking at all with an equal eye, unshakeable courage at all times, in all places and circumstances, etc.

2. What are the marks of an earnest disciple (sadsisya)?

An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane pleasure and to lead a highly spiritual life.

3. zWhat are the characteristics of instruction (upadesa)?

The word ‘upadesa’ means: ‘near the place or seat’ (upa - near, desa - place or seat). The Guru who is the embodiment of that which is indicated by the terms sat, chit, and ananda (existence, consciousness and bliss), prevents the disciple who, on account of his acceptance of the forms of the objects of the senses, has swerved from his true state and is consequently distressed and buffeted by joys and sorrows, from continuing so and establishes him in his own real nature without differentiation.

Upadesa also means showing

a distant object quite near. It is brought home to the disciple that the Brahman which he believes to be distant and different from him is near and not different from himself.

4. If it be true that the Guru is one’s own Self (atman), what is the principle underlying the doctrine which says that, however learned a disciple may be or whatever occult powers he may possess, he cannot attain self-realization (atma-siddhi) without the grace of the Guru?

Although in absolute truth the state of the Guru is that of oneself it is very hard for the Self which has become the individual soul (jiva) through ignorance to realize its true state or nature without the grace of the Guru.

All mental concepts are controlled by the mere presence of the real Guru. If he were to say to one who arrogantly claims that he has seen the further shore of the ocean of learning or one who claims arrogantly that he can perform deeds which are well-nigh impossible, “Yes, you learnt all that is to be learnt, but have you learnt (to know) yourself? And you who are capable of performing deeds which are almost impossible, have you seen yourself?”, they will bow their heads (in shame) and remain silent. Thus it is evident that only by the grace of the Guru and by no other accomplishment is it possible to know oneself.

5. What are the marks of the Guru’s grace?

It is beyond words or thoughts.

6. If that is so, how is it that it is said that the disciple realizes his true state by the Guru’s grace?

It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is it certain that

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the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru’s benevolent look of grace.

7. What is the significance of the saying that the nature of the real Guru is that of the Supreme Lord?

In the case of the individual soul which desires to attain the state of true knowledge or the state of Godhood (super human power) and with that object always practices devotion, when the individual’s devotion has reached a mature stage, the Lord who is the witness of that individual soul and identical with it, comes forth in human form with the help of sat-chit-ananda, His three natural features, and form and name which he also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself. According to this doctrine the Guru can truly be called the Lord.

8. What is the end of the path of knowledge (jnana) or Vedanta?

It is to know the truth that the ‘I’ is not different from the Lord (supre human Power, and to be free from the feeling of being the doer (kartrtva, ahamkara).

9. How can it be said that the end of both these paths is the same?

Whatever the means, the destruction of the sense ‘I’ and ‘mine’ is the goal, and as these are interdependent, the destruction of either of them causes the destruction of the other; therefore in order to achieve that state of Silence which is beyond thought and word, either the path of knowledge which removes the sense of ‘I’ or the path of devotion which removes the sense of ‘mine’, will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same.

NOTE: So long as the ‘I’ exists it is necessary to accept the Lord also. If any one wishes to regain easily the supreme state of identity (sayujya) now lost to him, it is only proper that he should accept this conclusion.

10. What is the mark of the ego?

The individual soul of the form of ‘I’ is the ego The Self which is of the nature of intelligence (chit) has no sense of ‘I’. Nor does the insentient body possess a sense of ‘I’. The mysterious appearance of a delusive ego between the intelligent and the insentient, being the root cause of all these troubles, upon its destruction by whatever means, which which really exists will be seen as it is. This is called Liberation (moksha). I thank Sri Sri Siddhar Swamiji for giving me a chance to share my ideas with you all and I pray the almighty to make all of us to have a beautiful spiritual walk of life. If we all have the spiritual walk of life the entire universe will lead a very peaceful life.

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Sri Selvam “Siddhar”

I am sure you enjoyed reading the information about 27 stars in the zodiac which was referred in the last month article. The mentioning of star gives the full explanation that the family of sun in the space has to find the location in the space of galaxy. To specify the existing spot in the space while the earth is on travel around the sun, the identifying boundaries are needed. So there exists a star group several million miles away. These star groups are 360° around the earth. With the locations of the Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn, one can find as a snap shot in connection to the birth time of a child or to a specific time. So, in the circle of 360°, the identifying places are

fixed with zodiac signs of 12 houses which are starting from Aries(Mesha), Taurus(Rishba), Gemini(Miduna), Cancer(Kadaga), Leo(Simam), Virgo(Kanya), Libra(Tulam), Scorpio(Virchiga), Saggitarius(Dhanur), Capricorn(Magara), Aqua(Kumba), Pisces(Meena).

For a view of resemblance, each sign is pictured like Goat, Bull etc. For these 12 signs, 27 stars are notified as identification to the houses. Each star is scanned to four parts as 1, 2, 3 and 4 parts for accuracy of area.

For example Sign, Aries (Mesha), there are 2

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full stars (Ashwin & Bharani) and one ¼ star (Maga).1: Ashwin (Full Star)2: Bharani (Full Star),and one forth of Krithika belonged to Mesha.

The 27 stars are divided to get accommodation in to 12 houses. So every house can be split up to allot two and a quarter of a star in one house, i.e. sign.

The exact meaning to the star, here meant is a street of 13.33° (degree) in a circle, which will be having a group of stars to make a RESEMBLANCE like Horse head. This is the first star group of the sign ’ARIES’.

Ashwin in Aries occupy 13.33°. Like wise, all the 27 stars are being sub divided to each house to have the accommodations in the 12 Signs. The calculations show one sign to be shared by two and a quarter star-area in a House. Like wise, 2¼x12=27. The stars are named as below:

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These 27 stars are of 9 groups. The 1st group ASHWIN-MAGA-MOOLA belonged to KEDU; 2nd group for VENUS, 3rd group for SUN, 4th group for MOON, 5th group for MARS, 6th group for RAGU, 7th group for JUPITER, 8th group for SATURN and 9th group for MERCURY. SUN, MOON, MARS, MERCURY, JUPITER, VENUS and SATURN are known to every body. What about RAGU and KEDU? This is to be known clearly. Earth has got the Moon which circles around the earth. The orbital route and the inclination of Moon with its axis rotate to the occurrences of Eclipses. These elliptical occurrences are connecting to the world and on such day of Eclipse, the appearance of Sun or Moon disappears to certain hours that are also merited in Astrology to predict the events in one’s life.

The day of Eclipse proves that the shadow of earth on an exact day falls on Moon and will mash rays of Sun. Alternatively, in other day, the shadow of Moon falls on Earth. This is the status of the occurrence of eclipse. So Ragu and Kedu are the Nodes of Moon and create shadow. They are not planets but DEEMED as shadow planets.

Astrology is terming to give life of a person as 120 years. In olden age they lived such life. Recent times, age is different. Even at the age of 60, the man is considered very old. For all the 9 planets i.e (7 from Sun to Saturn and 2 of Ragu and Kedu) the time of their REGIME, in a man’s life is decided according to the position and place in which the Moon was in TRANSIT. That means the star in which transit occurred comes to an account. This star will be certainly in one group. In the nine groups, the specific group in which the birth took place is taken for account as the first and the beginning period of the planet to which the star is belonging.

For example say star ‘Kritika’, in the tabulation chart it is annexed in Sun’s group, so, we call it as Sun’s Dasa, in which the birth has taken place.

In the same order, as indicated above the other planets like Moon, Mars etc will come in a cyclic order. The order is Kedu Dasa will be in ruling for a 7 years; Venus for 20 years, Sun for 6 Years, Moon for 10 years, Mars for 7 years, Ragu for 18 years, Jupiter for 16 years, Saturn for 19 years, Mercury(Buddha) 17 years

and thus the total years of 120. When the age is increasing the order of other ruling planets would come to act after completion of one Dasa.

The escorting Dasa’s are always according to the birth time and the occupation of Moon in that particular star. That can be adapted in order as mentioned above. This fundamental knowledge is essential to be known. Otherwise the prediction as per birth chart of Astrology can not be understood.

BIRTH CHARTIt is 12 Signs, and 27 Stars, and the ruling period of 9 planets are being imprinted in the mind file now. Next thing, we have to chart out the positions of planets and box it in 12 signs. The books “panchanga” as per the Ephimeries, the government observations are, sold in book shop. It is necessary one should keep the book for one year. The books are released once in a year. For the needy date, one can check up the planets and its position and box it as below. Now the Lagna (Ascendant) is also to be known. On a particular day, the sun rise time of that place and the sign in which the sun is visible to be noted. Actual time of sun rise, the day starts and links to the particular time of birth or proposed program. In the eastern horizon the signs will be ascending and that particular sign is called is be Ascendant/Lagna. By this time sun could have passed the either ¼ day or ½ or 3/4 days counting from sun rise.

OCCUPATION IN PARTICULAR STAR

SUN IN PUSHYA (POOSAM)MOON IN SHATHAPISHA (SADAYA)MARS IN KRITIKAMARS IN PUNARVASUJUP IN ANURADHAVEN IN MAGASATURN IN MAGARAGU IN SHATHAPISHA (SADAYA)KEDU IN MAGAPISCES ARIES TAURUS MIDUNA

Like wise, the chart is prepared. From the position of Moon, the MOON SIGN is derived. In Indian Astrology the preference is given to Moon Sign. In news paper, the predictions or signs to be followed are by the Lunar-basic. In Europe, particularly in London, they prefer sun sign. According to them, it is “Cancer” on 1.8.2007. The Sun will be there for one full month. There will be only one sign for whole one month, which is Cancer. But the Moon will move for other sign with in 2¼ days as it circles the earth and make one full round with in 28 days. Indian astrology prefers only Moon’s position. The habit of people who live closer from equator will like the coolness more, where as the people who dwell far away to equator prefer only warmness. That is why it’s said “warm welcome”. Warm relates to heat. Likewise, the necessity permitted the usage of LUNAR accommodation to be good for hot country like India, Africa. We will continue further in the next issue.

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• Every person who is born comes into this world with empty hands and when dead, leaves the world with the same empty hands.

• Truth has no eyes; deal the offence with scrutiny and balanced mind. That is justification.

• Contribution and Meditation are the paths that blocks and breaks the rebirths.

• Detachment and kindness towards all living beings is the grace and renunciation.

• Thoughts, words and deeds should be entangled with one another.

• A learned but wicked person is worst among all. Uneducated but pure-hearted person is most good among all.

• Even if a person cannot halt all the five senses, at least one should control his tongue.

• To be with the norms of strait forwardness is the virtue that does not vanish when the human body is destined to death.

• Don’t expect the fruits of the deeds that are equal to worshipping of god.

• A true Master’s blessing is worth of a million good things.

• Spiritual education will make any small person, a true-scholar.

• Do not be untruthful even when death occurs.

• A person becomes great when he/she forgives his/her deadly enemy.

REFORMATIVE NOTES FROM FORE FATHERS

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OM! EAM! KLAM! KLEEM!HHROOM! HHRAAM! HHREEMHHROOM SHAHA! VAHAAABATHRANRAYAAJARMALA BHAKTHAYALOKESHWARAYASWARNAKARSHNABAIRAVAYA MAHA DHATTHATHREYAVIDHVESHANAYA OM SREEMAHA BAIRAVAYA NAMAHANARDANA RUDHRA

Lord Shiva is a great God. For the sake of all lives inclusive of human, He engaged Himself to destroy the evils. The atmosphere of war with anger, several times resulting with abnormal heat on earth, which was, actually intolerable by mankind. In such occasions Lord Vishnu and Lord Brahma used to bring Lord Shiva for normalcy by music.

Dance was the best art for the Lord, who after hearing the music started dancing. The garland that He was wearing was with the chain of skulls. Lord Vishnu and

Lord Brahma brought Him to normality for the human beings to live happily.

In this facet, God Shiva is seen with Lord Vishnu and Lord Brahma. The devotees, many times in their lives have to cross the situations in great tension and restlessness. For all such crucially engaged people, the idol “Nardana Rudhrar” with Lords Vishnu and Brahma will give an amicable way of getting success with peace. High officials with busy jobs will be rendered with successful solutions in their critical activities.

SWARNA AKARSHANA BAIRAVAMost glorious scene that one can witness is the image of Swarna Akarshana Moorthy, with the crescent moon on head and His wife goddess Uma Devi on the thigh. A pot full of gold is also seen in the image. The divine Kubera is the richest in the divine land. The pot of gold in the image means that Lord Shiva gets the gold from Kubera and gives the same to His devotees.

We have one story for reference. Once “Saint Adhi Sankara” went to a house of a poor family and the lady of the house was not able to offer any thing to Saint Sankara. Knowing the situation of poverty, Saint Sankara, composed a hymn upon Lord Shiva. That is the “Kanaga Thara” stothram, a powerful poem to create wealth. Soon after the ending of poem, Saint Shankara had the powers to bless that poor family with lot of gold.

Lord Shiva is having his blessing hand in the right side and the pot of gold is also in the same side but in the second hand. The devotees with sincere devotion and prayer can have all comforts and become rich. The word “Swarna Akarshana” relates to gold only. Mainly the ladies in the family, who need wealth, should worship the Lord for His boons. God “Swarna Akarshana Moorthy” will be graceful to

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l

yield the prosperity with wealth.

AGHORA RUDHRA MOORTHYThe different facets of Lord Shiva, in the title Rudhra, resemble with the manifestation of great anger with bold and positive look of destruction. The appearance is exhibited with teeth, which are projecting horribly in both side of mouth. At a glance, if any one happens to look, will feel great fear. He kills all the enemies who does harm to his devotees.

In this atmosphere of destruction, He continues to put an end to devils and demons. But in the human heart itself, occurs the injustice, unlawful desires, thoughts of killing, plans of stealing, ideas to possess the other’s properties etc. These kinds of acts are also considered as devilish nature. The mankind should give importance and abide with norms for them selves to live a dignified life. All these doctrines are imposed in this idol.

When a person happens to behave out of gears, the lesson-teller is Lord Shiva. So, one can attain peace first and proper development with prosperity will reach next.

SHATKARA MRUTHYUNJAYA MOORTHYLord Shiva is with six hands in this facet. “Mruthu” defined here is for the kindness. Some people suffer with frequent sickness and feel much about their longevity. Since the jaba “Mruthyunjaya” helps to cure several illnesses, Mruthyunjaya Homa will be the best for longevity.

The ‘Padmasana’ is one of the rules of yoga. The Lord is having a vessel full of nectar (Amirtha - which will give external life). The appearance or “dharsan” of Lord Shiva is upon the Kalai (Bull) and in the state of Padmasana with peace and calmness. So, the devotees with their prayer from the depth of heart can put their appeal before the Lord who is with Rudhraksha. The meditation and yoga are routines of Lord Shiva. Devotees should pay sincere homage to Him and possess the good health.

Shatkara Mruthyunjaya Moorthy will give boons to His devotees and save them from illness and give long life. Aged people, and those who suffer with physical and/or mental illness and disabilities should positively make the homage to Lord Shiva for their welfare.

KAAL MARI ADIYA MOORTHYLord Shiva, during the time of reformation of world, co-operated Lord Brahma in the creation of sounds, language, phonetics, music etc. Lord Shiva is a great lover of music. When He happens to hear the melody, begins to dance. Dance is the art, which had its birth from Lord Shiva.

There lived a king called Mathura who prayed the Lord to give him appearance (dharsan) engaged in dance. The king, ministers and all persons in the court of King experienced the same when Lord Shiva commenced His great methods of dances with grace. As Lord Shiva changed the legs and danced in so many astonishing ways, the entire crowd was experiencing the divinity by His gesture and benevolence. As Lord Shiva is the

creator of art, the communities of artists like the musicians, singers, instrument players, and dancers should get the blessings for their fame and progress.

The crescent moon “Chandra” is in his head. The snake and drum represent the musical beat. All are beautifully accommodated in his facet, which gives a very pleasing appearance with an immense peace.

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Concentrating, Silence, Search, Everlasting thirst to find the supreme and meditating only with soul forgoing the status of body, all are concerned with penance which is the hardest of all the acts. In several circumstances the death too occurs, but one who is very sure and rigid of destination achieves with all his purity and devotion to the supreme. Rishis, Maha Rishis, Brahma Rishis and Raja Rishis were the high position in renunciation.

Maha Rishi ‘Viswamithra’ a born (kshatria) his great achievements and the heroic deeds in penance gave him the prestigious rank of Raja Rishi. Even in the lives of Rishis, there were drawbacks and failures.

Maha Rishi “Vasista” from his child hood, and the days of learning in Ashrams, gained his knowledge and fame for a remarkable status of Brahma Rishi. Maha Rishi Viswamithra through his enormous power of meditation created even a heaven. The king Tri Sangu with very big boundaries and regiments desired to leave the human life and wanted to dwell in heaven. His intention was to go to heaven with his physique of human body. The divine land and the heaven are not the places to reach so easily as a common man with the soul. He tried every where with all the prominent Gurus and Rishis. He could not get the proper way. Finally he surrendered before Maha Rishi Viswamithra who gave asylum to the king Trisangu.

The meditational and penancial power of Maha Rishi provided the King to climb up the route for heaven. He was reaching fast with sky way to enter the heaven. But he was stopped and sent back.

Dev Indra, the prominent superior of the divine land prevented the king and sent him back. Maha Rishi, Viswamithra, knowing the return of king ‘Sangu’ he created a “heaven” itself in the midway and permitted the king Tri Sangu to stay there. Dev Indra was not a foe to Rishi Viswamithra but he had inconvincible anger towards Dev Indra. The Epics further explain that the Maha Rishi used to be always with great anger and he could never be consoled even if the ‘Almighty’ takes the responsibility. Such a famous Maha Rishi in his life failed once.

Event of the past

It was near by a mountainside, green trees, bushes and plants were in fertile growth; a lonely atmosphere

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with the echoing sound of “Om… Om… Om…” an act of deep meditation, a Rishi was continuing his penance, the posture and the nature if described, it was not accountable to know the years and time that was being continued.

In Indra loka, Dev Indra was in the court hall. There spelt a gloomy atmosphere with suspicion. The penance was growing stronger and stronger by the Rishi at the mountainside. That was the topic, which gave a sense of fear to Dev Indra, the prominent superior of Devaloka. The Rishi who was indulged in the spiritually engaged meditation with Almighty was no other than Rishi Viswamithra. The ability and confidence of the Rishi were well known, that he would never leave it without success. The fear for Dev Indra was about his position; in case Rishi claims the power of ruling Indra Loka, what would become of him? Anything could happen.

He planned for himself and sent words to Urvasi, Thilothama, Menaka and Ramba. They were the dancers with great beauty of his esteemed court. They assembled and paid the honor to their divinely leader Dev Indra, who was with his enquiring eyes to select

the suitable dancer, and decided to send Menaka to Booloka which was the place where Rishi Viswamithra was doing the great penance. All his aims circled with only point to make “Spoil” of the sacred penance of Rishi Viswamithra. He ordered Menaka to reach the mountain side and to be in front of meditating Rishi Viswamithra. The tactful task of converting the mind of the Rishi, she had the conclusions to dance before him and invite him to the earthly pleasure. Her dance was in an attractive way with gravitation. Her beauty added to increase the mood of intoxication any one that looks. The continuing of the dances with her all skills, she felt something an achievement of her hopes. The Rishi opened the eyes and looked at her. The passion and grasping tendencies were flourishing with the moments of Menaka.

Rishi Viswamithra was well enough to access the circumstances; his power indicated him about the events. Even then the fate did not permit him to go away from the clutches of Menaka who was waiting for his yielding.

Astonishing matters were overflowing during the renunciation and irresistible attention towards the

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welcoming of Almighty became a question to the Rishi. A strong minded as well as a Rishi with abnormal anger; no one could dare to be as an nuisance before him; such splendid philosophic personality happened to see a dancer in her movements with the kamarasa (Passion inducing sex).

Rishi from the level of child boy, youth and as a purified saint, threw away all the attachments appreciations and affections on earthly livings. During the renunciation and meditation, months and years would be passing on. The power, will with concentrations and the journey with episode of godliness, were all the assets the Rishi. Would it become something lesser when a female appeared before him? Almighty is the master, He plays with men and if His desire is that, who could relieve from such clutch? Even to the most powerful nuns who were doubtlessly rigid and firm are their renunciation were also happened to meet with tests and scrutiny of the Almighty. The birth upon earth and the nature of earth would positively lead for a sense of faults, but the self protection and voluntary enforcement of confidence should never be jolted. This law was scattered into pieces before the beauty

of Menaka who was considered the beauties of all the beauties in the Divine land. Rishi Viswamithra on his way to Brahma Rishi and Raja Rishi, slipped down and wished to enjoy all the earthly pleasure with Menaka who came to earth on the orders of Dev Indra.

It was immaterial to consider as loss to loose a divine dancer at the court of Indra who was the main cause to demote Rishi Viswamithra from his positive process of renunciation. Victory of Indra resulted to the failure for Rishi Viswamithra, who lost his gained powers and began to love Menaka.

A parnakashala (Hut) near a cascading waters of stream, and the breezy evening, enhanced a pleasant mood of Menaka and she spoke to the Rishi, “I thought that something detachable and felt I could go away from you” Rishi said “Those who are well trained to be detached in every thing feel the loneliness; ‘Perhaps’ they could even dislike a life with woman; but when circumstances annex they too fall as the victims. My experience! It is altogether an unexpected turn”.

Menaka added, “Your nobility and the great aims I do not know. But it could have been for a notable achievement of my position! It is to be bound by the orders of Dev Indra- I did it.”

Rishi continued, “It is not your own-you are just an arrow-but the bow and the hunter I consider that’s Indra. It is never been the plan of your own”

Menaka open heartedly spoke as “The life with Rishi, that too, just for a stay of few days-your benevolence, your greatness, your periods of youth-above all the true and soft love; I hope I am indebted to the grace of Almighty- I feel I could never spare from you”.

Rishi with great affection spoke, “My nature, my anger, my command, all I consider have gone now, Of course I was a talented-student, I was taught with all the Vedic principle which raised me the with regards of status to be so high; now I come to know something ever known subject of love”

They continued the life of Rishi and Rishi Pathni. (Husband and Wife).

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The title of this Upanishad, kena (“by whom”), is simply the first

word of the text. The Kena Upanishad is also sometimes called the Talavakara Upanishad because it forms the ninth chapter of the Talavakara Brahmana of the Sama Veda.

This UPANISHAD is about knowing Brahman. More exactly, it’s about the paradoxical nature of that knowledge. It stresses the idea that when we consider ourselves to be performers of actions, we are unable to recognize Brahman (God), because Brahman is the real actor.

Among the Upanishads it is one of the most analytical and metaphysical, its purpose being to lead the mind from the gross to the subtle, from effect to cause. By a series of profound questions and answers, it seeks to locate the source of man’s being; and to expand his self–consciousness until it has become identical with God–Consciousness.

The KENA UPANISHAD falls into two halves. The first half, consisting of two khandas or chapters, records a dialogue in verse between a student and teacher.

The second half, in prose, tells a fable in which the gods fail to recognize Brahman because they imagine they are responsible for a victory that was in fact won by him.

The Gods stand for the psychic forces

that control the sense-organs. Indra, or I-consciousness, is their ruler. The demons [who were overcome in battle by Brahman] represent a man’s evil passions. Now and then the senses are able to overcome a passion and get a sudden glimpse of Atman. Then they proudly feel that they can understand Atman’s whole nature. The organ of speech (Agni, or Fire) thinks it can know the whole of Brahman. Prana, the vital force (Vayu, or Wind), thinks it alone controls man’s activity. They soon realize, however, the futility of their power and beat a retreat. Then the ego, or the individual soul (Indra), chastened and humbled, steps forward, and the vision of Atman vanish. There appears before him Grace (Uma, the consort of the Lord), who is the Power of Brahman (Sakti) and also the Wisdom of the Vedas (Brahmavidya). She destroys the wrong notion of the ego and the senses and ultimately reveals the truth of Brahman.

I

The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. They thought, “This victory is ours. This glory is ours.” Brahman here does not mean a personal Deity. There is a Brahma, the first person of the Hindu Trinity; but Brahman is the Absolute, the One without a second, and the essence of all. There are different names and forms

which represent certain personal aspects of Divinity, such as Brahma the Creator, Vishnu the Preserver and Siva the Transformer; but no one of these can fully represent the Whole. Brahman is the vast ocean of being, on which rise numberless ripples and waves of manifestation. From

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the smallest atomic form to a Deva or an angel, all spring from that limitless ocean of Brahman, the inexhaustible Source of life. No manifested form of life can be independent of its source, just as no wave, however mighty; can be independent of the ocean. Nothing moves without that Power. He is the only Doer. But the Devas thought: “This victory is ours, this glory is ours.”

II

The Brahman perceived this and appeared before them. They did not know what mysterious form it was.

III

They said to Fire: “O Jataveda (All–knowing)! Find out what mysterious spirit this is.” He said: “Yes.”

IV

He ran towards it and He (Brahman) said to him: “Who art thou?” “I am Agni, I am Jataveda,” he (the Fire–god) replied.

V

Brahman asked: “What power resides in thee?” Agni replied: “I can burn up all whatsoever exists on earth.”

VI

Brahman placed a straw before him and said: “Burn this.” He (Agni) rushed towards it with all speed, but was not able to burn it. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is.”

VII

Then they said to Vayu (the Air–god): “Vayu! Find out what this mystery is.” He said: “Yes.”

VIII

He ran towards it and He (Brahman) said to him: “Who art thou?” “I am Vayu, I am Matarisva (traveller of Heaven),” he (Vayu) said.

IX

Then the Brahman said: “What power is in thee?” Vayu replied: “I can blow away all whatsoever exists on earth.”

X

Brahman placed a straw before him and said: “Blow this away.” He (Vayu) rushed towards it with all speed, but was not able to blow it away. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is.”

XI

Then they said to Indra: “O Maghavan (Worshipful One)! Find out what this mystery is.” He said: “Yes”; and ran towards it, but it disappeared before him.

XII

Then he saw in that very space a woman beautifully adorned, Uma of golden hue, daughter of Haimavat (Himalaya). He asked: “What is this great mystery?” Here we see how the Absolute assumes concrete form to give knowledge of Himself to the earnest seeker. Brahman, the impenetrable mystery, disappeared and in His place appeared a personal form to represent

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Him. This is a subtle way of showing the difference between the Absolute and the personal aspects of Deity. The Absolute is declared to be unknowable and unthinkable, but He assumes deified personal aspects to make Himself known to His devotees. Thus Uma, daughter of the Himalaya, represents that personal aspect as the offspring of the Infinite Being; while the Himalaya stands as the symbol of the Eternal, Unchangeable One.

Thus the aspirant attains the supreme knowledge. It should be noted that one cannot even have a glimpse of the indwelling Atman unless the evil passions are subdued.

“A person begins with dissatisfaction. Not content with the world he seeks satisfaction of desires by prayers to God; his mind is purified; he longs to know God more than to satisfy his carnal desires. Then God’s Grace begins to manifest. God takes the

form of a Guru and appears to the devotee; teaches him the Truth; purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward; with meditation it is purified yet further, and eventually remains still without the least ripple.

That stillness is the Self. The Guru is both exterior and interior. From the exterior he gives a push to the mind to turn inward; from the interior he pulls the mind towards the Self and helps the mind to achieve quietness. That is Grace.

Hence there is no difference between God, Guru and Self.

--Ramana Maharshi”

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Namology is a beautiful science of naming children using Astrology and Numerology. The names are suggested by Astrology and checked for Numerological compatibility. All the numbers are related to Astrology and hence the planets. The lucky number is based on the date of birth. Where as, the date of birth, month and year, summarized is called as Fadic number.

The nine numbers are related with nine planets. Namology can be applied only for the names in English. Let us study this science with few examples.

As an example, if the date of birth is 22.10.2004, The Lucky Number is 22 = 4The Fadic Number is 22+10+2+0+0+4=38=11=2

Numerology is about the involvement of planets Moon and Ragu.

Read back to the notes. It will tell that No.2 is enemy to No.4 So the Lucky and Fadic is not

Suggesting for a Successful Match. It is a match of challenges and Opposition. What we should do now. We have to find a friendly neutral for both 2 and 4. Read back the notes. Ragu neutral to Jupiter. Jupiter is Friendly to Moon. So, make Jupiter as Compromising Planet and put the name in Jupiter Category. That is 3. Like wise the Calculation will suggest to find a good mediator. And we can put the name accordingly. In this 81 group of Categories, some are friendly by exposing the relation between birth date and the total accumulation month and year. (fadic Number).

It is not necessary that every birth should be coming in the friendly group. The expansion of friendly group is nothing but the relation of lucky and fadic numbers. The other friendly are belonging to neutral or Opposition group. The application of numerology is used to acquire GEMS of recommended supporting group.

Deep study of numerology

is linked with genetic letters A,E,I,O,U. That for keeping one’s name or name of a firm to be formed.Here the suggestion are given to get accompanied with the basic norms of numerology.

When the name of father as initial, it is added along with name taken for calculation. Operating the office,bank account, please follow Fadic number. It is advised for prosperity and progress. Even for buying vehicles and home it should be followed.

One should know the birth star as per the list furnished here.

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Present generation show much interest to know their Star’s name in Greek, so the above details are given.

Guidance for Numerology and NamologyNumerical value for Letters

A I Y Q J = 1 denotes SUNB K R = 2 denotes MOONC G L S = 3 denotes JUPITER ( GURU)D M T = 4 denotes RAGU ( NODE)H E N X = 5 denotes MERCURY (BUDHA)U V W = 6 denotes VENUS ( SUKRA)O Z = 7 denotes KEDU (NODE)P F = 8 denotes SATURN- - - ( No Letters) = 9 denotes MARSNOW A DAYS THE PEOPLE ARE VERY CRAZY TO MODIFY THEIR NAMES AS PER NUMEROLOGY. The aim will be to suit the lucky or fadic numbers that should match the name in order to access the luck and good future according to numerology.

To make change in Name so as to Accommodate as per Lucky or Fadic Number of a person you can use this page. How to modify the name?

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Examples R A M = 2 1 4 = 7It is 7 categories but if we want it to, category 8 (If his lucky No 8 to be fixed)R A A M2 1 1 4 = 8One ‘A’ is added

But no sound wave is changed when we pronounce it.

By the same method We can reduce the Numerical Value ExampleL A T A3 1 4 4 = 9

L A T H A 3 1 4 5 1 = 5

M O H A N 4 7 5 1 5 = 4

M O G A N4 7 3 1 5 = 20 = 2

In this type, Hundreds of ways are there to modify the name as per Lucky or Fadic Necessity.

(You can help your Friend or Client to modify the name to the desired way of Namology as Defined above)

The magic of this number is 9 multiplied by 9 is 81 – if we add 8+1 it is 9 only. So if it is multiplied again by any number of times the total will be 9 only. Example 9X9X9 =243= 2+4+3 = 9. This is the equilant quality of water which will make the other substace to unite and it will pass away. A pot maker will make pot in wet soil and keep it shape in heating furnace, due to heat complete water goes away as vapour and a sound pot comes away. Such is the number 9 which will make the other substance to unite and water will go away. So the value for MARS is 9.

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Planets by Nature (Friendly, Neutral or Opposition)

Sun : Friendly to Moon, Mars Jupiter, Mercury Opposition to Saturn, Kedu, Raaghu

Moon : Friendly to Sun, Mars and Mercury Neutral to Venus Opposition to Saturn, Raaghu, Kethu

Mars : Friendly to Sun, Moon, Mercury, Jupiter Opposition to Raaghu, Kethu, Venus, Saturn

Mercury : Friendly to Venus Moon Saturn Opposition to Moon, Jupiter, Raaghu, Kethu

Jupiter : Friendly to Moon, Mars, Sun Neutral to Raaghu, Kethu Opposition to Mercury, Venus.

Venus : Friendly to Mercury,Saturn, Raaghu, Kethu Neutral to Jupiter Opposition to Mars

Saturn : Friendly to Venus, Mercury, Raaghu, Kethu Neutral to Jupiter Opposition to Moon, Sun, Mars

Raaghu : Friendly with Saturn, Venus. Neutral with Mercury, Jupiter

Kethu : Friendly to Saturn Opposition to Sun, Moon, Mars Neutral to Jupiter, Mercury, Venus(Even Though Kethu is friendly to Raaghu, they have tomaintain opposite occupation. If happen to be in 1 Degree, Kethu does wrong.)

THE CATEGORY AND PERFECT LINKS.

The Birth Could Occur in the following Categories.SunIf Birth Date is : 1,10,19,28 – it is 1 ( This is Lucky Number) The month, year when added its is Fadic Number)

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Example : A : 1-10-1988 = 1+10+1+9+8+8=28 2+8=10=1 It is 1 and 1 Category. B : 1-11-1988=1+1+1+1+9+8+8=29=2+9=11=2 so the Category is 1 and 2.

Like wise there are 91 Categories SUN MOON MARS MERCURY JUPITER VENUS SATURN RAGU KETHU 1&1 2&1 9&1 5&1 3&1 6&1 8&1 4&1 7&1 1&2 2&2 9&2 5&2 3&2 6&2 8&2 4&2 7&2 1&3 2&3 9&3 5&3 3&3 6&3 8&3 4&3 7&3 1&4 2&4 9&4 5&4 3&4 6&4 8&4 4&4 7&4 1&5 2&5 9&5 5&5 3&5 6&5 8&5 4&5 7&5 1&6 2&6 9&6 5&6 3&6 6&6 8&6 4&6 7&6 1&7 2&7 9&7 5&7 3&7 6&7 8&7 4&7 7&7 1&8 2&8 9&8 5&8 3&8 6&8 8&8 4&8 7&8 1&9 2&9 9&9 5&9 3&9 6&9 8&9 4&9 7&9

Like this the Numerology to be adopted it explains the involvement of Moon and Ragu. Read back to the notes. It will tell that No.2 is enemy to No.4 So the Luckey and Fadic is not Suggesting for a Successful Match. It is a match of challenges and Opposition. What we should do now. We have to find a friendly neutral for both 2 and 4. Read back the notes. Ragu neutral to Jupiter. Jupiter is Friendly to Moon. So, make Jupiter as Compromising Planet and put the name in Jupiter Category. That is 3. Like wise the Calculation will suggest to find a good mediator. And we can put the name accordingly. In this 81 group of Categories, some are friendly by exposing the relation between birth date and the total accumulation month and year. (fadic Number).

It is not necessary that every birth should be coming in the friendly group. The expansion of friendly group is nothing but the relation of

lucky and fadic numbers. The other friendly are belonging to neutral or Opposition group. The application of numerology is used to acquire GEMS of recommended supporting group.

Deep study of numerology is linked with genetic letters A,E,I,O,U. That for keeping one’s name or name of a firm to be formed.

Here the suggestion are given to get accompanied with the basic norms of numerology.

When you type it in the space provided automatically numbers, of letters will be boarded and counted to give Numerical Value of any name.

When you want to delete you can use delete Button – and start for other Name.

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To make change in Name so as to Accommodate as per Lucky or Fadic Number of a person you can use this page. How to modify the name?Examples R A M = 2 1 4 = 7It is 7 categories but if we want it to, category 8 (If his lucky No 8 to be fixed)R A A M2 1 1 4 = 8One ‘A’ is added

But no sound wave is changed when we pronounce it. By the same method We can reduce the Numerical Value ExampleL A T A R I C H A R D3 1 4 1 = 9 2 1 3 5 1 2 4 = 18 =9L A T H A 3 1 4 5 1 = 5M O H A N 4 7 5 1 5 = 4M O G A N4 7 3 1 5 = 20 = 2

In this way, Hundreds of ways are there to modify the name as per Lucky or Fadic Necessity.

(You can help your Friend or Client to modify the name to the desired way of Namology as Defined above) The above information will help every body as and when the circumstances are reaching.

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Abdundance and Lack ...

We all know that the universal source is one of abundance ...the air ,the ocean, time, space, the stars, planets,..this universe......everything is abundant......there is no end and beginning..there is perhaps no wall and even there is one ...what is on the other side of the wall ?? Divinity or the source of all love and energy does not know anything about creating anything less..nothing is in short supply......the source continues creating in abundance...what if the universal source of creation says I havecreated enough air and that is all I can create !!! or that I have created enough water and that is it !!! and what if the sun says...enough light

and no more !!! ..there is abundant supply and this is the nature of God. The source is in a state of continious creation.....the day it stops creating, this material world will collapse and life will cease to exist....we can approach the ocean with a tear drop, a bucket or a million gallon container...it will not make any difference to the ocean.......everything in this universe is in abundant supply...the question is whether we are able to attract abundance in our lives or we chose to live in a state of less energy and resources. The learned masters tell us that a state of lack is a state of mind that is unreal and untrue.

We all know what it feels like to want

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something we don’t have. It may be a pair of expensive designer clothes, a million dollar home, a million dollar job, or tons of money; it may be a certain attitude, a car, winning a lottery or anything material. In most parts of our life, we experience a constant flow of money, companions and experiences, in and out of our lives. But we fail to appreciate the

many blessings and many of us linger in a state of wanting and not having , eventhough we have everything and so much more than others. The more the less. We never seem to appreciate what we have and sadly, we prefer to dwell on what we do not have. we seem to live in a state of lack that never seems to subside. We consistently perceive ourselves as not having what we need or not having what we want. This is an emotionally and spiritually draining state to be in. It is also self-perpetuating and self defeating because how we feel about ourselves determines what we are able to create for ourselves.

How we feel, profoundly influences how we perceive our reality. When we feel we are lacking, we look around and see what is not there. On the other hand, if we feel abundant, we can look at the very same situation and see a completely different picture, one full of blessings and advantages. The more we see the blessings, the more abundant we feel, and the more blessings we attract. Similarly, if we see lack, we tend to create and attract that negative energy.

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We often find ourself habitually residing in a feeling of lack, which may be due to a core belief formed in our childhood or even in a past life. It is mainly because our connection with the source is corroded and rusted. In any case, our idea of lack is a misperception that can be corrected with awareness, prayers, effort , guidance and the help of a true master.

Everyday we need to meditate in silence and pece and imagine ourself in a state of unlimited abundance, handling the many material and spiritual demands in our life with total ease, drawing from an endless supply of resources. Let us affirm that it is our birthright to be fully supported in the fulfillment of our needs

and desires and to feel abundant in inner joy , spirit and resources and let us all pray that the omnipotent and omnipresent source of all love and enegry bless us and show us all the path towards him..

May the source bless us all, with a true Guru who is selflessly interested in our progress and welfare. To find a true master is the most fortunate event in many many lives that can ever happen to a soul in its journey towards the source of all bliss, love, knowledge, creation, energy and ultimate perfection........our march towards divinity.

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Don’t let this Easter pass by without enjoying an egg rolling competition. And for more fun, decorate the eggs.

The things you need:1. Paints2. Paint brushes3. Wool4. Coloured paper5. Scissors6. Glue

Step 1: Pierce the egg at one end and drain the egg white and the yolk. You will have a hollow egg shell to decorate.

Step 2: Paint the egg in colourful patterns and gift it to your friends. You could hang the egg from shrubs and trees.

Another way to decorate the eggs is to make different faces on them.The features can be made out of coloured paper and wool can be used to do the hair. Here are some faces that we made.

Try out this craft and enjoy Easter!

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We cannot paint the walls of our house but we can definitely paint the pots in our house.

All you need is:

1. Poster paints. 2. Paint brush. Step 1: Pick up a pot and remove any dust from it using a soft cloth or a brush.

Step 2: If you have earthern pots, give them a coating of colour that you think would match with the colour of your walls.

Step 3: Let this base colour dry. Now you can paint a variety of patterns on top to decorate your pots.

If your pots are cemented and polished, you can directly make patterns on them. It’s quite interesting and at the same time colourful and attractive too.

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Meaning of Adithya hrudayam : The PURUSHA which is in the innermost part of the SOORYA MANDALA.” Please see “ ya yEshontharAdithyE hiranmaya: purushOdrusyathE “ etc..

Before we chant this sthOthra with devotion every day , we must chant* AGASTHYA BHAGAVAAN as RUSHI, ANUSHTUP as CHANDUS and BRAHMA as DEVATHA. and use it for warding off all obstacles to attain BRAHMA VIDHYA AND to succeed in all our

Adithya hrudaya sthOthram

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attempts, “ Shadanga Nyaasa “

is performed by chanting BHOORBHUVASVA: with PRANAVAand using the THREE WORDS of GAYATHRI. “ jayathu jayathu sUryam sapthalOkaika dipam kirana shamitha papam kleshadu:khasya nAsham arunanigama gamyamchAdimAdithyamUrthim sakala bhuvana vandyam bhAskaram tham namAmi “ is the dhyana sloka. This sthothra comes in the 107th chapter of Sri. Vaathmiki ramayanam “YUDDHA KAANDA: as taught by the Sage Agasthya, to Sri RAma before he went to wage war against RAVANA who was tired in war, “ thathO yudhha parishrAndam samare chindaya sthhithamravanam chagratho drushtwa yudhhaya samupasthhitham .

daivathaischa samAgamya drashtumabhyAgathO ranamupAgamyabravIdramamagasthO bhagavAnrishi:” .

. Meaning : * Sage Agasthya who went along with Devaas to see Sree Raama , who was tiredwaging war with Raavana due to war preparedness and was standing with “CHINTHA”(THOUGHYFULNESS) , told Sri Rama thus :- “ rAma rAma mahAbAhO shrunu guhyam sanAthanam

yEna sarvAnareen vathsa samarE vijayishyasi

Adithyahrudayam punyam sarvashathruvinAshanamjayAvaham japEnnithyam akshyyam paramam shivam

sarvamangalamAngalyam sarvapaapapranAshanam

chinthAshOkaprashamanam Ayurvardhanamuththamam“

Meaning : HEY VATSSA ( HEY DEAR) RAma who is lOkAbhirAma, having great and robust shoulders and hands with strength , please listen to my words by which you can win war against all enemies . The secret that

Adithya Hrudaya SthOhram is sacred And which remains from time immemorial and which endows success in all attempts, and sanathana ( continues to be endless ) and which is auspicious and which gives all the best in life and which eradicates all papas ( Sins ) , and which removes all worries and sorrows , and which gives dIrghayus ( Long Life ) and which is most sacred among all the manthras should be chanted nithyam (daily or always ) with devotion. -2-*: I have seen another version of this meaning that Lord Rama was tired of waging war with Ravana and was thoughtfully gazing the war field. If read Chapter 106 of Yuddha KAndha then we will come to know that Ravana was tired. * Some are of the opinion that instead., ANGANYAASA and KARANNYAASA can be performed by chanting PRANAVAM and KarannayAsa by chanting the 6 names of Adithya as given in the 6 th Stanza as OM RASHMIMATHE NAMA:ANGUSHTAABHYAAM NAMA; etc.

“ rashmimantham samudyantham dEvAsura namaskritham

pUjayaswa vivaswantham bhAskaram bhuvanEshwaram “

You perform pooja to this Adithya dEva who rises with rays and who is prostrated or worshipped by dEvAs and asurAs equally and who is the responsible to lighten up and who is the Lord of lOka ( bhuvana ). “ sarwa dEvAthmakO hyEsha thEjaswI rashmibhAvana :

Esha dEvAsuraganAn lOkAn pAthi gabhasthibhi” This Lord Adithya is the same who is the embodiment of all devas (Esha; hi sarva

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dEvAthmaka : ) , and enlightens all ; and who is responsible to provide rays ( rashmibhAvana) It is this Lord Adithya who protects by his rays ( gabasthibhi : ) all dEvAs and asurAs, and all the worlds ( lOkAn ) . “Esha brahmAcha vishnuscha shiva: skanda : prajApathi :

mahEndrO dhanada : kAlO yama: sOmO hyapAmpathi : “

It is only this Lord Adithya , who is the Brahma dEva , the lord of creations, Vishnu dEva (Lord of protection), Lord shiva ( lord of destruction ), Lord Subrahmanya ( skanda ) and Lord Prajaapathi ( the swAmy who is the Lord of all those souls who have been created. ( prajAnAm janya vasthunAm swami ). Again it is this Adithya dEva who is dEvEndra, KubEra ( dhanada ), who is the destructor of the whole of the universe ( kAlA : ) , yama : ( the lord who punishes ) i.e. “yamayathi shikshayathIthi yama ), sOma ( who is the ardha nArIshwara i.e “ mayA prabhayA , umA sarvadA sahitha sOma : “ and who is the Lord of Jala ( Water ) – “apAmpathi” Note : I have also seen sOma being interpreted as Lord Chandra

“ pitharO vasava: sAdhhyA hyaschinou mruthO manu :

vAyurvanhi : prajAprAna ruthukarthA prabhAkara:“

-3-It is this Lord who bestows light to the worlds who are the “pithrUs”, ancestors ;ashtavasUs ; the yOgis who have attained the power to do any thing ( sAdhyAs) , ashwinI dEvAs ; those who have no death ( “ mriyanthE na kadA chidithi marutha:”), Manu ( who has attained knowledge in all subjects – “sarvanjnhan”., vAyu dEva,

Lord of Fire ( Vanhi DevA ) ; and who is the soul (prajA PrAna : ) of all subjects, and who is the creator of SEASONS ( ruthukarthA : ) , and enlightens all ( prabhAkara means the

Lord who brings out knowledge in all ) “ Adithya: savithA sUrya: khaga: pooshA gabasthimAn

suvarnasadrushO bhAnurhirnyarEthA divAkara:“

This adithI dEvI’s son Adithya is the creator; He is the catalyst who makes us to do our “Karma “; He is the person who travels through the sky; He is the God who develops the world with rain ( pUshnAthIthi pUshA ), He is the Lord with rays ( gabhasthhimAn). His complexion is like Gold; He is the Person who gives light (“ bhAnu “) ; He is the creator of the golden coloured universe ( “ hiranyarEthA “ ) ; He is the person who makes DAY ( “divAkara” ).

“ haridashwa: sahasrArchi : sapthasapthirmarIchimAn thimirOnmathhana : shambhusthwashtA mArththAnda amshumAn. “

The word “haridashwa” has many meanings. One meaning is the person who wins all the hearts ( handsome ), another meaning is the person with green horse (haritha = ashwa There are many more meanings. I leave it to the experts in Sanskrit to analyse. sahasrArchi means the God with countless rays although literally sahasra means thousand.

Sapthasapthi : means one who has a horse by name saptha. Another meaning is one who has seven horses. Those who have very good knowledge in Sanskrit can interpret this with many other meanings. marIchimAn means one who has bright rays of light. thimirOnmathana means one who destroys “thimira” or darkness.Shambhu means one who endows happy life (“ kshEma” )thwashtA means one who is the destroyer.maarththAnda means one who brings back those destroyed.amshumAn means one who has many rays.

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“ hiranyagarbha: shishrasthapanO bhAskarO ravi :

agnigarbhE/dither : puthra : shamkha : shishiranAshana “

hiranyagarbha : means one who remains in the middle of the universe; shisira : means one who cools down the mind of those prostrating before Him. Thapana means one who chars those who are enemies of those depending on Him. Literal meaning -4-“thapana” is only one who chars by burning others. bhAskara means one who gives light. Ravi means one who is revered by all “ rUyathE sthUyathe sarvairithi ravi”. Agnigarbha means the one who possesses fire himself during day. “ diva agnirgarbheYasya sa :” . abhithE puthrA: means the son of Abhithee Devi. Shamkha : means the one who becomes calm himself after dusk. “ shAmyathi swayamEva sAyamkAlE ithi shamkha `. shishiranAshana : literally means one who removes mist. Here, it means the one who destroys unintelligence ( “manda budhhi” ). “vyOmanAthhasthamObhEdI rugyaju:sAmapAraga:ghanavrishtirapAmmithrO vindhdhyavIthhi plavamgama “

vyomanAthha means the king of sky; thamObhEdI means one who kills darkness or one who destroys rAhu or one who destroys the thamOguna of his devotees. rugyajussamapAragA means a scholar who is a master of rug vEda, yajur vEda and sAma vEda; ghanavrishti means the one who brings heavy rain; apAmmithra means the one who is friendly with “ ap “ i.e. water; vindhyavIthhi plavamgama means the one who goes with ease through the difficult terrain like the vindhyAs . Note : many interpretations are given by sAnskrit pundits for the words “

vindhya veethhi plavamgama `. “ AthapI mandalI mruthyu : pimgala: sarvathApana

kavirvishwO mahAthEjA raktha: sarvabhavOdbhava“

AthapI means the one which has heat in it. Here we may interpret it as the one who gives sun rays ( VEYYIL). mandalI means the one which is round shaped. Mruthyu means the one who is the destructor of every thing. Another meaning is the one who destructs all enemies. Pimgala : means the one who is golden coloured during rise.Another meaning is the one who makes us to perform our duties. There are many meaning for this word. sarvathApana : means the one who troubles with heat during noon. Another meaning is the one who destructs the whole universe.kavi: means the one who is proficient in all subjects ( sarvanjna ) . vishwa: means the one who directs the universe. This word has much more meanings which only a person with very high knowledge in Sanskrit can explain. mahAthEja : means the one with great personality ( tEjas ) . raktha: means the one who likes all creatures. Again, another meaning is the one who is red in colour during rise and set. sarwabhavOthbhavA : means the one who is the cause for the wellbeing of all. “ nakshathragrahathArAnAmadhipO vishwabhAvana :

tEjasamApi thEjaswI dwAdashAthman namOsthuthE “

“ nakshathragrahathArAnAm means the lunar constellations, planets and other non-lunar constellations; adipa meand the ruler or king; vishwabhawana means the one who protects all the universe; tEjasAm api tEjasvi means the one which is brighter

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-5- than the brightest; dwAdashAthman means the one which is the soul of Lord Indra, Lord dhAthA, Lord bhaga, Lord pUsha, Lord mithra, Lord Varuna, Lord AryamAv,Lord archchis, Lord vivaswAn , Lord Thwashtwa, Lord savithA and Lord Vishnu.thE namah: asthu means to thy I salute . “ namah: pUrvAya girayE paschimAyadrayE namah:

jyOthrganAnAm pathayE dinAdhipathayE namaH; “

I pay obeisance to thee ,who has the East mountain as thy rising place and the western mountain as the setting place and swamin of all objects in the horizon and the owner of the day time. “: jayAya jayabhadrAya haryaswAya namoh: namah:

namO namah :sahasrAmshO AdithyAya namO namaH: “

JayAya = who is the the BrahmadwArapAla called “JAYA” or by the help of whom the BhakthAs win their mundane duties; jayabhadrAya means the one who gives victory and propitiousness; haryashwAya means the one who possess green coloured horses; namoh: namah: means I pay my obeisance to HIM. Again I pay my obeisance to HIM who is sahasrAmshO means the one who possess innumerable types of life or the one who possess innumerable rays; Adithya means the son of adithi. “ namah: ugrAya vIrAya sArangAya namoh namoh:

namah: padmaprabOdhAya mArththAnDAya nomoh namah:“

ugrAya means the one who is the deadliest enemy of those who do not worship HIM;vIrAya means the one who induces all creatures to perform their duties ( vividham IrayathIthi ); sAramgAya means the one who

travels very fast through the skies or the one who is one who is dealt thoroughly through “pranavam” ; padmaprabhOdhAya means the one who makes lotus flower to blossom: mArththAndAya means the one who gives life to the dead universe ;namoh namah: means I prostrate again and again. “ brahmEshAnachyuthEshAya sooryAyAdithyavarchasE

bhAswathe sarvabhakshAya raudrAya vapushE namaH: “

BrahmEshAnachyuthEshAya means the one who protects Brahma, Lord Shiva and Lord Vishnu or the God who is the God of Brahma, Vishnu and Shiva; sUryAya means the one who induces all to work; Adithyavarchase means the one who is having the brightness of Adithya; bhAswathE means the one who is bright; sarvab akshAya means, the destructor of all ( universe ); raudrAya vapushE means the one who destroys the sufferings or the one who is ferocious during the destruction of the universe; namah: means I prostrate. -6- “ thamOgnAya himaghnAya shathrughnAyAmithAthmanE

krithaghnaghnAya dEvAya jyOthishAmpathayE namah: “ thamOgnAya means the one who removes darkness; himagnAya means the one who removes HIMA ( Cold, Mist, snow etc) ; shathrughnAya means the one who wards off the enemies of His worshippers; amithAthmanE means the one who has many attributes or facets; krithagnagnAya means the one who destroys those who are thankless; dEvAya means the one who shines HIMSELF; jYothishAmpathayE means the one who is the master of the whole universe ( JyOthis } ;

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namah: means I prostrate before thee. “ thapthachAmIkarAbhAya vanhayE viswakarmanE namahsthamO/bhinighnAya ruchayE lOkasAkshinE “

thapthachAmIkarAbhyAya means the one who is melted golden coloured; vanhayE means the one who in the guise of fire carries the oblation or offerings (havis). ; vishwakarmanE means the one who makes the worlds to perform ; thamO/ bhinighnAya means the one who destroys darkness or the one who removes ajnhAna ; ruchayE means the one who has the shape of brightness or the one who is liked by all; “rOchathE ithi ruchi”. lOkasAkshinE means trhe witness for all the sins and goods which we perform; Namah: means I prostrate. With this Sloka the ashtOththara shatha naamah: (108 Names of Lord Soorya)Which starts from RASHMIMANTHAM and ends with the name LOKASAAKSHINE, ends. “ nAshayathyEsha vai bhUtham thadEva srujathi prabhuh:

pAyathyEsha thapathyEsha varshathyEsha gabhasththibhih“

(Esha: vai bhUtham nAshayathu prabhu) = nAshayathyEsha vai bhUtham means ,It is this dEva who destroys the worlds ; thadEva srujathi prabhu means thath srujathi Eva means it is he who creates them also; pAyathyEsha means EshapAyathi means it is also this dEva who makes every thing to dry up; thapathyEsha ( Esha thapathi: ) means it is this dEva who makes everyone to burn or it is this dEva who makes everyone to suffer; varshathyEsha gabhasthibhi ( Esha gabhasthibhi: varshathi ) means it is this dEva who with his rays make rains to fall. “ Esha supthEshu jAgarththy bhUthEshu parinishtitha:

Esha EvAgnihOthram cha phalam chaivAgnihOthriNAm”

This DEva remains as as invisible and awake in all creatures when they sleep.It is this DEva who is the shape of the five IndriAys which are the FIVE FIRES(panchAgni) and it is this DEva who is the ultimate goal of AgnihOthrIs. -7- “ vEdAscha krathavaschaiva krathUnAm phalamEva cha

yAni krithyAni lOkEshu sarva Esha ravi prabhu“

It is this Soorya Bhagavaan who is the embodiment of all Vedaas, Yaagaas and their results. It is this Almighty Bhagavaan , who is the embodiment of all the deeds of the worlds. “ EnamApathsu krichchrEshU kaanthaarEshu bhayEshu cha

keerththayan prusha: kaschinnAvasIdathi rAghava.”

HEI rAghava means the one born in Raghu Kula i.e Sree Raama, a person who recites with devotion , this Adithya Hrudaya, remains protected from all accidents, difficulties and fears which threatens him. “ pUjayaswainamEkAgrO dEvadEvam jagathpthim

Ethath thrigunitham japthwA tyuddhEshu vijayishyasi.”

Without anything in mind or without thinking of any one ( EkAgrachiththan ), perform pUja to this Adithya bhagavAn who is the dEva of all dEvAs. If you recite this “Sthawa” three times you will win the war. “ asmin kshanE mahaabaahO rAvaNam thwam vadhishyasi

EvamukthwA thadAgasthyO jagAmacha yathhagatham. “

HEI mahAbAhO (person with strong forearms) i.e. Sree Raama, without any wasteof time, immediately you will kill RAvaNa. Thus

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advising , Agsthya BhagavAn went away, like he came. “ Ethacchruthwa mahAthEjA nashtashOkO/bhavaththa thadA

dhArayAmAsa suprIthO rAghava: prayathAthmavAn“

This is an important SLOKA wherein it is cleared that it was Sree Raama who was tired and was full of CHINTHA ( thoughts as to how to wage war with RAVANA and win over him ). Hearing these words of Sage Agasthya, Sree Rama became “nashta shOka “ i.e.SrI rAma overcame his grief. SrIrAma, became happy and started praying by controlling his body and mind (INDRIYAAS). “ Adithyam prEkshya japthwA thu patam harshamavApthavaan

ThrirAchamya shuchirbhoothwA dhanurAdAya vIryavAn”

-8- The brave RAma, after sipping water three times ( Achamana ) , cleaning himself, took the bow and stood before the Sun God and after chanting (Adithya Hrudaya), became very happy. “ rAvaNam prEkshya hrushtAthmA yuddhAya samupA gamathsarvayathnEna mahathA vadhE thasya dhrutho/bhavEth. “

Happy and cheerful, Sree Raama went near Raavanaa to wage war against him with a determinant mind to kill him “ athharaviravadannirIkshya rAmam mudithamanA: paramam prahrusyamaaNa:nisicharapathisamkshayam vidithwA suraganamadhhyagathO

vachasthwarEthi.” At that time The SUrya BhagavAn in the midst of other dEvAs became very pleased and happy and blessed Sree Raama with the power to kill RaavanA and said “start war immediately”

ITHYAARSHE SREEMAD RAAMAAYANE VAALMEEKIYE AADI KAAVYE YUDDHAKAANDDHE SAPTHOTHTHARASHATHATHAMA: SARGHA: SAMAAPTHAM END OF 107th CHAPTER..

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INFORMATION travels fast, but ideas often move slowly. The assimilation of information leads to knowledge, which may help you win a job or even a career.

But knowledge is not to be confused with education. In the name of education, mushrooming institutions offer job-oriented courses.

`Education is not the amount of information that is put into your brain and runs riot there, undigested all your life,’’ said SwamiVivekananda.

``We must have life-building, man-making, character-making, assimilation of ideas. If you have assimilated five ideas and made them your life and character, you have more education than any man who has got by heart a whole library.’’Information spread depends on technology, which is at the mercy of obsolescence.

Therefore, there is a constant need to update one’s knowledge in any sphere of specialisation. But ideas, travelling slowly, take root.

Consider this great idea from Joseph Mazzini’s `The Duties Of Man’. He writes: ``My voice may sound too harsh, and I may too severely insist on proclaiming the necessity of virtue and sacrifice; but I know, and you too — untainted by false doctrines and unspoiled by wealth — will soon know also that the sole origin of every Right is in a Duty fulfilled.’’

In a chapter on education, Mazzini writes: ``Present directors of education imagine that they have fulfilled their duties towards you when they have opened a certain number of schools — wherein your children may receive a certain degree of elementary instruction, consisting principally of reading, writing

and arithmetic.’’

Mazzini points out that this is merely instruction and not education. However, he says that both are necessary.

``Education addresses itself to the moral faculties; instruction to the intellectual. The first develops in man the knowledge of his duties; the second gives him the capacity of achieving them.’’

Information and ideas may not be directly linked. The role of education in the digital age is to make them compatible.

No information overload, but ideas that can take the reins.

Mr.Nirmaldasan

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One day Avvaiyar Paati, a well known South Indian legendary poetess, was thinking proudly, “Oh! I have learnt everything in the world, what else to learn?” She went and sat under a cherry tree.

Lord Murugan (an Indian God, son of God Shiva and Goddess Parvathi, also known as Karthik) did not want Avvai Patti to think that she knew everything because no one in the world knows everything.

So, Lord Murugan took form of a

Shepherd bo and appeared on top of the cherry tree. The little boy greeted Avvai Paati “Hello!” and asked her “Would you like some cherries from the tree?”

Avvai Patti replied back “Thank you for asking. I will have some.”

The boy asked, “Do you want hot cherries or cold cherries?”

“Cold or hot cherries!” wondered Avvai Paati.

Lord Murugan’s lesson for Poetess Avvaiyar A short story by Abhirami Nathan

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With some doubt, she replied, “I want only cold cherries”

The Shepherd boy started shaking the cherry tree branches hard and the cherries started falling down.

Avvai Paati picked some from the ground and started blowing the dirt off. “Oh the cherries must be very hot that you have to blow them before eating!

I thought you got only cold cherries from the tree”, said the Sheppard boy.

“Ah!” said Avvai Paati. It struck her mind that there is nothing really like a hot or cold cherries and realized “What she learnt so far was only handful and a lot more to learn.” Simply put, “There is no end for learning.”

Avvai Paati thanked the Shepherd boy humbly and through her siddhi knew that the boy is none other than Lord Murugan himself.

The moral of the story is “What

you’ve learnt so far in your life is only a handful and the rest of what you have to learn is as big as the world.

So, keep learning and there is no end to learning”

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The mixing up of the mythos of the Vedas with the logos of science must be of great concern not just to the scientific community, but also to the religious people, for it is a distortion of both science and spirituality.

THERE are two kinds of claims that feed the notion that the “Vedas are books of science”. The first kind declared the entire Vedic corpus as converging with modern science, while the second concentrates on defending such esoteric practices as astrology, vastu, Ayurveda,transcendental meditation and so on as scientific within the Vedic paradigm. The first stream seeks to establish likeness, connections and convergences between radically opposed ideas (guna theory and atomic particles, for example). This stream does not relativise science: it simply grabs whatever

theory of physics or biology may be popular with Western scientists at any given time, and claims thatHindu ideas are “like that”, or “mean the same” and “therefore” are perfectly modern and rational. The second stream is far more radical, as it defends this “method” of drawing likenesses and correspondences between unlike entities as perfectly rational and “scientific” within the non-dualistic Vedic worldview. The second stream, in other words, relativises scientific method to dominant religious worldviews: it holds that the Hindu style of thinking by analogies and correspondences “directly revealed to the mind’s eye” is as scientific within the “holistic” worldview of Vedic Hinduism, as the analytical and experimental methodology of modern science is to the “reductionist” worldview of Semitic religions. The relativist defence of eclecticism as a legitimate scientific method not only provides a cover for the first stream, it also provides a generic defence of such emerging “alternative sciences” as “Vedic physics” and “Vedic creationism”, as well as defending such pseudo-sciences as Vedic astrology, palmistry, TM (transcendental meditation) and new-age Ayurveda (Deepak Chopra style). In what follows, I will examine how postmodernist and social constructivist critiques of science have lent support to both streams of Vedas-as-science literature.

But first, I must clarify what I mean by postmodernism.

Postmodernism, Hindu nationalism and ‘Vedic science’

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Postmodernism is a mood, a disposition. The chief characteristic of the postmodernist disposition is that it is opposed to the Enlightenment, which is taken to be the core of modernism. Of course, there is no simple characterisation of the Enlightenment any more than there is of postmodernism. A rough and ready portrayal might go like this: Enlightenment is a general attitude fostered in the 17th and 18th centuries on the heels of the Scientific Revolution; it aims to replace superstition and authority of traditions and established religions with critical reason represented, above all, by the growth of modern science. The Enlightenment project was based upon a hope that improvement in secular scientific knowledge will lead to an improvement of the human condition, not just materially but also ethically and culturally. While the Enlightenment spirit flourished primarily in Europe and North America, intellectual movements in India, China, Japan, Latin America, Egypt and other parts of West Asia were also influenced by it. However, the combined weight of colonialism and cultural nationalism thwarted the Enlightenment spiritin non-Western societies.

Postmodernists are disillusioned with this triumphalist view of science dispelling ignorance and making the world a better place. Their despair leads them to question the possibility of progress toward some universal truth that everyone, everywhere must accept. Against the Enlightenment’s faith in such universal “meta-narratives” advancing to truth, postmodernists prefer local traditions which are not entirely led by rational and instrumental criteria but make room for the sacred, the non-instrumental and even the irrational. Social constructivist theories of science nicely complement postmodernists’ angst against science. There are many schools of social constructivism, including the “strong programme” of the Edinburgh (Scotland) school, and the “actor network” programme associated with a school in Paris, France. The many convoluted and abstruse arguments of these programmes do not concern us here. Basically, these programmes assert that modern science, which we take to be moving closer to objective truth about nature, is actually just one culture-bound way to look at nature: no better or worse than all other sciences of other cultures. Not just the agenda, but the content of all knowledge issocially constructed: the supposed “facts” of modern

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science are “Western” constructions, reflecting dominant interests and cultural biases of Western societies.

Following this logic, Indian critics of science, especially those led by the neo-Gandhians such as Ashis Nandy and Vandana Shiva, have argued for developing local science which is grounded in the civilisational ethos of India. Other well-known public intellectuals, including such stalwarts as Rajni Kothari, Veena Das, Claude Alvares and Shiv Vishwanathan, have thrown their considerable weight behind this civilisational view of knowledge. This perspective also has numerous sympathisers among “patriotic science” and the environmentalist and feminist movements. A defence of local knowledgesagainst rationalisation and secularisation also underlies the fashionable theories of post-colonialism and subaltern studies, which have found a worldwide following through the writings of Partha Chatterjee, Gayatri Spivak, Homi Bhabha, Dipesh Chakrabarty and others. All these intellectuals and movements mentioned here have their roots in movements for social justice, environmental protection and women’s rights - all traditional left-wing causes.

Social constructivist and postmodernist attacks on science have proven to be a blessing for all religious zealots, in all major faiths, as they no longer feel compelled to revise their metaphysics in the light of progress in our understanding of nature in relevant fields. But Hinduism displays a special resonance with the relativistic and holistic thought that finds favour among postmodernists. In the rest of this two-part paper, I will examine the general overlap between Hindu apologetics and postmodernist view of hybridity (part I) and alternative sciences (part II).

THE contemporary Hindu propagandists are inheritors of the 19th century neo-Hindu nationalists who started the tradition of dressing up the spirit-centered metaphysics of orthodox Hinduism in modern scientific clothes. The neo-Hindu intellectuals, in turn, were (consciously or unconsciously) displaying the well-known penchant of generations of Sanskrit pundits for drawing resemblances and correspondences between religious rituals, forces of nature and humandestiny.

Postmodernist theories of knowledge have rehabilitated this “method” of drawing equivalences between different and contradictory worldviews and allowing them to “hybridise” across traditions. The postmodernist consensus is that since truth about the real world as-it-is cannot be known, all knowledge systems are equivalent to each other in being social constructions. Because they are all equally arbitrary, and none any more objective than other, they can be mixed and matched in order to serve the needs of human beings to live well in their own cultural universes. From the postmodern perspective, the VHP justification of the guna theory in terms of atomic physics is not anything to worry about: it is merely an example of “hybridity” between two different culturally constructed ways of seeing, a fusion between East and West, tradition and modernity. Indeed, by postmodernist standards, it is notthis hybridity that we should worry about, but rather we should oppose the “positivist” and “modernist” hubris that demands that non-Western cultures should give up, or alter, elements of their inheritedcosmologies in the light of the growth of knowledge in natural sciences. Let us see how this view of hybridity meshes in with the Hindutva construction of Vedic science.

It is a well-known fact that Hinduism uses its eclectic mantra - “Truth is one, the wise call it by different names” - as an instrument for self-aggrandisement. Abrahamic religions go about converting the Other through persuasion and through the use of physical force. Hinduism, in contrast, absorbs the alien Other by proclaiming its doctrines to be only “different names for the One Truth” contained in Hinduism’s own Perennial Wisdom. The teachings of the outsider, the dissenter or the innovator are simply declared to be merely nominally different, a minor and inferior variation of the Absolute and Universal Truth known to Vedic Hindus from time immemorial. Christianity and Islam at least acknowledge the radical otherness and difference of other faiths, even as they attempt to convert them, even at the cost of great violence and mayhem. Hinduism refuses to grant other faiths their distinctiveness and difference, even as it proclaims its great “tolerance”. Hinduism’s “tolerance” is a mere disguise for its narcissistic obsession with its own greatness.

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Whereas classical Hinduism limited this passive-aggressive form of conquest to matters of religious doctrine, neo-Hindu intellectuals have extended this mode of conquest to secular knowledge of modern science as well. The tradition of claiming modern science as “just another name” for the spiritual truths of the Vedas started with the Bengal Renaissance. The contemporary Hindutva follows in the footstepsof this tradition.

The Vedic science movement began in 1893 when Swami Vivekananda (1863-1902) addressed the World Parliament of Religions in Chicago. Inthat famous address, he sought to present Hinduism not just as a fulfilment of all other religions, but also as a fulfilment of all of science. Vivekananda claimed that only the spiritual monism of Advaita Vedanta could fulfil the ultimate goal of natural science, which he saw as the search for the ultimate source of the energy that creates and sustains the world.

Vivekananda was followed by another Bengali nationalist-turned-spiritualist, Sri Aurobindo (1872-1950). Aurobindo proposed a divine theory of evolution that treats evolution as the adventures of the World-Spirit finding its own fulfilment through progressively higher levels of consciousness, from matter to man

to the yet-to-come harmonious “supermind” of a socialistic collective. Newer theories of Vedic creationism, which propose to replace Darwinian evolution with “devolution” from the original one-ness with Brahman, are now being proposed with utmost seriousness by the Hare Krishnas who, for all their scandals and idiosyncrasies, remain faithful to the spirit of Vaishnava Hinduism.

Vivekananda and Aurobindo lit the spark that has continued to fire the nationalist imagination, right to the present time. The Neo-Hindu literature of the 19th and early 20th centuries, especially the writings of Dayanand Saraswati, S. Radhakrishnan and the many followers of Vivekananda, is replete with celebration of Hinduism as a “scientific” religion. Even secularists like Jawaharlal Nehru remained captive of this idea that the original teachings of Vedic Hinduism were consonant with modern science, but only corrupted later by the gradual deposits of superstition. Countless gurus and swamis began to teach that the Vedas are simply “another name for science” and that all of science only affirms what the Vedas have taught. This scientistic version of Hinduism has found its way to the West through the numerous ashrams and yoga retreats set up, most prominently, by Maharishi Mahesh Yogi and his many clones.

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ALL these numerous celebrations of “Vedas as science” follow a similar intellectual strategy of finding analogies and equivalences. All invoke extremely speculative theories from modern cosmology, quantum mechanics, vitalistic theories of biology and parapsychology, and other fringe sciences. They read back these sciences into Sanskrit texts chosen at will, and their meaning decided by the whim of the interpreter, and claim that the entities and processes mentioned in Sanskrit texts are “like”, “the same thing as”, or “another word for” the ideas expressed in modern cosmology, quantum physics or biology.Thus there is a bit of a Brahman here and a bit of quantum mechanics there, the two treated as interchangeable; there are references to “energy”, a scientific term with a definite mathematical formulation in physics, which gets to mean “consciousness”; references to Newton’s laws of action and reaction are made to stand for the laws of karma and reincarnation; completely discredited “evidence” from parapsychology and “secret life of plants” are upheld as proofs of the presence of different degrees of soul in all matter; “evolution” is taught as the self-manifestation of Brahman and so on. The terms are scientific, but the content is religious. There is no regard for consistency either of scientific concepts, or of religious ideas. Both wholes are broken apart, random connections and correspondences are established and with great smugness, the two modes of knowing are declared to be equivalent, and even inter-changeable. The only driving force, the only idea that gives this whole mish-mash any coherence, is the great anxiety to preserve and protect Hinduism from a rational critique and demystification. Vedic science is motivated by cultural chauvinism, pure and simple.

What does all this have to do with postmodernism,

one may legitimately ask. Neo-Hinduism, after all, has a history dating back at least two centuries, and the analogical logic on which claims of Vedic science are based goes back to times immemorial.

Neo-Hinduism did not start with postmodernism, obviously. And neither does Hindutva share the postmodernist urgency to “overcome” and “go beyond” the modernist fascination with progress and development. Far from it. Neo-Hinduism and Hindutva are reactionary modernist movements, intent on harnessing a mindless and even dangeroustechnological modernisation for the advancement of a traditionalist, deeply anti-secular and illiberal social agenda. Nevertheless, they share a postmodernist philosophy of science that celebrates the kind of

contradictory mish-mash of science, spirituality, mysticism and pure superstition that that passes as “Vedic science”.

For those modernists who share the Enlightenment’s hope for overcoming ignorance and superstition, the value of modern science lies in its objectivity and universality. Modernists see modern science as having developed a critical tradition that insists upon subjecting our hypotheses about nature to the strictest, most demanding empirical tests and rigorously rejecting those hypotheses whose predictions fail to be verified. For the modernist, the success of science in explaining the workings of nature mean that sciences in

other cultures have a rational obligation to revise their standards of what kind of evidence is admissible as science, what kind of logic is reasonable, and how to distinguish justified knowledge from mere beliefs. For the modernists, furthermore, modern science has provided a way to explain the workings of nature without any need to bring in supernatural and untestable causes such as a creator God, or an immanent Spirit.

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For a postmodernist, however, this modernist faith in science is only a sign of Eurocentrism and cultural imperialism. For a postmodernist, other cultures are under no rational obligation to revise their cosmologies, or adopt new procedures for ascertaining facts to bring them in accord with modern science. Far from producing a uniquely objective and universally valid account of nature, the “facts” of modern science are only one among many other ways of constructing other “facts” about nature, which are equally valid for other cultures. Nature-in-itself cannot be known without imposing classifications and meaning on it which are derived from cultural metaphors and models. All ways of seeing nature are at par because all are equally culture-bound. Modern science has no special claims to truth and to our convictions, for it is as much of a cultural construct of the West as other sciences are of their own cultures.

This view of science is derived from a variety of American and European philosophies of science, associated mostly with such well-known philosophers as Thomas Kuhn, Paul Feyerabend, W.O Quine, Ludwig Wittgenstein and Michel Foucault. This view of science has been gaining popularity among Indian scholars of science since the infamous “scientific temper” debates in early 1980s when Ashis Nandy,

Vandana Shiva and their sympathisers came out in defence of local knowledges and traditions, including astrology, goddess worship as cure for small-pox, taboos against menstruation and (later on) even sati. Over the next two decades, it became a general practice in Indian scholarly writing to treat modern science as just one way to adjudicate belief, no different from any other tradition of sorting out truth from mere group belief. Rationalism became a dirty word and Enlightenment became a stand-in for “epistemic violence” of colonialism.

According to those who subscribe to this relativist philosophy, the cross-cultural encounter between modern science and traditional sciences is not a confrontation between more and less objective knowledge, respectively. Rather it is a confrontation between two different cultural ways of seeing the world, neither of which can claim to represent reality-in-itself. Indeed, many radical feminists and post-colonial critics go even further: they see modern science as having lost its way and turned into a power of oppression and exploitation. They want non-Western people not just to resist science but to reform it by confronting it with their holistic traditionalsciences.

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What happens when traditional cultures do need to adopt at least some elements of modern knowledge? In such cases, postmodernists recommend exactly the kind of “hybridity” as we have seen in the case of Vedic sciences in which, for example, sub-atomic particles are interpreted as referring to gunas, or where quantum energy is interpreted to be the “same as” shakti, or where karma is interpreted to be a determinant of biology in a “similar manner” as the genetic code and so on. On the postmodern account, there is nothing irrational or unscientific about this “method” of drawing equivalences and correspondences between entirely unlike entities and ideas, even when there may be serious contradictions between the two. On this account, all science is based upon metaphors and analogies that reinforce dominant cultures and social power, and all “facts” of nature are really interpretations of nature through the lens of dominant culture. It is perfectly rational, on this account, for Hindu nationalists to want to reinterpret the “facts” of modern science by drawing analogieswith the dominant cultural models supplied by Hinduism. Because no system of knowledge can claim to know reality as it really is, because our best confirmed science is ultimately a cultural construct, all cultures are free to pick and choose and mix various “facts”, as long as they do not disrupt their own time-

honoured worldviews.

This view of reinterpretation of “Western” science to fit into the tradition-sanctioned, local knowledges of “the people” has been advocated by theories of “critical traditionalism” propounded by Ashis Nandy and Bhiku Parekh in India and by the numerous admirers of Homi Bhabha’s obscure writings on “hybridity” abroad. In the West, this view has found great favour among feminists, notably Sandra Harding and Donna Haraway, and among anthropologists of science including Bruno Latour, David Hess and their followers.

To conclude, one finds a convergence between the fashionable left’s position with the religious right’s position on the science question. The extreme scepticism of postmodern intellectuals toward modern science has landed them in a position where they cannot, if they are to remain true to their beliefs, criticise Hindutva’s eclectic take-over of modern science for the glory of the Vedic tradition.

Ms. MeeraMeera is the author of Prophets Facing Backward

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ARYABHATT(476 CE) MASTER ASTRONOMER AND MATHEMATICIANBorn in 476 CE in Kusumpur ( Bihar), Aryabhatt’s intellectual brilliance remapped the boundaries of mathematics and astronomy. In 499 CE, at the age of 23, he wrote a text on astronomy and an unparallel treatise on mathematics called “Aryabhatiyam.” He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim that the earth is round, it rotates on its axis, orbits the sun and is suspended in space - 1000 years before Copernicus published his heliocentric theory. He is also acknowledged for calculating p (Pi) to four decimal places: 3.1416 and the sine

table in trigonometry. Centuries later, in 825 CE, the Arab mathematician, Mohammed Ibna Musa credited the value of Pi to the Indians, “This value has been given by the Hindus.” And above all, his most spectacular contribution was the concept of zero without which modern computer technology would have been non-existent. Aryabhatt was a colossus in the field of mathematics.

BHASKARACHARYA II(1114-1183 CE)

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GENIUS IN ALGEBRABorn in the obscure village of Vijjadit (Jalgaon) in Maharastra, Bhaskaracharya’s work in Algebra, Arithmetic and Geometry catapulted him to fame and immortality. His renowned mathematical works called “Lilavati” and “Bijaganita” are considered to be unparalled and a memorial to his profound intelligence. Its translation in several languages of the world bear testimony to its eminence. In his treatise “ Siddhant Shiromani “ he writes on planetary positions, eclipses, cosmography, mathematical techniques and astronomical equipment. In the “ Surya Siddhant “ he makes a note on the force of gravity: “Objects fall on earth due to a force of attraction by the earth. Therefore, the earth, planets, constellations, moon, and sun are held in orbit due to this attraction.” Bhaskaracharya was the first to discover gravity, 500 years before Sir Isaac Newton. He was the champion among mathematicians of ancient and medieval India . His works fired the imagination of Persian and European scholars, who through research on his works earned fame and popularity.

ACHARYA KANAD (600 BCE)FOUNDER OF ATOMIC THEORYAs the founder of “ Vaisheshik Darshan “- one of six principal philosophies of India - Acharya Kanad was a genius in philosophy.

He is believed to have been born in Prabhas Kshetra near Dwarika in Gujarat . He was the pioneer expounder of realism, law of causation and the atomic theory. He has classified all the objects of creation into nine elements, namely: earth, water, light, wind, ether, time, space, mind and soul. He says, “Every object of creation is made of atoms which in turn connect with each other to form molecules.” His statement ushered in the Atomic Theory for the first time ever in the world, nearly 2500 years before John Dalton . Kanad has also described the dimension and motion of atoms and their chemical reactions with each other. The eminent historian, T.N.Colebrook , has said, “Compared to the scientists of Europe , Kanad and other Indian scientists were the global masters of this field.”

NAGARJUNA (100 CE)WIZARD OF CHEMICAL SCIENCEHe was an extraordinary wizard of science born in the nondescript village of Baluka in Madhya Pradesh . His dedicated research for twelve years produced maiden discoveries and inventions in the faculties of chemistry and metallurgy. Textual masterpieces like “ Ras Ratnakar ,” “Rashrudaya” and “Rasendramangal” are his renowned contributions to the science of chemistry. Where the medieval alchemists of England failed, Nagarjuna had discovered

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the alchemy of transmuting base metals into gold. As the author of medical books like “Arogyamanjari” and “Yogasar,” he also made significant contributions to the field of curative medicine. Because of his profound scholarliness and versatile knowledge, he was appointed as Chancellor of the famous University of Nalanda . Nagarjuna’s milestone discoveries impress and astonish the scientists of today.

ACHARYA CHARAK (600 BCE)FATHER OF MEDICINEAcharya Charak has been crowned as the Father of Medicine. His renowned work, the “Charak Samhita “, is considered as an encyclopedia of Ayurveda. His principles, diagoneses, and cures retain their potency and truth even after a couple of millennia. When the science of anatomy was confused with different theories in Europe , Acharya Charak revealed through his innate genius and enquiries the facts on human anatomy,embryology, pharmacology, blood circulation and diseases like diabetes, tuberculosis, heart disease, etc. In the “ Charak Samhita“ he has described the medicinal qualities and functions of 100,000 herbal plants.He has emphasized the influence of diet and activity on mind and body. He has proved the correlation of spirituality and physical health contributed greatly to diagnostic and curative sciences. He has also prescribed and ethical charter for medical practitioners two centuries prior to the Hippocratic oath. Through his genius and intuition, Acharya Charak made landmark contributions to Ayurvedal. He forever remains etched in the annals of history as one of the greatest and noblest of rishi-scientists.

ACHARYA SUSHRUT (600 BCE)FATHER OF PLASTIC SURGERYA genius who has been glowingly recognized in the annals of medical science. Born to sage Vishwamitra, Acharya Sudhrut details the first ever surgery procedures in “ Sushrut Samhita ,” a unique encyclopedia of surgery. He is venerated as the father of plastic surgery and the science of anesthesia. When surgery was in its infancy in Europe , Sushrut was performing Rhinoplasty (restoration of a damaged nose) and other challenging operations. In the “ Sushrut Samhita ,” he prescribes treatment for twelve types of fractures and six types of dislocations.

His details on human embryology are simply amazing. Sushrut used 125 types of surgical instruments including scalpels, lancets, needles, Cathers and rectal speculums; mostly designed from the jaws of animals and birds. He has also described a number of stitching methods; the use of horse’s hair as thread and

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fibers of bark. In the “ Sushrut Samhita ,” and fibers of bark. In the “ Sushrut Samhita ,” he details 300 types of operations. The ancient Indians were the pioneers in amputation, caesarian and cranial surgeries. Acharya Sushrut was a giant in the arena of medical science.

VARAHAMIHIR (499-587 CE)EMINENT ASTROLOGER AND ASTRONOMERArenowned astrologer and astronomer who was honored with a special decoration and status as one of the nine gems in the court of King Vikramaditya in Avanti ( Ujjain ). Varahamihir’s book “panchsiddhant” holds a prominent place in the realm of astronomy. He notes that the moon and planets are lustrous not because of their own light but due to sunlight. In the “ Bruhad Samhita “ and “ Bruhad Jatak ,” he has revealed his discoveries in the domains of geography, constellation, science, botany and animal science. In his treatise on botanical science, Varamihir presents cures for various diseases afflicting plants and trees. The rishi-scientist survives through his unique contributions to the science of astrology and astronomy.

ACHARYA PATANJALI (200 BCE)FATHER OF YOGAThe Science of Yoga is one of several unique contributions of India to the world. It seeks to discover and realize the ultimate Reality through yogic practices. Acharya Patanjali , the founder, hailed from the district of Gonda (Ganara) in Uttar Pradesh . He prescribed the control of prana (life breath) as the means to control the body, mind and soul. This subsequently rewards one with good health and inner happiness. Acharya Patanjali ‘s 84 yogic postures effectively enhance the

efficiency of the respiratory, circulatory, nervous, digestive and endocrine systems and many other organs of the body. Yoga has eight limbs where Acharya Patanjali shows the attainment of the ultimate bliss of God in samadhi through the disciplines of: yam, niyam, asan, pranayam, pratyahar, dhyan and dharna. The Science of Yoga has gained

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popularity because of its scientific approach and benefits. Yoga also holds the honored place as one of six philosophies in the Indian philosophical system. Acharya Patanjali will forever be remembered and revered as a pioneer in the science of self-discipline, happiness and self-realization.

ACHARYA BHARADWAJ (800 BCE)PIONEER OF AVIATION TECHNOLOGYAcharya Bharadwaj had a hermitage in the holy city of Prayag and was an ordent apostle of Ayurveda and mechanical sciences. He authored the “ Yantra Sarvasva “ which includes astonishing and outstanding discoveries in aviation science, space science and flying machines. He has described three categories of flying machines: 1.) One that flies on earth from one place to another. 2.) One that travels from one planet to another. 3.) And One that travels from one universe to another. His designs and descriptions have impressed and amazed aviation engineers of today. His brilliance in aviation technology is further reflected through techniques

described by him:1.) Profound Secret: The technique to make a flying machine invisible through the application of sunlight and wind force.2.) Living Secret: The technique to make an invisible space machine visible through the application of electrical force.3.) Secret of Eavesdropping: The technique to listen to a conversation in another plane.4.) Visual Secrets: The technique to see what’s happening inside another plane.Through his innovative and brilliant discoveries, Acharya Bharadwajhas been recognized as the pioneer of aviation technology.

ACHARYA KAPIL (3000 BCE)FATHER OF COSMOLOGYCelebrated as the founder of Sankhya philosophy, Acharya Kapil is believed to have been born in 3000 BCE to the illustrious sage Kardam and Devhuti. He gifted the world with the Sankhya School of Thought. His pioneering work threw light on the nature and principles of the ultimate Soul (Purusha), primal matter (Prakruti) and creation. His concept of transformation of energy and profound commentaries on atma, non-atma and the subtle elements of the cosmos places him in an elite class of master achievers - incomparable to the discoveries of other cosmologists. On his assertion that Prakruti, with the inspiration of Purusha, is the mother of cosmic creation and all energies, he contributed a new chapter in the science of cosmology. Because of his extrasensory observations andrevelations on the secrets of creation, he is recognized and saluted as the Father of Cosmology.

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The thought of giving is the creation of the art of giving.

The act of giving is the art of living.

You may be a bit skeptical, wondering what exactly you have to give. Unfortunately, in this fastest moving world, the word ‘giving’ is so much intertwined with just financial aspect of human life. Each and every one of us has something to give everyone! Everybody has something of value for another person or community or nation or to the world.

It could be a kind word, a simple smile, some appreciation, the sharing of some special knowledge, even a helping hand or a bit of support during a difficult emotional time.

It could also mean being generous philanthropists with few billions pledged like Bill and Melinda Gates (Microsoft co-founder), Gordon and Betty Moore (Intel co-founder) and Warren Buffett (Berkshire Hathaway CEO).

The act of true giving is something wonderful and amazing. With most things in this world, there is only a

limited amount of what you can give away. Fortunately, generosity and kindness are not bound to these same material limitations.

“You have something to give everyone”

Your act of giving doesn’t necessarily have to be limited to an exchange of presents at Christmas time or Birthdays. You can treat every person you come into contact with as someone who you can give a gift to.

A very special act of giving can be in the form of small, personal acts of kindness. Very often it is not money or belongings that people need, it’s the things that can’t be seen, such as advice reassurance, a kind word, compliments or a smile.

The most of basic law of life is “every single act of love, kindness and generosity will multiply and return to you many times over”. The more you give, the more you get and the more you will feel happy. The true art of giving is to give from the heart without any expectation of its return or results.

What you give out is what comes back in direct proportions to the feelings you have in the act of giving.

It’s very simple. If you want to experience more joy, give joy to others, if you want more love, learn to give love, if you want attention and appreciation, and learn to give appreciation to others. These are some of life’s most

precious gifts and they don’t cost you anything.

When you meet someone, you can silently send them a blessing, wishing them happiness, joy and laughter. This kind of silent giving is very powerful. Do this exercise for the next 21 consecutive days, (with no thought of return) and you will suddenly find people around you opening to you in joy and happiness?

Make a decision that wherever you go, to whoever you meet, to give. As long as you are giving, you will also be receiving. The more you give, the more will flow back to you and be returned many times over. Giving creates a pattern of happiness, joy and love in your life beyond your wildest expectations.

In ancient China, Lao Tsu wrote “Kindness in words creates confidence. Kindness in thinking creates profoundness. Kindness in Giving Creates Love.” Many thousands of years ago a great sage in Babylon said “The reward of charity depends entirely upon the extent of the kindness in it.”

The Art of Giving

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Truly giving something from the heart is an action which will fill your life with joy.

Practice the art of giving in your daily life to the people around you and extend it to communities, organizations and to

countries. Start from wherever you are with whatever you have, but with the biggest and greatest heart of kindness in it. Do not think of lack. If you focus on the lack, lack increases. The joy reduces! This is where the expression to “give whole heartedly” comes from.

The intention behind your giving is the most important thing. The intention should always be to create happiness for both the giver and the receiver. If you experience resentment and a feeling of “I don’t really want to give this to this person, but I feel that I have to” or “I really

should give them something,” this is probably what ultimately will come back to you. Perhaps in this case, you need to consider not giving the gift at all!

A gift is something that is enjoyed twice. First by the giver who enjoys the pleasure of giving something special and then also enjoyed by the person who receives the gift.

How often do you expect back from the person you gave something to a gift of a similar or greater value? Is this true giving or merely an unvoiced expectation of an exchange of similar goods?

Have you ever heard anyone saying “I just give and give and give until I have nothing left”? This behavior is called self denial or self pity. This is an ego based form of giving. It is giving with an expectation of something in return. In reality, this is not giving at all but an un-vocalized form of barter. If, through the act of giving, you feel that you have “lost something or are somehow lessened” then the gift was not truly given from your heart.

It is one of life’s wonderful paradoxes that you limit the power of your giving by having an expectation of getting something in return. When you give without any thought or desire for something back, your returns will be truly limitless.

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Our life is like a river, full of energy, continually flowing. What happens when a river is stopped from moving? It gets very muddy and stagnant. A fast flowing river is full of life and clear water. Where would you rather drink?

The acts of giving and receiving are a continuous process of circulation that

continues the flow of your life’s energies. For one person to receive someone else has to give. It’s a cycle of energy that flows continually onwards.

Pause for as moment as you read this, and take a big, deep breath. Hold it for as long as you possibly can. As you hold it inside, notice how uncomfortable you begin to feel when you are holding on to something that is meant to be released. Now, breathe out, completely and hold your breath with your lungs fully emptied. Feel how uncomfortable you feel when you are resisting taking in something that you need.

True giving, without expectation of anything in return is as effortless as breathing.

Practice the art and act of giving in your family for a happy, joyous life and teach the giving spirit to your children. Nurture the thought of giving in their minds through daily simple activities. Teachers and parents can be the biggest inspirations for the children, to be the best ‘givers’ with love and compassion.

“We make a living by what we get, but we make a life by what we give.” - Winston Churchill Give with abundance mentality and make a life, a life filled and blessed with abundance of health, wealth and happiness.

Suganya Prathap