Friday, February 26, 2010

Eating Fruit.......

It's long but very informative
We all think eating fruits means just buying fruits, cutting it and just popping it into our mouths. It's not as easy as you think. It's important to know how and when to eat.

What is the correct way of eating fruits?

If you eat fruit like that, it will play a major role to detoxify your system, supplying you with a great deal of energy for weight loss and other life activities.
FRUIT IS THE MOST IMPORTANT FOOD. Let's say you eat two slices of bread and then a slice of fruit. The slice of fruit is ready to go straight through the stomach into the intestines, but it is prevented from doing so.

In the meantime the whole meal rots and ferments and turns to acid. The minute the fruit comes into contact with the food in the stomach and digestive juices, the entire mass of food begins to spoil....

So please eat your fruits on an empty stomach or before your meals! You have heard people complaining every time I eat watermelon I burp, when I eat durian my stomach bloats up, when I eat a banana I feel like running to the toilet, etc actually all this will not arise if you eat the fruit on an empty stomach. The fruit mixes with the putrefying other food and produces gas and hence you will bloat!

Graying hair, balding, nervous outburst, and dark circles under the eyesall these will NOT happen if you take fruits on an empty stomach.

There is no such thing as some fruits, like orange and lemon are acidic, because all fruits become alkaline in our body, according to Dr. Herbert Shelton who did research on this matter. If you have mastered the correct way of eating fruits, you have the Secret of beauty, longevity, health, energy, happiness and normal weight.
When you need to drink fruit juice - drink only fresh fruit juice, NOT from the cans. Don't even drink juice that has been heated up. Don't eat cooked fruits because you don't get the nutrients at all. You only get to taste. Cooking destroys all the vitamins.

But eating a whole fruit is better than drinking the juice. If you should drink the juice, drink it mouthful by mouthful slowly, because you must let it mix with your saliva before swallowing it. You can go on a 3-day fruit fast to cleanse your body. Just eat fruits and drink fruit juice throughout the 3 days and you will be surprised when your friends tell you how radiant you look!

KIWI: Tiny but mighty. This is a good source of potassium, magnesium, vitamin E & fiber. Its vitamin C content is twice that of an orange.
APPLE: An apple a day keeps the doctor away? Although an apple has a low vitamin C content, it has antioxidants & flavonoids which enhances the activity of vitamin C thereby helping to lower the risks of colon cancer, heart attack & stroke.

STRAWBERRY: Protective Fruit. Strawberries have the highest total antioxidant power among major fruits & protect the body from cancer-causing, blood vessel-clogging free radicals.

ORANGE : Sweetest medicine. Taking 2-4 oranges a day may help keep colds away, lower cholesterol, prevent & dissolve kidney stones as well as lessens the risk of colon cancer.

WATERMELON: Coolest thirst quencher. Composed of 92% water, it is also packed with a giant dose of glutathione, which helps boost our immune system. They are also a key source of lycopene the cancer fighting oxidant. Other nutrients found in watermelon are vitamin C & Potassium.

GUAVA & PAPAYA: Top awards for vitamin C.. They are the clear winners for their high vitamin C content.. Guava is also rich in fiber, which helps prevent constipation. Papaya is rich in carotene; this is good for your eyes.

Tuesday, February 9, 2010

Maha Shivaraathri 12th Feb/13th March 2010

Legends of Mahashivraatri

There are various interesting legends related to the festival of Maha Shivaraatri.

  • According to one of the most popular legends, Shivaraatri marks the wedding day of Lord Shiva and Parvati.
  • Some believe that it was on the auspicious night of Shivaraatri that Lord Shiva performed the ‘Taandava’, the dance of the primal creation, preservation and destruction.
  • Another popular Shivaraatri legend stated in Linga Puraana states that it was on Shivaraatri that Lord Shiva manifested himself in the form of a Linga. Hence the day is considered to be extremely auspicious by Shiva devotees and they celebrate it as Maha Shivaraatri - the grand night of Shiva.

When is Shivaraatri, 2010?

Chandramaana Shivaraatriis on February 12, Friday (most of India will celebrate Shivaraatri on this day)

Sauramaana Shivaraatri ��" is on the March 13, Saturday ( in Tamil Nadu the Shivaraatri as per the Chidambaram Temple and Kanchi Mutt is on this day)


Auspicious festival of MahaShivaraatri falls on the 13th or the 14th night of the new moon during Krishna Paksha in the Hindu month of Phalgun. The Sanskrit term, Krishna Paksha means the period of waning moon or the dark fortnight and Phalguna (as called Maagha as per some traditions) corresponds to the month of February - March in English Calendar. Shivaraatri Festival is celebrated on a moonless night.

Skandha Puraanam describes four types of Shivaraatris

  • The first one is nitya Shivaraatri (daily Shivaraatri - every night).
  • The second one is the mAsa Shivaraatri which is observed on the Krishna Paksha  Chaturdasi (fourteenth moon day on the moons diminishing phase).
  • The third one is the mAga prathamAdi Shivaraatri which is observed for the thirteen days starting from prathama thithi in the month mAga (mAsi) and on the chaturdasi night the Lord is worshiped throughout the night.
  • The fourth one is observed on the mAsi (mAga) month Krishna paksha chaturdasi. This is the one observed in a widespread manner. It is also called mahA Shivaraatri.

The Dates :

The following dates are given as per Indian Standard Time(IST). If you are living in India (or the same time zone) the date given in the left of this table is applicable. If you are living in any other time zone you might have to calculate for which date the above mentioned two conditions satisfy (chaturdashi & night) for your local time to observe this vratam. For this convenience the time for which the chaturdashi titi is present is given by the side (in IST).

12 Feb 2010 (sAndhiramAna Maha Shivaraatri) chaturdashi starts from Fri  12 Feb 05.41 am till 13 Feb 12.00 am

13 Mar 2010 (souramAna Maha Shivaraatri) chaturdashi starts fromSat  13 Mar 10.13 pm till14 Mar 12.33 pm
* All times are in IST
Due to variation in the calculation of panchangas there may be slight differences. Please check with the local temple about the exact dates.

Meditate during Shivaraatri

The worship of Lord Shiva in the form of Shiva lingam is done in the four Jaamas of the night (four equal time intervals of the night).Bathing and staying clean one meditates on the Infinitely Auspicious, decorated with thousands of splendid garlands, Who is in the form of the holy symbol of shiva(mahA lingam) during.
 (Note that the linga worship is explicitly mentioned for this vratam as this is the time the God for the benefit of pashus appeared in a formless-form that is a symbol (lingam) from Its true nature of formlessness.)

Popular Beliefs and Customs of Shivaraatri

Beliefs : Various traditions and customs related to Shivaraatri Festival are dutifully followed by the worshippers of Lord Shiva. Devotees observe strict fast in honour of Shiva, though many go on a diet of fruits and milk some do not consume even a drop of water. Devotees strongly believe that sincere worship of Lord Shiva on the auspicious day of Shivaraatri, absolves a person of sins and liberates him from the cycle of birth and death. Shivaraatri is considered especially auspicious for women. While married women pray for the well being of their husbands unmarried women pray for a husband like Lord Shiva, who is regarded as the ideal husband.

Devotees strongly believe that ritual worship of Lord Shiva on the auspicious day of Shivaraatri absolves them of past sins and they are blessed with Moksha.


Customs : To mark the Shivaraatri festival, devotees wake up early and take a ritual bath, preferably in river Ganga. They also offer prayers to the Sun God, Vishnu and Shiva as a part of a purification rite observed on all-important Hindu festivals. After wearing fresh new clothes devotees visit the nearest Shiva temple to give ritual bath to the Shiva Lingum with milk, honey, water etc. Some offer panchagavya - milk, sour milk, cow’s urine, butter and cow dung.

Following the rituals prescribed in the Shiva Puraana, every three hours, Shivalingam is given a special bath with milk, yoghurt, honey, sandalwood paste and rose water. Puja, meditation and chanting of ‘Om Namah Shivaya’ accompany the ritual bath. Following the bath, vermilion paste is applied on the linga. Traditionally, leaves of a forest tree Aegle marmelos (bilwa, maredu, wood apple) are used for Shiva puja. Thereafter, Bilwa leaves, which have to be a stalk with three leaves, is kept on top of the Shivalinga. Ber or jujube fruit is a special offering to the god on this day. Beetle leaves are also offered by some. Some also offer bilwa leaves in the belief that the Goddess Lakshmi resides in them. Others believe it is offered for its cooling effects on the hot-tempered deity. Many devotees also decorate the linga with flowers and garlands and offer incense sticks and fruit.

Night long vigil or jaagran is also observed in Shiva temples where large number of devotees spend the night singing hymns and devotional songs in praise of Lord Shiva. It is only on the following morning that devotee break their fast by partaking prasad offered to the deity.

Significance of the items of offerings during puja

According to the Shiva Puraana, there is a special significance of the six essential puja items used in the Shiva worship.

  • Bathing of Shivalinga with water, milk and honey and wood apple or bel leaves added to it, represents purification of the soul.
  • The vermilion paste applied on the linga after the ritual bath represents virtue.
  • Offering of fruits symbolizes longevity and gratification of desires.
  • Burning of incense sticks yields wealth.
  • The lighting of the lamp symbolizes attainment of knowledge.
  • Offering of betel leaves marks satisfaction with worldly pleasures.

Important Places of worship during Shivaraatri

Andhra Pradesh - Sri Kalahasteshwara Temple at Kalahasti , Bharamarambha Malikarjunaswamy Temple at Srisailam.
Assam - Umananda Temple, situated on the Peacock Island in the middle of Brahamaputra river in Guwahati, the capital of Assam
Himachal Pradesh - The Temple of Bhutnath at Mandi in Himachal Pradesh
Karnataka - Sri Shiddhalingappa's fair, Dharmasthala, Gokarna, Sringeri
Madhya Pradesh - Matangeshwar Temple, in the Bundelkhand Region, Mahakaleshwar Temple in Ujjain
Gujarat - Bhavnath Fair in Junagadh
Orissa - Lokanath Temple, Puri
Uttar Pradesh - Varanasi
Kerala - Thrissur, Vaikom, Ethumanur, Aluva, Kadunthuruthi, Thiruvanchikkulam
Tamil Nadu -Chidambaram, Rameshwaram, Madurai, Thiruvanaika, Thiruvannamalai, Tanjavur, Thirunelveli
West Bengal - Tarakeshwar, 57 km from Kolkata
Mauritius - Holy volcanic lake, Grand Bassin
Nepal - Pashupatinath Temple in Kathmandu


Thursday, January 21, 2010

Shri Vishnu Sahasranaama

SrI viShNu sahasranAma stOtraM

Courtesy :

OM || SuklAMbaradharaM viShNuM SaSivarNaM caturBujam |

prasannavadanaM dhyAyEt sarvaviGnOpaSAMtayE ||

vyAsaM vasiShThanaptAraM SaktEH pautramakalmaSham |

parASarAtmajaM vaMdE SukatAtaM tapOnidhim ||

vyAsAya viShNurUpAya vyAsarUpAya viShNavE |

namO vai brahmanidhayE vAsiShThAya namO namaH ||

avikArAya SuddhAya nityAya paramAtmanE |

sadaikarUparUpAya viShNavE sarvajiShNavE ||

yasya smaraNamAtrENa janmasaMsArabaMdhanAt |

vimucyatE namastasmai viShNavE praBaviShNavE ||

OM namO viShNavE praBaviShNavE ||

SrI vaiSaMpAyana uvAca

SrutvA dharmAnaSEShENa pAvanAni ca sarvaSaH |

yudhiShThiraH SAMtanavaM punarEvAByaByAShata || (1)

SrI yudhiShThira uvAca

kimEkaM daivataM lOkE kiM vApyEkaM parAyaNaM |

stuvaMtaH kaM kamarcaMtaH prApnuyurmAnavAH SuBam || (2)

kO dharmassarvadharmANAM BavataH paramO mataH |

kiM japanmucyatE jaMturjanmasaMsArabaMdhanAt || (3)

SrI BIShma uvAca

jagatpraBuM dEvadEvamanaMtaM puruShOttamam |

stuvannAmasahasrENa puruShassatatOtthitaH || (4)

tamEva cArcayannityaM BaktyA puruShamavyayam |

dhyAyan stuvannamasyaMSca yajamAnastamEva ca || (5)

anAdi nidhanaM viShNuM sarvalOkamahESvaram |

lOkAdhyakShaM stuvannityaM sarvaduHKAtigO BavEt || (6)

brahmaNyaM sarvadharmaj~jaM lOkAnAM kIrtivardhanam |

lOkanAthaM mahadBUtaM sarvaBUtaBavOdhBavam || (7)

ESha mE sarvadharmANAM dharmO&dhikatamO mataH

yadBaktyA puMDarIkAkShaM stavairarcEnnaraH sadA || (8)

paramaM yO mahattEjaH paramaM yO mahattapaH |

paramaM yO mahadbrahmaparamaM yaH parAyaNam || (9)

pavitrANAM pavitraM yO maMgalAnAM ca maMgalam |

daivataM dEvatAnAM ca BUtAnAM yO&vyayaH pitA || (10)

yatassarvANi BUtAni BavaMtyAdiyugAgamE |

yasmiMSca pralayaM yAMti punarEva yugakShayE || (11)

tasya lOkapradhAnasya jagannAthasya BUpatE |

viShNOrnAmasahasraM mE SruNu pApaBayApaham || (12)

yAni nAmAni gauNAni viKyAtAni mahAtmanaH |

RuShiBiH parigItAni tAni vakShyAmi BUtayE || (13)

RuShirnAmnAM sahasrasya vEdavyAsO mahAmuniH |

CaMdO&nuShTup tathA dEvO BagavAn dEvakIsutaH ||(14)

amRutAMSUdBavO bIjaM SaktirdEvakinaMdana: |

trisAmA hRudayaM tasya SAMtyarthE viniyujyatE || (15)

viShNuM jiShNuM mahAviShNuM praBaviShNuM mahESvaram |

anEkarUpadaityAMtaM namAmi puruShOttamam || (16)

asya SrI viShNOrdivyasahasranAmastOtramahAmaMtrasya |

SrI vEdavyAsO BagavAn RuShiH |

anuShTup CaMdaH |

SrImahAviShNuH paramAtmA SrImannArAyaNO dEvatA |

amRutAMSUdBavO BAnuriti bIjam |

dEvakInaMdanaH sraShTEti SaktiH |

udhBavaH, kShOBaNO dEva iti paramO maMtraH |

SaMKaBRunnaMdakI cakrIti kIlakam |

SAr~ggadhanvA gadAdhara ityastram |

rathAMgapANirakShOBya iti nEtram |

trisAmA sAmagaH sAmEti kavacam |

AnaMdaM parabrahmEti yOniH |

RutussudarSana: kAla iti digBaMdhaH |

SrI viSvarUpa iti dhyAnam |

SrImahAviShNuprItyarthE sahasranAma japE viniyOgaH |


kShIrOdanvatpradESE SucimaNivilasatsaikatE mauktikAnAM

mAlAklRuptAsanasthaH sPaTikamaNiniBairmauktikairmaMDitAMga: |


AnaMdI naH punIyAdarinaLinagadASaMKapANirmukuMdaH ||

BUH pAdau yasya nABirviyadasuranilaScaMdrasUryau ca nEtrE

karNAvASAH SirO dyaurmuKamapi dahanO yasya vAstEyamabdhiH

aMtaHsthaM yasya viSvaM suranaraKagagO BOgigaMdharvadaityaiH

citraM raMramyatE taM triBuvanavapuShaM viShNumISaM namAmi ||

OM namO BagavatE vAsudEvAya |

SAMtAkAraM BujagaSayanaM padmanABaM surESaM

viSvAdhAraM gaganasadRuSaM mEGavarNaM SuBAMgam |

lakShmIkAMtaM kamalanayanaM yOgihRuddhyAnagamyaM

vaMdE viShNuM BavaBayaharaM sarvalOkaikanAtham ||

mEGaSyAmaM pItakauSEyavAsaM

SrIvatsAMkaM kaustuBOdBAsitAMgam |

puNyOpEtaM puMDarIkAyatAkShaM

viShNuM vaMdE sarvalOkaikanAtham ||

namassamastaBUtAnAmAdiBUtAya BUBRutE |

anEkarUparUpAya viShNavE praBaviShNavE ||

saSaMKacakraM sakirITakuMDalaM

sapItavastraM sarasIruhEkShaNam |


namAmi viShNuM SirasA caturBujam ||

CAyAyAM pArijAtasya hEmasiMhAsanOpari |

AsInamaMbudaSyAmamAyatAkShamalaMkRutam ||

caMdrAnanaM caturbAhuM SrIvatsAMkitavakShasam |

rukmiNIsatyaBAmAByAM sahitaM kRuShNamASrayE ||

SrI viShNusahasranAma stOtram

Om || viSvaM viShNurvaShaTkArO BUtaBavyaBavatpraBuH |

BUtakRudBUtaBRudBAvO BUtAtmA BUtaBAvanaH || (1)

pUtAtmA paramAtmA ca muktAnAM paramA gatiH |

avyayaH puruShaH sAkShI kShEtraj~jO&kShara Eva ca || (2)

yOgO yOgavidAM nEtA pradhAnapuruShESvaraH |

nArasiMhavapuH SrImAn kESavaH puruShOttamaH || (3)

sarvaH SarvaH SivaH sthANurBUtAdirnidhiravyayaH |

saMBavO BAvanO BartA praBavaH praBurISvaraH || (4)

svayaMBUSSaMBurAdityaH puShkarAkShO mahAsvanaH |

anAdinidhanO dhAtA vidhAtA dhAturuttamaH || (5)

apramEyO hRuShIkESaH padmanABO&marapraBuH |

viSvakarmA manusvtaShTA sthaviShThassthavirO dhruvaH || (6)

agrAhyaH SASvataH kRuShNO lOhitAkShaH pratardanaH |

praBUtastrikakubdhAma pavitraM maMgalaM param || (7)

ISAnaH prANadaH prANO jyEShThaH SrEShThaH prajApatiH |

hiraNyagarBO BUgarBO mAdhavO madhusUdanaH || (8)

ISvarO vikramI dhanvI mEdhAvI vikramaH kramaH |

anuttamO durAdharShaH kRutaj~jaH kRutirAtmavAn || (9)

surESaH SaraNaM Sarma viSvarEtAH prajABavaH |

ahaH saMvatsarO vyAlaH pratyayassarvadarSanaH || (10)

ajaH sarvESvaraH siddhaH siddhiH sarvAdiracyutaH |

vRuShAkapiramEyAtmA sarvayOgavinissRutaH || (11)

vasurvasumanAH satyaH samAtmA saMmitaH samaH |

amOGaH puMDarIkAkShO vRuShakarmA vRuShAkRutiH || (12)

rudrO bahuSirA baBrurviSvayOniH SuciSravAH |

amRutaH SASvataH sthANurvarArOhO mahAtapAH || (13)

sarvagaH sarvavidBAnurviShvaksEnO janArdanaH |

vEdO vEdavidavyaMgO vEdAMgO vEdavit kaviH || (14)

lOkAdhyakShaH surAdhyakShO dharmAdhyakShaH kRutAkRuta: |

caturAtmA caturvyUhaScaturdaMShTraScaturBujaH || (15)

BrAjiShNurBOjanaM BOktA sahiShNurjagadAdijaH |

anaGO vijayO jEtA viSvayOniH punarvasuH || (16)

upEMdrO vAmanaH prAMSuramOGaH SucirUrjitaH |

atIMdraH saMgrahaH sargO dhRutAtmA niyamO yama: || (17)

vEdyO vaidyaH sadAyOgI vIrahA mAdhavO madhuH |

atIMdriyO mahAmAyO mahOtsAhO mahAbalaH ||(18)

mahAbuddhirmahAvIryO mahASaktirmahAdyutiH |

anirdESyavapuH SrImAnamEyAtmA mahAdridhRuk || (19)

mahEShvAsO mahIBartA SrInivAsaH satAM gatiH |

aniruddhaH surAnaMdO gOviMdO gOvidAM patiH || (20)

marIcirdamanO haMsaH suparNO BujagOttamaH |

hiraNyanABaH sutapAH padmanABaH prajApati: || (21)

amRutyuH sarvadRuksiMhaH saMdhAtA saMdhimAn sthiraH |

ajO durmarShaNaH SAstA viSrutAtmA surArihA || (22)

gururgurutamO dhAmaH satyaH satyaparAkramaH |

nimiShO&nimiShaH sragvI vAcaspatirudAradhIH || (23)

agraNIrgrAmaNIH SrImAn nyAyO nEtA samIraNaH |

sahasramUrdhA viSvAtmA sahasrAkShaH sahasrapAt || (24)

AvartanO nivRuttAtmA saMvRutaH saMpramardanaH |

ahaH saMvartakO vahniranilO dharaNIdharaH || (25)

suprasAdaH prasannAtmA viSvadhRugviSvaBugviBuH |

satkartA satkRutaH sAdhurjahnurnArAyaNO naraH || (26)

asaMKyEyO&pramEyAtmA viSiShTaH SiShTakRucCuciH |

siddhArthaH siddhasaMkalpaH siddhidaH siddhisAdhanaH || (27)

vRuShAhI vRuShaBO viShNurvRuShaparvA vRuShOdaraH |

vardhanO vardhamAnaSca viviktaH SrutisAgaraH || (28)

suBujO durdharO vAgmI mahEMdrO vasudO vasuH |

naikarUpO bRuhadrUpaH SipiviShTaH prakASanaH || (29)

OjastEjOdyutidharaH prakASAtmA pratApanaH |

RuddhaH spaShTAkSharO maMtraScaMdrAMSurBAskaradyutiH || (30)

amRutAMSUdBavO BAnuH SaSabiMduH surESvaraH |

auShadhaM jagataH sEtuH satyadharmaparAkramaH || (31)

BUtaBavyaBavannAthaH pavanaH pAvanO&nalaH |

kAmahA kAmakRut kAMtaH kAmaH kAmapradaH praBuH || (32)

yugAdikRudyugAvartO naikamAyO mahASanaH |

adRuSyO vyaktarUpaSca sahasrajidanaMtajit || (33)

iShTO&viSiShTaH SiShTEShTaH SiKaMDI nahuShO vRuShaH |

krOdhahA krOdhakRutkartA viSvabAhurmahIdharaH || (34)

acyutaH prathitaH prANaH prANadO vAsavAnujaH |

apAM nidhiradhiShThAnamapramattaH pratiShThitaH || (35)

skaMdaH skaMdadharO dhuryO varadO vAyuvAhanaH |

vAsudEvO bRuhadBAnurAdidEvaH puraMdaraH || (36)

aSOkastAraNastAraH SUraH SaurirjanESvaraH |

anukUlaH SatAvartaH padmI padmaniBEkShaNaH || (37)

padmanABO&raviMdAkShaH padmagarBaH SarIraBRut |

maharddhirRuddhO vRuddhAtmA mahAkShO garuDadhvajaH || (38)

atulaH SaraBO BImaH samayaj~jO havirhariH |

sarvalakShaNalakShaNyO lakShmIvAn samitiMjayaH || (39)

vikSharO rOhitO mArgO hEturdAmOdarassahaH |

mahIdharO mahABAgO vEgavAnamitASanaH || (40)

udBavaH, kShOBaNO dEvaH SrIgarBaH paramESvaraH |

karaNaM kAraNaM kartA vikartA gahanO guhaH || (41)

vyavasAyO vyavasthAnaH saMsthAnaH sthAnadO dhruvaH |

pararddhiH paramaspaShTastuShTaH puShTaH SuBEkShaNaH || (42)

rAmO virAmO viratO mArgO nEyO nayO&nayaH |

vIraH SaktimatAM SrEShThO dharmO dharmaviduttamaH || (43)

vaikuMThaH puruShaH prANaH prANadaH praNavaH pRuthuH |

hiraNyagarBaH SatruGnO vyAptO vAyuradhOkShajaH || (44)

RutuH sudarSanaH kAlaH paramEShThI parigrahaH |

ugraH saMvatsarO dakShO viSrAmO viSvadakShiNaH || (45)

vistAraH sthAvaraHsthANuH pramANaM bIjamavyayam |

arthO&narthO mahAkOSO mahABOgO mahAdhanaH|| 46

anirviNNaH sthaviShThO&BUrdharmayUpO mahAmaKaH |

nakShatranEmirnakShatrI kShamaH, kShAmaH samIhanaH || (47)

yaj~ja ijyO mahEjyaSca kratuH satraM satAM gatiH |

sarvadarSI vimuktAtmA sarvaj~jO j~jAnamuttamam || (48)

suvrataH sumuKaH sUkShmaH suGOShaH suKadaH suhRut |

manOharO jitakrOdhO vIrabAhurvidAraNaH || (49)

svApanassvavaSO vyApI naikAtmA naikakarmakRut |

vatsarO vatsalO vatsI ratnagarBO dhanESvaraH || (50)

dharmagubdharmakRuddharmI sadasatkSharamakSharam |

avij~jAtA sahasrAMSurvidhAtA kRutalakShaNaH || (51)

gaBastinEmiH sattvasthaH siMhO BUtamahESvaraH |

AdidEvO mahAdEvO dEvESO dEvaBRudguruH || (52)

uttarO gOpatirgOptA j~jAnagamyaH purAtanaH |

SarIraBUtaBRudBOktA kapIMdrO BUridakShiNaH || (53)

sOmapO&mRutapaH sOmaH purujit purusattamaH |

vinayO jayaH satyasaMdhO dASArhassAtvatAM patiH || (54)

jIvO vinayitAsAkShI mukuMdO&mitavikramaH |

aMBOnidhiranaMtAtmA mahOdadhiSayO&ntakaH || (55)

ajO mahArhaH svABAvyO jitAmitraH pramOdanaH |

AnaMdO naMdanO naMdaH satyadharmA trivikramaH || (56)

maharShiH kapilAcAryaH kRutaj~jO mEdinIpatiH |

tripadastridaSAdhyakShO mahASRuMgaH kRutAMtakRut || (57)

mahAvarAhO gOviMdaH suShENaH kanakAMgadI |

guhyO gaBIrO gahanO guptaScakragadAdharaH || (58)

vEdhAssvAMgO&jitaH kRuShNO dRuDhassaMkarShaNO&cyutaH |

varuNO vAruNO vRukShaH puShkarAkShO mahAmanAH || (59)

BagavAn BagahA&&naMdI vanamAlI halAyudhaH |

AdityO jyOtirAdityaH sahiShNurgatisattamaH || (60)

sudhanvA KaMDaparaSurdAruNO draviNapradaH |

divaspRuk sarvadRugvyAsO vAcaspatirayOnijaH || (61)

trisAmA sAmagaH sAma nirvANaM BEShajaM BiShak |

saMnyAsakRucCamaSyAMtO niShThA SAMtiH parAyaNam || (62)

SuBAMgaH SAMtidaH sraShTA kumudaH kuvalESayaH |

gOhitO gOpatirgOptA vRuShaBAkShO vRuShapriyaH || (63)

anivartI nivRuttAtmA saMkShEptA kShEmakRucCivaH |

SrIvatsavakShAH SrIvAsaH SrIpatiH SrImatAM varaH || (64)

SrIdaH SrISaH SrInivAsaH SrInidhiH SrIviBAvanaH |

SrIdharaH SrIkaraH SrEyaH SrImAn lOkatrayASrayaH || (65)

svakShaH svaMgaH SatAnaMdO naMdirjyOtirgaNESvaraH |

vijitAtmA vidhEyAtmA satkIrtiSCinnasaMSayaH || (66)

udIrNaH sarvataScakShuranISaH SASvatasthiraH |

BUSayO BUShaNO BUtirviSOkaSSOkanASanaH || (67)

arciShmAnarcitaH kuMBO viSuddhAtmA viSOdhanaH |

aniruddhO&pratirathaH pradyumnO&mitavikramaH || (68)

kAlanEminihA vIraH SauriH SUrajanESvaraH |

trilOkAtmA trilOkESaH kESavaH kESihA hariH || (69)

kAmadEvaH kAmapAlaH kAmI kAMtaH kRutAgamaH |

anirdESyavapurviShNurvIrO&naMtO dhanaMjayaH || (70)

brahmaNyO brahmakRudbrahmA brahma brahmavivardhanaH |

brahmavidbrAhmaNO brahmI brahmaj~jO brAhmaNapriyaH || (71)

mahAkramO mahAkarmA mahAtEjA mahOragaH |

mahAkraturmahAyajvA mahAyaj~jO mahAhaviH || (72)

stavyaH stavapriyaH stOtraM stutiH stOtA raNapriyaH |

pUrNaH pUrayitA puNyaH puNyakIrtiranAmayaH || (73)

manOjavastIrthakarO vasurEtA vasupradaH |

vasupradO vAsudEvO vasurvasumanA haviH || (74)

sadgatiH satkRutiH sattA sadBUtiH satparAyaNaH |

SUrasEnO yaduSrEShThaH sannivAsaH suyAmunaH || (75)

BUtAvAsO vAsudEvassarvAsunilayO&nalaH |

darpahA darpadO dRuptO durdharO&thAparAjitaH || (76)

viSvamUrtirmahAmUrtirdIptamUrtiramUrtimAn |

anEkamUrtiravyaktaH SatamUrtiH SatAnanaH || (77)

EkO naikaH savaH kaH kiM yattatpadamanuttamam |

lOkabaMdhurlOkanAthO mAdhavO BaktavatsalaH || (78)

suvarNavarNO hEmAMgO varAMgaScaMdanAMgadI |

vIrahA viShamaH SUnyO GRutASIracalaScalaH || (79)

amAnI mAnadO mAnyO lOkasvAmI trilOkadhRut |

sumEdhA mEdhajO dhanyaH satyamEdhA dharAdharaH || (80)

tEjOvRuShO dyutidharaH sarvaSastraBRutAM varaH |

pragrahO nigrahO vyagrO naikaSRuMgO gadAgrajaH || (81)

caturmUrtiScaturbAhuScaturvyUhaScaturgatiH |

caturAtmA caturBAvaScaturvEdavidEkapAt || (82)

samAvartO&nivRuttAtmA durjayO duratikramaH |

durlaBO durgamO durgO durAvAsO durArihA || (83)

SuBAMgO lOkasAraMgaH sutaMtustaMtuvardhanaH |

iMdrakarmA mahAkarmA kRutakarmA kRutAgamaH || (84)

udBavaH suMdaraH suMdO ratnanABassulOcanaH |

arkO vAjasanaH SRuMgI jayaMtaH sarvavijjayI || (85)

suvarNabiMdurakShOByaH sarvavAgISvarESvaraH |

mahAhradO mahAgartO mahABUtO mahAnidhiH || (86)

kumudaH kuMdaraH kuMdaH parjanyaH pAvanO&nilaH

amRutASO&mRutavapussarvaj~jaH sarvatOmuKaH || (87)

sulaBaH suvrataH siddhaH SatrujicCatrutApanaH |

nyagrOdhOduMbarO&SvatthaScANUrAMdhraniShUdanaH || (88)

sahasrArciH saptajihvaH saptaidhAH saptavAhanaH |

amUrtiranaGO&ciMtyO BayakRudBayanASanaH || (89)

aNurbRuhatkRuSaH sthUlO guNaBRunnirguNO mahAn |

adhRutassvadhRutasvAsyaH prAgvaMSO vaMSavardhanaH || (90)

BAraBRut kathitO yOgI yOgISaH sarvakAmadaH |

ASramaH SramaNaH, kShAmaH suparNO vAyuvAhanaH || (91)

dhanurdharO dhanurvEdO daMDO damayitA damaH |

aparAjitassarvasahO niyaMtA niyamO yamaH || (92)

sattvavAn sAttvikaH satyaH satyadharmaparAyaNaH |

aBiprAyaH priyArhO&rhaH priyakRut prItivardhanaH || (93)

vihAyasagatirjyOtiH surucirhutaBugviBuH |

ravirvirOcanaH sUryaH savitA ravilOcanaH || (94)

anaMtO hutaBugBOktA suKadO naikajO&grajaH |

anirviNNaH sadAmarShI lOkAdhiShThAnamadButaH || (95)

sanAtsanAtanatamaH kapilaH kapiravyayaH |

svastidaH svastikRut svasti svastiBuk svastidakShiNaH || (96)

araudraH kuMDalI cakrI vikramyUrjitaSAsanaH |

SabdAtigaH SabdasahaH SiSiraH SarvarIkaraH || (97)

akrUraH pESalO dakShO dakShiNaH, kShamiNAM varaH |

vidvattamO vItaBayaH puNyaSravaNakIrtanaH || (98)

uttAraNO duShkRutihA puNyO duHsvapnanASanaH |

vIrahA rakShaNassaMtO jIvanaH paryavasthitaH || (99)

anaMtarUpO&naMtaSrIrjitamanyurBayApahaH |

caturaSrO gaBIrAtmA vidiSO vyAdiSO diSaH || (100)

anAdirBUrBuvO lakShmIssuvIrO rucirAMgadaH |

jananO janajanmAdirBImO BImaparAkramaH || (101)

AdhAranilayOdhAtA puShpahAsaH prajAgaraH |

UrdhvagassatpathAcAraH prANadaH praNavaH paNaH || (102)

pramANaM prANanilayaH prANaBRut prANajIvanaH |

tattvaM tattvavidEkAtmA janmamRutyujarAtigaH || (103)

BUrBuvaHsvastarustAraH savitA prapitAmahaH |

yaj~jO yaj~japatiryajvA yaj~jAMgO yaj~javAhanaH || (104)

yaj~jaBRudyaj~jakRudyaj~jI yaj~jaBugyaj~jasAdhanaH |

yaj~jAMtakRudyaj~jaguhyamannamannAda Eva ca || (105)

AtmayOniH svayaMjAtO vaiKAnaH sAmagAyanaH |

dEvakInaMdanaH sraShTA kShitISaH pApanASanaH || (106)

SaMKaBRunnaMdakI cakrI SAr~ggadhanvA gadAdharaH |

rathAMgapANirakShOByaH sarvapraharaNAyudhaH || (107)

|| sarvapraharaNAyudha OM namaH iti ||

vanamAlI gadI SAr~ggI SaMKI cakrI ca naMdakI |

SrImAn nArAyaNO viShNurvAsudEvO&BirakShatu ||

vanamAlI gadI SAr~ggI SaMKI cakrI ca naMdakI |

SrImAn nArAyaNO viShNurvAsudEvO&BirakShatu ||

vanamAlI gadI SAr~ggI SaMKI cakrI ca naMdakI |

SrImAn nArAyaNO viShNurvAsudEvO&BirakShatu ||


itIdaM kIrtanIyasya kESavasya mahAtmanaH |

nAmnAM sahasraM divyAnAmaSEShENa prakIrtitam || (1)

ya idaM SRuNuyAnnityaM yaScApi parikIrtayEt |

nASuBaM prApnuyAt kiMcit sO&mutrEha ca mAnavaH || (2)

vEdAMtagO brAhmaNaH syAt kShattriyO vijayI BavEt |

vaiSyO dhanasamRuddhaH syAt SUdrassuKamavApnuyAt || (3)

dharmArthI prApnuyAddharmaM arthArthI cArthamApnuyAt |

kAmAnavApnuyAt kAmI prajArthI cApnuyAt prajAm || (4)

BaktimAn yaH sadOtthAya SucistadgatamAnasaH |

sahasraM vAsudEvasya nAmnAmEtat prakIrtayEt || (5)

yaSaH prApnOti vipulaM yAti prAdhAnyamEva ca |

acalAM SriyamApnOti SrEyaH prApnOtyanuttamam || (6)

na BayaM kvacidApnOti vIryaM tEjaSca viMdati |

BavatyarOgO dyutimAn balarUpaguNAnvitaH || (7)

rOgArtO mucyatE rOgAdbaddhO mucyEta baMdhanAt |

BayAnmucyEta BItastu mucyEtApanna ApadaH || (8)

durgANyatitaratyASu puruShaH puruShOttamam |

stuvannAmasahasrENa nityaM BaktisamanvitaH || (9)

vAsudEvASrayO martyO vAsudEvaparAyaNaH |

sarvapApaviSuddhAtmA yAti brahma sanAtanam || (10)

na vAsudEvaBaktAnAmaSuBaM vidyatE kvacit |

janmamRutyujarAvyAdhiBayaM naivOpajAyatE || (11)

imaM stavamadhIyAnaH SraddhABaktisamanvitaH |

yujyEtAtmAsuKakShAMtiSrIdhRutismRutikIrtiBiH || (12)

na krOdhO na ca mAtsaryaM na lOBO nASuBA matiH |

BavaMti kRutapuNyAnAM BaktAnAM puruShOttamE || (13)

dyaussacaMdrArkanakShatrA KaM diSO BUrmahOdadhiH |

vAsudEvasya vIryENa vidhRutAni mahAtmanaH || (14)

sasurAsuragaMdharvaM sayakShOragarAkShasam |

jagadvaSE vartatEdaM kRuShNasya sacarAcaram || {15}

iMdriyANi manO buddhiH sattvaM tEjO balaM dhRutiH |

vAsudEvAtmakAnyAhuH, kShEtraM kShEtraj~ja Eva ca || (16)

sarvAgamAnAmAcAraH prathamaM parikalypatE |

AcArapraBavO dharmO dharmasya praBuracyutaH || (17)

RuShayaH pitarO dEvA mahABUtAni dhAtavaH |

jaMgamAjaMgamaM cEdaM jagannArAyaNOdBavam || (18)

yOgO j~jAnaM tathA sAMKyaM vidyAH SilpAdikarma ca |

vEdASSAstrANi vij~jAnamEtatsarvaM janArdanAt || (19)

EkO viShNurmahadBUtaM pRuthagBUtAnyanEkaSaH |

trIn^^lOkAnvyApya BUtAtmA BuMktE viSvaBugavyayaH || (20)

imaM stavaM BagavatO viShNOrvyAsEna kIrtitam |

paThEdya icCEtpuruShaH SrEyaH prAptuM suKAni ca || (21)

viSvESvaramajaM dEvaM jagataH praBavApyayam |

BajaMti yE puShkarAkShaM na tE yAMti parABavam || (22)

|| na tE yAMti parABavam OM nama iti ||

arjuna uvAca

padmapatra viSAlAkSha padmanABa surOttama |

BaktAnAmanuraktAnAM trAtA Bava janArdana ||

SrI BagavAnuvAca

yO mAM nAmasahasrENa stOtumicCati pAMDava |

sO&hamEkEna SlOkEna stuta Eva na saMSayaH ||

|| stuta Eva na saMSaya OM nama iti ||

vyAsa uvAca

vAsanAdvAsudEvasya vAsitaM Buvanatrayam |

sarvaBUtanivAsO&si vAsudEva namO&stu tE ||

|| SrIvAsudEva namO&stuta OM nama iti ||


kEnOpAyEna laGunA viShNOrnAmasahasrakam |

paThyatE paMDitairnityaM SrOtumicCAmyahaM praBO ||

ISvara uvAca

SrIrAma rAma rAmEti ramE rAmE manOramE |

sahasranAmatattulyaM rAmanAma varAnanE ||

SrIrAma rAma rAmEti ramE rAmE manOramE |

sahasranAmatattulyaM rAmanAma varAnanE ||

SrIrAma rAma rAmEti ramE rAmE manOramE |

sahasranAmatattulyaM rAmanAma varAnanE ||

|| SrI rAmanAma varAnana OM nama iti ||


namO&stvanaMtAya sahasramUrtayE

sahasrapAdAkShiSirOrubAhavE |

sahasranAmnE puruShAya SASvatE

sahasrakOTiyugadhAriNE namaH ||

|| sahasrakOTiyugadhAriNE nama OM nama iti ||

saMjaya uvAca

yatra yOgESvaraH kRuShNO yatra pArthO dhanurdharaH |

tatra SrIrvijayO BUtirdhruvA nItirmatirmama ||


ananyASciMtayaMtO mAM yE janAH paryupAsatE |

tEShAM nityABiyuktAnAM yOgakShEmaM vahAmyaham ||

paritrANAya sAdhUnAM vinASAya ca duShkRutAm |

dharmasaMsthApanArthAya saMBavAmi yugE yugE ||

ArtA viShaNNAH SithilASca BItAH

GOrEShu ca vyAdhiShu vartamAnAH |

saMkIrtya nArAyaNaSabdamAtraM

vimuktaduHKAH suKinO BavaMti ||

kAyEna vAcA manasEMdriyairvA

buddhyAtmanA vA prakRutEH svaBAvAt |

karOmi yadyat sakalaM parasmai

nArAyaNAyEti samarpayAmi ||

|| OM SAMtiH SAMtiH SAMtiH ||

Mrutyunjaya Mahamantra


ॐ त्रियम्बकं यजामहे, सुगन्धिं पुष्टिवर्धनं
उर्वारुकमिव बन्धनान् मृत्योर्मोक्षिय मामृतात्

OM triyambakam(trembakam) yajāmahe sugandhim pushTivardhanam,
urvārukamiva bandhanān mrrityormokshiya māmrritāt.

Summary of the Maha Mrityunjaya Mantra

We worship Shiva - The Three-Eyed (tryambakam) Lord (yajamahe);
Who is fragrant (sugandhim) and nourishes (pushti) and grows (vardhanam) all beings.
As the ripened cucumber (urvarukamiva) is automatically liberated (bandhanaan) (by the intervention of the "farmer") from its bondage to the creeper when it fully ripens;
May He liberate us (mokshiya) from death (mrityor), for the sake of immortality (maamritaat).

We pray to Lord Shiva whose eyes are the Sun, Moon and Fire
May He protect us from all disease, poverty and fear
And bless us with prosperity, longevity and good health.

The Maha Mrityunjaya Mantra is a prayer to Lord Shiva (part of the hindu trinity, the lord of destruction, penance and meditation) for help in overcoming "death". The seeker is more concerned with avoiding spiritual "death" rather than physical "death". The mantra is a request to Lord Shiva to lead us to the mountain of meditation, which is indeed Lord Shiva's abode. Legend has it that Lord Shiva appeared before his devotee Markandeya (who was destined to die at the age of sixteen) and stopped his aging process a few days before he was supposed to turn sixteen. Thus, death would never be able to claim him! Hence, this mantra is also referred to as the Markandeya mantra in classical hindu studies. The mantra should ideally be repeated 108 times, twice daily, at dawn and at dusk. It is particularly useful for meditation and yoga practice.

Spiritual Significance of the Shiva Mahamantra

Lord Shiva is referred to as tryambakam, the three-eyed one, because his third-eye has been "opened" by the powers of penance and meditation. The third eye is said to be located in the space between the eyebrows, and is "opened" when one experiences spiritual awakening. So, when we pray to Lord Shiva, we are in essence asking for his blessings and assistance in opening our third eye of spiritual knowledge. The natural consequence of this awakening is that we will be led towards spiritual liberation or moksha, and attain freedom from the cycles of death and rebirth. The goal of chanting this mantra is to spiritually "ripen" so that we can free ourselves Lord Shiva can free us from our bondage to all the material things that bind us!

Gaayathri Mantra


ॐ भूर्भुव: स्व: तत्सवितुर्वरेन्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।।


Summary of the Gayatri Mantra

Gayatri Mantra (the mother of the vedas), the foremost mantra in hinduism and hindu beliefs, inspires wisdom. Its meaning is that "May the Almighty God illuminate our intellect to lead us along the righteous path". The mantra is also a prayer to the "giver of light and life" - the sun (savitur).

Oh God! Thou art the Giver of Life,
Remover of pain and sorrow,
The Bestower of happiness,
Oh! Creator of the Universe,
May we receive thy supreme sin-destroying light,
May Thou guide our intellect in the right direction.

Gayatri, the five-faced Goddess, is said to have domain over the five senses or pranas, and protects these five life-forces of those who chant the Gayatri Mantra. In her role as the protector, Gayatri is referred to as Savitri.

Word for Word Meaning of the Gayatri Mantra

Aum = Brahma ;
bhoor = embodiment of vital spiritual energy(pran) ;
bhuwah = destroyer of sufferings ;
swaha = embodiment of happiness ;
tat = that ;
savitur = bright like sun ;
varenyam = best choicest ;
bhargo = destroyer of sins ;
devasya = divine ;
these first nine words describe the glory of God
dheemahi = may imbibe ; pertains to meditation
dhiyo = intellect ;
yo = who ;
naha = our ;
prachodayat = may inspire!
"dhiyo yo na prachodayat" is a prayer to God

Hence the Gayatri is unique in that it embodies the three concepts of stotra (singing the praise and glory of God), dhyaana (meditation) and praarthana (prayer).

The prayer form of the Gayatri be used to pray to Lord Shiva is called Rudra Gayatri. Similarly, one may sing Ganesha Gayatri for Lord Ganesha, Hanuman Gayatri for Lord Hanuman, and Saraswati Gayatri for Goddess Saraswati.
Purushaarthaas or The Four Aims of Human Life

by Jayaram V

Purusha means either God or a human being. Artha means an object or objective. "Purushaarthaas" means objectives of a human being. Purusha does not mean male in the physical sense, but any soul in its differentiated aspect. So the Purushaarthaas are applicable to both men and women equally.
The Purushaarthaas serve as pointers in the life of a human being. They are based on the vision of God which is evident in the creation He manifested and which can be followed by man to be part of that vision and in harmony with His aims. His worlds are established on the principles of dharma. They are filled with the abundance of material and spiritual beings and energies, who seek fulfilment by achieving their desires and liberation. Since man is God in his microcosmic aspect, he too should emulate God and manifest the same reality in his own little world. He should pursue the same aims, experience life in its fullness and be an instrument of God by serving the purpose for which he has been created. The four chief aims or Purushaarthaas are:

1. Dharma (righteousness),
2. Artha (wealth),
3. Kaama (desire) and
4. Moksha (salvation or liberation).

The rationale behind these Purushaarthaas becomes clear when we consider the basic tenets of Hinduism. Man is an aspect of God. He is God's objective reality in creation. He exists in relationship with God like a reflection in the mirror that is somewhat different yet inseparable and somewhat similar. Veiled in him is the true self by the influence and involvement of Prakriti or primordial nature. The purpose of his life upon earth is to follow the law (dharma) of God and achieve salvation (moksha) or freedom from his false self (ahamkara) by leading a balanced life in which both material comforts and human passions have their own place and legitimacy.
Man cannot simply take birth on earth and start working for his salvation right away by means of just dharma alone. If that is so man would never realize why he would have to seek liberation in the first place. As he passes through the rigors of life and experiences the problem of human suffering, he learns to appreciate the value of liberation. He becomes sincere in his quest for salvation. So we have the four goals, instead of just one, whose pursuit provides us with an opportunity to learn important lessons and move forward on the spiritual path. What the Purushaarthaas characterize is not a life of self-negation, but of balance, complexity, richness, opportunities and moderation in a cosmic drama of immense proportions in which man ultimately envisions and experiences his true grandeur and fulfils the very purpose of his creation.
Every individual in Hindu society is expected to achieve these four objectives with detachment, without any expectation and as a sacrificial offering to God in the ritual of human life. They have to be pursued selflessly for a higher and greater cause. Depending upon the attitude and the manner in which we pursue them, they either set us free or entangle us deeper with the allurements of human life.


The first of the goals is dharma, a word which is difficult to translate in English. Since the same word is used in many eastern religions, it means many things to many people and eludes a true definition. It has been variously translated as duty, faith, religion, righteousness, sacred law, justice, ethics, morality and so on. According to one school of Hinduism, dharma is an obligatory duty as prescribed by the Vedas to be performed by an individual in accordance with the rules prescribed for the caste to which he or she belongs. God is an upholder of dharma because he performs His duties even though they are not obligatory and He is without desire or preference.
There is no word in Latin or English that can truly explain the complex meaning of dharma. Its first letter "dha" is also the first letter of dharitri, the earth, which is suggestive of its connection with the earth or earthly life. In a wider sense, dharma is the secret glue, the binding force, which upholds and regulates this entire creation just as the gravitational force controls and holds the entire material universe as one piece. It is the divine constitution that defines our roles and responsibilities, our social and moral order, our purpose and goals and the rewards and punishments that are appropriate for our actions. It is the law of God that is sacred, inviolable and pervasive. It is responsible for order, regularity, harmony, control, predictability and accountability. According to Manusmriti, dharma is four footed in the Krita age and loses one leg in each successive age. Thus in the fourth and last age of Kali, it becomes crippled and rests upon just one leg.
Dharma exists in all planes, in all aspects and at all levels of creation. In the context of human life, dharma consists of all that an individual undertakes in harmony with divine injunctions and his own sense of morality and justice. However to comprehend the true nature of dharma is not an easy task. The world is enveloped in illusion as our human minds are. What we see in the world and learn from it may not be true and reliable. What we consider as right and wrong or dharma and adharma may not stand the test of truth. Hence to practice dharma we are advised to rely upon the scriptures and follow the injunctions contained there in.
The sources of dharma are the Vedas, the Vedangas, the Sutra literature of which the most important are the Dharmashastras, and scriptures such as the Bhagavad Gita. In ancient India Dharmashastras (law books) played an important role in guiding people on the path of dharma. It is however difficult to say how far they are relevant in the present age. One should also remember that dharma should not be viewed as end in itself but the means to a still higher end, liberation.


Artha means wealth. Hinduism recognizes the importance of material wealth for the overall happiness and well being of an individual. A house holder requires wealth, because he has to perform many duties to uphold dharma and take care of the needs of his family and society. A person should not seek wealth for wealth sake but to uphold dharma and help the members of his family and society achieve their goals. Hinduism therefore rightly places material wealth as the second most important objective in human life. While dharma and moksha are meant for oneself, wealth and sex are to be pursued for the sake of others. Lord Vishnu is the best role model for any householder. He leads a luxurious life, served by the goddess of wealth herself, but is very dutiful, helpful, responsive and righteous. So was Lord Krishna while he was in human form. He lived a very luxurious life, but was righteous, detached and balanced.
Hinduism advocates austerity, simplicity and detachment, but does not glorify poverty. Wealth is not an impediment to self-realization, but attachment to wealth is. Desire for wealth is different from greed for wealth. Selfless desire for wealth is preferable to selfish desire for wealth. Money and wealth are a form of divine energy. God is abundance. He is endowed with eight kinds of wealth. But as Sri Aurobindo pointed out we have negative attitude mostly about wealth because hostile and negative forces want us believe so and thereby prevent its use for righteous reasons.
Seeking wealth through human actions is not discouraged in Hinduism. The vedic hymns are mostly invocations addressed to gods and goddesses by men desiring wealth and prosperity. However they also emphasize the need for right intention, right means and moderation in the pursuit of wealth. Aiming for wealth is a virtue, but greed is not. Amassing wealth for the family and for the welfare of oneself is not sinful, but taking what does not belong to one is. Hinduism, Jainism and Buddhism benefited greatly in the past by the individual contribution of rich merchants, their wives and children.
Poverty has become a grotesque reality in present day Hindu society and erroneously considered by many as a virtue. This is a Christian influence. Hindus have become so poverty conscious that if a saint or a sage leads a comfortable life, they scoff at him, saying that he is not a true yogi. They have to remind themselves of the simple fact that none of the Hindu gods and goddesses are really poor. While they always help the poor and the needy, none of them glorify poverty as a virtue. According to Hinduism all experiences are self created and provide an opportunity to learn. So is poverty and so is wealth. Renunciation does not mean to leave aside wealth or denounce the wealthy. It means detachment from wealth. To become indifferent to the comforts and discomforts of life caused by wealth.
Hinduism advocates moderation and balance in the pursuit of material and spiritual goals. Some Hindus think otherwise, ignoring the fact that what is applicable to an ascetic does not apply to a householder. Swami Vivekananda rightly said that religion was not for the empty stomachs. When a person is beset with survival problems, he would hardly find any solace in religion. Soothing words would not comfort a hungry soul as much as a morsel of food.


Kaama in a broader sense means desire and in a narrow sense sexual desire. Both Hinduism and Buddhism consider desire as the root cause of human suffering. According to the Bhagavad Gita, desire leads delusion and bondage to the cycle of births and deaths. The way out of suffering is to become detached from the sense objects through such practices as yoga and meditation and perform desireless actions as a sacrificial offerings to God with a sense of duty, accepting God as the doer and without hankering after the fruit of one's actions. According to Manusmriti man performs sacrifices because of the desire for rewards, with the expectation that his actions will bear fruit. Not a single act of him here on earth appears ever to be done by a man free from desire. So he who performs his prescribed duties out of desire in the right manner will obtain the fulfillment of all the desires and reach the deathless state or even beyhond1. As we can see the right way to fulfill one's desire is by performing one's obligatory duties in the right manner but not by neglecting them so that the way of the dharma also becomes the way of fulfillment of desires.
Hinduism differs from other religions in its interpretation and approach to the subject of sex. Sex can be either a means to liberation and happiness in life or a great hindrance and cause of suffering depending upon how we approach it. In any case ultimately one has to overcome it to achieve salvation. It can be done either by abstaining from it or by indulging in it. The former is the way of the Vedanta and the latter the way of the Tantras. One is the way of suppression and the other the way of expression through detachment and understanding in which sexual energy is sublimated and transformed into a higher form of energy. It is just the way you learn to handle fire. In both cases the difficulties are way too many and so are the risks. Sexual desire is the ultimate of all desires and unless it is overcome one is not free from the taints of maya.
In Hinduism there is permission for sexual activity up to a limit, so long as it is not in conflict with the principles of dharma and used for the purposes of procreation, perpetuation of family and social order, within the boundaries established by tradition, social norms and scriptures. Sexual activity is part of obligatory duty and not to be misused for enjoyment as it would lead to attachment, delusion and one's downfall. Sexual relationship outside marriage is not permitted except in special circumstances as laid down in the Dharmashastras. Marriage is a sacred institution in which both the husband and wife join their energies and destinies to promote each other's liberation by performing their respective obligatory duties, which only married couple can perform. Through the bonds of marriage they also bind their respective karmas.
While the law books draw a clear demarcation between legitimate and illegitimate sex, sex by itself is not considered unclean or sinful. Sexual desire is an important and legitimate aspect of manava dharma (human obligations) and is created by nature to perpetuate life in the material plane. Creation itself is a continuation of the union between Purusha and Prakriti, the male and female aspects of the manifest universe, which is symbolically represented in the form of Sivalinga. Creation ends when this union ends. Sexual desire is also the last stronghold of Prakriti and the final refuge of our attachment with samsara. It is the most difficult spiritual obstacle to be overcome. In most people it perpetuates the delusion of the mind and serves as an important force of Prakriti by which she maintains her stranglehold upon them and keeps them bound to the cycle of births and deaths.
The ambivalent attitude of Hinduism on the subject of sex is rooted in its historical growth during which it assimilated divergent traditions and practices of which some were derived from ancient fertility cults. It becomes evident as we go through the scriptures and find in them various stories related to the libidinous activities of various gods and goddesses. While on the one hand we have an established school of opinion that considers celibacy as a great virtue and a necessary condition for liberation, on the other we have stories from the Hindu Puranas which depict the sexual exploits of gods and goddesses and the odd situations that develop out of them.
Some of the stories give us an impression that the gods are oversexed beings who cannot control themselves from temptation in the company of beautiful women. Besides sensuous gods, there are celestial nymphs of indescribable beauty who add passion and drama to Hindu mythology through their activities. At times they descend to earth to disturb and distract the minds of ascetic people who are absorbed in deep meditation. Even Siva, Vishnu and Krishna are not above reproach. Many divinities and legendary heroes, including Bharata the founder of the Indian race are born out of illegitimate sexual conduct. Scholars however tend to consider these stories of sexual union to be symbolic in nature and not to be taken literally.
Whatever may be the truth, sex constituted an important aspect of Hindu society from ancient times. The Dharmashastras prescribed a definite code of conduct to safeguard the social and moral order. Married women were not allowed to meet men in private when they were not accompanied by their husbands or, in their absence, any other male member of their families. Women whose husbands died were allowed to beget children through their brother-in-laws (Gautama 18.4). A marriageable maiden who was not given in marriage had the freedom to choose her sexual partners after giving up the ornaments she received from her family and parents (Gautama 18.20). To avoid misuse of this provision, the scriptures recommended that girls should be married before they reached puberty. Adultery was a punishable offence while killing an unchaste woman or a prostitute was not (Gautama 22.26&27). Mental attitude, the state of mind and the dominant quality of Prakriti at the time of sexual union were considered important because they impacted the children who were born out of such unions. Polygamy was an accepted social norm. It bred intrigue and jealousy among women who shared a common husband. Women were sold and brought in the market place. While sex with unmarried maidens was a lesser taboo, adultery was a punishable offence. More so if it happened between a lower caste male and higher caste female.
According to Hinduism, sex in an important aspect of human life, but lust is not. Lust is one of the chief enemies of man. It is a demonic quality, just as greed and pride are, and one of the biggest hurdles on the spiritual path. All lustful activity would result in sin with unhappy consequences for all those involved in it directly or indirectly. Even gods are not spared from the consequences of lustful sex. However, prostitutes and pleasure girls added color and zest to ancient Hindu society. Some of them were highly skilled in the art and science of sex. They were patronized and frequented by men of repute. They employed various tricks to attract men and keep them under their charm. Prostitution is still a rampant problem in India and one of the chief concerns of women activists and welfare organizations.l
One of the notable developments within Hinduism during the post Mauryan period was the rise of tantrism which upheld sexual activity and considered it to be an expression of the divine. The Tantrics indulged in various kinds of esoteric sexual rites to experience the blissful nature of God. They believed in the possibility of sublimating sexual energy through austerities and penances to transcend one's lower nature and achieve higher states of consciousness. They practiced various breathing and yoga techniques to prolong their sexual prowess so that they could experiences higher states of blissful consciousness during sexual union practiced with detachment. These sects continue to remain on the fringes of society attracting ridicule and criticism and largely unknown and misunderstood by the general public. For the vast majority of Hindus, sex is a taboo unless it is in tune with the social, moral and religious laws.


The pursuit of dharma regulates the life of a human being and keeps him on the righteous path. The pursuit of artha and kaama enrich his experience and impart to him valuable lesson. The pursuit of moksha or salvation liberates him and lead him to the world Brahman. The pursuit of dharma usually begins in the early age when one is initiated into religious studies. The pursuit of artha and kaama begins in most cases after one becomes a householder. The pursuit of moksha however is the most important of all aims and can begin at any time. The other aims are preparatory for this final aim. However, in most cases, though not correctly, moksha becomes an important pursuit in the old age during vanaprastha or the age of retirement. Moksha is both a purushartha and a paramartha (transcendental aim), which is important not only for men but alsi for the divine beings.
Moksha actually means absence of moha or delusion. Delusion is caused by the inter play of the triple gunas, the activity of the senses, attachment with and desire for sense objects. A person achieves liberation when he increases the quality of sattva, suppressing rajas and tamas and overcomes his desire for sense objects by detachment, self control, surrender to god and offering of one's actions to God. There are many paths to salvation and all of them lead to God. The main paths are the path of knowledge, of action, of devotion and of renunciation. Each path has its own advantages and disadvantages. whatever may be the path, the help and guidance of a guru is indispensable to one's spiritual journey. A guru is God in human form whose his chief purpose is to remove the darkness hidden in the hearts and minds of his disciples and help them find their true selves.
The purpose of purushaarthaas is to ensure that people would not neglect their obligatory duties in their deluded state by becoming obsessed with particular desires that may lead to moral and social decadence and destruction of family values. The four Purushaarthaas are responsible for balance in human life. They make life a rewarding and enriching experience. They cater to the spiritual and material aspirations of human beings and lead them in the right direction on the path of liberation. The exemplify the very functioning of God who, without any particular aim or desire, detached, seeks to establish these four aims in the entire manifest creation through his trinity of Brahma, Vishnu and Mahesha and Himself as the highest and supreme aim of all. Thus by worshipping Brahma we can gain the knowledge of dharma and perform our obligatory duties with precision and perfection. By worshipping Vishnu we can gain material and spiritual wealth and work for the welfare of our families and society. By worshipping Siva we can seek the fulfillment of our desires and overcome our delusion and finally by pursuing Brahman, or any of these gods as Brahman, we can achieve liberation by becoming Brahman Himself.
35 Indian Home Remedies for everything Imaginable and are
used for Hundreds of Years…

1) Home Remedy for Asthma
2) Home Remedy for Body Odor
3) Home Remedy for Backache
4)Home Remedy for Cough
5) Home Remedy for Common Cold
6) Home Remedy for Common Fever
7) Home Remedy for Defective Vision
8) Home Remedy for Diabetes
9) Home Remedy for Dry Chapped Lips
10) Home Remedy for Diarrhea
11) Home Remedy for Ear Ache
12) Home Remedy for Genital Warts
13) Home Remedy for Gingivitis
14) Home Remedy for Hair Loss
15) Home Remedy for Hangover
16) Home Remedy for Headache
17) Home Remedy for Heartburn
18) Home Remedy for Herpes
19) Home Remedy for High Blood Cholesterol
20) Home Remedy for High Blood Pressure
21) Home Remedy for Menopausal Disorder
22) Home Remedy for Obesity
23) Home Remedy for Piles
24) Home Remedy for Prostate Disorders
25) Home Remedy for Ringworm
26) Home Remedy for Sexual Impotence
27) Home Remedy for Sinusitis
28) Home Remedy for Sore Throat
29) Home Remedy for Stomach Ache
30) Home Remedy for Tonsillitis
31) Home Remedy for Toothache
32) Home Remedy for Wrinkles
33) Home Remedy for Urinary Tract Infection
34) Home Remedy for Warts
35) Home Remedy for Vomiting

Courtesy :

READ ON.......

1) Home Remedy for Asthma:

Take 1 tsp honey and ½ tsp cinnamon powder and mix them
well before consuming.
For people who are in their early stages of asthma, a
perfect home remedy is to boil 8-10 cloves of garlic in ½
cup of milk and consume it during night time.
Take very hot water and add a tsp of honey in it. Consume
it just before sleeping and take small sips

2) Home Remedy for Body Odor:

Use antibacterial soap or deodorant soap while bathing.
To combat the unpleasant armpit odor apply cider vinegar.
It serves as the best body odor home remedy treatment.
In the bathing water, add a few cups of tomato juice and
soak yourself in water for about 15 minutes.

3) Home Remedy for Backache:

Limejuice serves as an excellent home remedy for backache.
Squeeze the juice of 1 lemon and add common salt in it.
Drink it two times in a day. It will act as a great back
pain reliever.
As a part of back pain home remedy treatment, raw potato in
the form of poultice is to be applied on the pain affected
Usually Vitamin C that is mainly found in citrus fruits is
considered valuable for getting rid of backaches. Consume
about 2000 mg of this vitamin everyday.
Applying garlic oil on the back gives immense relief from
back pain. Take about 10 small garlic pieces and fry them in
oil on a low flame. You can either use sesame oil, coconut
oil or mustard oil. Fry till the garlic cloves turn light
brown. Let the oil prepared from garlic cool completely.
Thereafter apply it on the back and keep it for about three
hours. In a couple of days, you'll feel its magical

4)Home Remedy for Cough:

Grapes help a great deal in treating cold in a few days.
Consume 1 cup grape juice and also add 1-teaspoon honey to
Almonds are excellent for dry coughs. Soak about seven
almonds in water and keep them overnight. Next morning peel
off the brown skin. Now grind them to form a powder and add
twenty grams each of butter and sugar and form a paste.
Consume it twice a day, once in the morning and the second
time in the evening.

5) Home Remedy for Common Cold:

Lemon can be used effectively to treat common cold, as it
increases the body resistance. Take one glass of warm water
and pour some lime juice and a tsp of honey in it and
consume it once or twice on a daily basis.
Take 1 tbsp of Pepper (Kali Mirch) powder and boil it in a
cup of milk. Also add on a pinch of turmeric to it. Put some
sugar for taste. Drink it once in a day for about three
Take 3-4 tsp Onion juice and 3-4 tsp Honey and mix well
before consuming.

6) Home Remedy for Common Fever:

The juice of grapefruit is valuable in all fevers. Helpful
in quenching thirst, it also removes the burning sensation
produced by the fever. Half a glass of grapefruit juice
should be taken with half a glass of water.
Another ideal food in all types of fever is orange. It
provides energy, increases urinary output, and promotes body
resistance against infections. It is especially effective
when the digestive power of the body is seriously hampered.

7) Home Remedy for Defective Vision:

Consume foods rich in vitamin A (like raw spinach, turnip
tops, milk cream, cheese, butter, tomatoes, lettuce,
carrots, cabbage, Soya beans, green peas, fresh milk), as
vitamin A helps in improving eyesight.

8) Home Remedy for Diabetes:

Take 15 fresh mango leaves and boil them in 1 glass of
water. Keep them overnight. Filter and drink the next
As a part of diabetes home remedy treatment, grapefruit is
considered most beneficial. Eat three grapefruits three
times in a day.
Indian gooseberry, a rich source of vitamin C serves as the
best home remedy for diabetes. Take 1 tbsp of gooseberry
juice and mix it with a cup of bitter gourd juice. Consume
the mixture daily for about 2 months.

9) Home Remedy for Dry Chapped Lips :

Drink plenty of water everyday.
Cut fine slices of cucumber and rub on lips.
Take a saline bath.
Apply neem leaves extract on your lips.

10) Home Remedy for Diarrhea:

Take a ripe banana and mash it properly. Add 1 tsp of
tamarind (Chinch) pulp and a pinch of salt to it. Consume
this mixture two times in a day.
A simple effective home remedy for diarrhea is to drink a
cup of strong tea or coffee.
A popular diarrhea home remedy treatment is to consume a
paste made of 15-20 fresh curry leaves mixed with 1 tsp
Take a ripe banana, add 1/4 tsp nutmeg powder to it and eat
it on a daily basis.
Take a tsp of date paste and mix with 1 tsp honey. This
mixture is to be consumed 4-5 times a day.

11) Home Remedy for Ear Ache:

Boil 3-4 cloves of Garlic in some water. Mash them and add
a pinch of salt. Wrap this poultice in a flannel or woolen
cloth and place on the aching ear.
Pour some garlic juice in the paining ear. Its antibiotic
qualities help to relieve the pain.
Take Vitamin C to boost your immune system. It is a natural
antibiotic and antihistamine that helps to reduce
inflammation and fever. Include zinc in your diet because it
reduces ear infection. Certain foods, more commonly dairy
products like milk, butter, cheese etc tend to aggravate ear
infections, so it is better to avoid them during an ear

12) Home Remedy for Genital Warts:

Extract juice from onion slices and add salt to it. Apply
this juice on the wart-affected area and see the magical
Another great idea is to apply the milky juice of figs on
the warts 2-3 times in a day, till the warts disappear.
Put few drops of apple cider vinegar on the warts using
cotton ball.
Consume foods rich in folic acid and beta-carotene. Eat
plenty of green leafy veggies

13) Home Remedy for Gingivitis :

Take some clove oil and rub it on your gums. Or else, keep
a clove in your mouth and chew slowly.
Brush your teeth with toothpaste that contains sage oil,
peppermint oil etc.
In 1 glass of lukewarm water, add a pinch of salt and
prepare a homemade saline solution. Using this solution,
gargle two times in a day. It will help a great deal in
reducing the swelling in your mouth.
To heal the gum swelling, use an anti bacterial mouth wash.
Patients suffering from Gingivitis should consume foods
containing low saturated fats.

14) Home Remedy for Hair Loss:

One of the best home remedies for treating hair loss is to
massage your scalp with fingers gently. It will also aid in
increasing blood circulation and lend glow to your hair.
Amla oil serves as an excellent tonic for hair
conditioning. Apply this oil on the scalp and see the
wonderful results.
For nourishing your hair, apply coconut milk all over your
scalp and massage it into the hair roots.

15) Home Remedy for Hangover :

Drink plenty of water before going to bed as well as when
you wake up in the morning.
Eating some foodstuff while and after you are drinking will
slow down the rate at which alcohol enters the blood,
thereby reducing the hangover.
Consume vitamin C tablets, as they lead to the breakdown of
alcohol content in the body.

16) Home Remedy for Headache:

Eat an apple with a little salt on an empty stomach
everyday and see its wonderful effects.
When headache is caused by cold winds, cinnamon (Dalcheeni)
works best in curing headache. Make a paste of cinnamon by
mixing in water and apply it all over your forehead

17) Home Remedy for Heartburn:

Ginger serves as an effective home remedy for heartburn.
Grind fresh ginger and prepare ginger tea. You can even add
ginger to foods.
Increase your fiber intake, as it aids in the absorption of
excess acid and gas. It helps in flushing out the toxins
from your body.
Drink plenty of water at least 8 glasses every day.
Green tea is also effective in treating heartburn.
Prepare herbal tea containing equal small amounts of
peppermint, chamomile, ginger, licorice root and catnip.
Preferably, it should be taken after dinner

18) Home Remedy for Herpes:

Take a few ice cubes and rub them on the cold sore affected
area for a few minutes.
Take a warm tea bag and apply it on the fever blisters for
about half an hour.
Lemon balm extract is considered valuable in healing Herpes
Consume foods rich in vitamins. Zinc and iron are also
vital. Eat plenty of fruits and green veggies

19) Home Remedy for High Blood Cholesterol :

In 1 glass of water, add 2 tbsps of coriander seeds and
bring to a boil. Let the decoction cool for some time and
then strain. Drink this mixture two times in a day.
Sunflower seeds are extremely beneficial, as they contain
linoleic acid that helps in reducing the cholesterol
deposits on the walls of arteries. You just need to modify
your cooking style a bit and substitute sunflower seeds for
solid fats such as butter and cream.
Incorporate loads of fiber in your meals, as fiber helps a
great deal in lowering the cholesterol pressure in blood.

20) Home Remedy for High Blood Pressure:

A real effective home remedy for high blood pressure is to
take 1 tsp honey, 1 tsp ginger juice and 1 tsp cumin-(ZERA)
powder and mix them well. Have this mixture at least two
times in a day.
As a part of high bp home remedy treatment, it's good
to try out the idea of consuming coriander (Dhaniya)or
fenugreek (Methe)leaves mixed in 1 cup of water.
Take about 25-30 curry leaves and make a juice, using 1-cup
water.. You can even add on limejuice to it for making it
tastier. Strain and drink it in the morning.

21) Home Remedy for Menopausal Disorder:

When a woman experiences menopause, she should take a daily
supplement consisting of 500 mg magnesium and 2 gm of
Carrot seeds are of great value in case of menopause. In 1
glass of cow's milk, put a tsp of carrot seeds and boil
for about 10 minutes or so. Consume it everyday as a
Liquorice serves as an effective remedy for menopause, as
it contains the natural female hormone, estrogen. Thus, it
helps in making up for the lost hormones.

22) Home Remedy for Obesity:

On an empty stomach in the morning, drink 1 glass of warm
water mixed with juice of half a lime and 1 tsp honey. OR
In 1 cup of water, add 3 tsp of limejuice, ½ tsp pepper
powder and some honey. Drink this everyday for about 3-4
As a substitute of breakfast, consume 2 ripe tomatoes in
the morning. This remedy will aid in reducing your weight at
a faster rate.

23) Home Remedy for Piles:

Radish juice should be taken twice a day, once in the
morning and then later in the night. Initially drink about
¼ cup of radish juice and then gradually increase it to ½
Soak 3-4 figs in a glass of water.. Keep it overnight.
Consume the figs on an empty stomach, the next day in the

24) Home Remedy for Prostate Disorders:

Pumpkin seeds are extremely useful in treating prostate
disorders. The seeds of pumpkin act as a rich source of
unsaturated fatty acids that are vital to the health of the
prostate. Men suffering from prostate trouble must take
about 60-90 gm of pumpkin seeds daily. Pumpkin can be
consumed in the form of powder spread over the cooked food.
You can also mix them with white flour for making chapattis.

Zinc has been found beneficial in the treatment of prostate
disorders. Take about 30 milligrams of this mineral
Vitamin E is beneficial for prostate health. The patient
should be given foods rich in vitamin E like wholegrain
products, green leafy vegetables, milk and sprouted seeds.
In 200 ml spinach juice, add 300 ml of carrot juice. You
can even have carrot juice separately. Vegetable juices are
excellent in curing prostate disorders.

25) Home Remedy for Ringworm:

Take a raw fresh papaya and cut out slices. Rub the slice
on the ringworm patch. It serves as an excellent home remedy
for ringworms.
Take a few mustard seeds and powder them. Thereafter, make
a paste using water.. Apply the paste on the
ringworm-affected area and see its wonderful effects.

26) Home Remedy for Sexual Impotence :

Garlic is considered valuable in treating the problem of
sexual impotence. It acts like a tonic for loss of sexual
power Chew 2-3 cloves of raw garlic daily.
Another aphrodisiac food next to garlic is onion. It aids
in strengthening the reproductory organs. Prefer going in
for white onions.
Carrots have proved beneficial in creating the desire for
sex. Take about 150 gm of finely chopped carrots and eat
them with a half boiled egg, dipped in 1 tbsp of honey.
Consume it once a day for about a month or two.

27) Home Remedy for Sinusitis:

Mango serves as an effective home remedy for preventing the
frequent attacks of sinus, as it is packed with loads of
vitamin A.
Another beneficial remedy consists of consuming pungent
foods like onion and garlic, as a part of your daily meals.
Fenugreek leaves are considered valuable in curing
sinusitis. In 250 ml water, boil 1 tsp of Fenugreek seeds
and reduce it to half. This will help you to perspire,
dispel toxicity and reduce the fever period.
Tie a tsp of black cumin seeds in a thin cotton cloth and

28) Home Remedy for Sore Throat:

Take 1-2 cloves of garlic and 2-3 cloves and make a paste.
Mix with 1 cup of honey. Drink 1 tsp about 3 times in a day.

In 1 cup of warm milk, add a pinch of turmeric powder.
Drink the milk before going to bed.
Take 1 whole onion and boil it with some water. Thereafter,
mash it and add some butter, salt and pepper to it. Now eat
this mixture.

29) Home Remedy for Stomach Ache:

Drink plenty of water, as it helps in ensuring smooth bowel
Drink lemon tea with some honey added in it for taste. It
will keep away stomach ache.
Mix 1 tsp each of mint juice and limejuice. Add some ginger
juice and black salt in it. Drink this mixture.

30) Home Remedy for Tonsillitis :

Take a fresh lemon and squeeze it in a glass of water. Add
4 tsp of honey and ¼ tsp of common salt in it. Drink it
slowly sip by sip.
Milk has proved beneficial in treating tonsillitis. In 1
glass of pure boiled milk, add a pinch of turmeric powder
and pepper powder. Drink it every night for about 3 days.

31) Home Remedy for Toothache :

Dip 1 clove of garlic in rock salt and place it on the
affected tooth.
Keep a piece of raw onion inside the mouth on the affected
Clove serves as an excellent home remedy for toothache.
Keep a clove in your mouth and suck it. You can even apply
clove oil on the affected tooth.
Lime is considered valuable in maintaining the health of
Consume the juice of wheat grass, as it acts as a fabulous
mouthwash in case of tooth decay.

32) Home Remedy for Wrinkles :

Application of leftover egg whites at the bottom of the
shell to the problematic area serves as an effective home
remedy for wrinkles.
For the sagging skin under the eyes or on the throat, apply
some odorless castor oil.
Take some coconut oil and massage on the wrinkled skin.
Eat 1 tsp of shredded ginger along with a few drops of
honey every morning.
Rub the core of a pineapple all over your face for some
time and leave it for 10 to 15 minutes.

33) Home Remedy for Urinary Tract Infection :

In 8 oz of water, put ½ tsp of baking soda and drink it.
Drink plenty of water, as it aids in flushing out the waste
products from the body.
Drink Cranberry juice. You can also add some apple juice
for taste.

34) Home Remedy for Warts:

Apply castor oil daily over the problematic area. Continue
for several months.
Apply milky juice of fresh and barely-ripe figs a number of
times a day. Continue for two weeks.
Rub cut raw potatoes on the affected area several times
daily. Continue for at least two weeks.
Rub cut onions on the warts to stimulate the circulation of
Apply powder of herb Indian squill daily over the warts.
Apply milk from the cut end of dandelion over the warts 2-3
times a day.
Apply oil extracted from the shell of the cashew nut over
the warts.
Apply Papaya juice
Apply Pineapple juice

35) Home Remedy for Vomiting:

Take 2 cardamoms and roast them on a dry pan (tava). Powder
the cardamoms and thereafter add a tsp of honey in it.
Consume it frequently. It serves as a fabulous home remedy
for vomiting.
In the mixture of 1 tsp of mint juice and 1 tsp limejuice,
add ½ tsp of ginger juice and 1 tsp honey. Drink this
mixture to prevent vomiting.
Limejuice is an effective remedy for vomiting. Take a glass
of chilled limejuice and sip slowly.
To prevent vomiting, drink ginger tea.
In 1 glass water, add some honey

Wednesday, January 20, 2010

List of Festivals 2010

Date / Name of Festivals

01-Jan Aarudra Darshan, New Year’s day
08-Jan Moharram
11-Jan Ekadashi Vrata, Koodaravalli
13-Jan Bhogi
14-Jan Makarajothi Darshan, Pongal
15-Jan Maattupongal
16-Jan Farmer’s Day
26-Jan Republic Day
27-Feb Miladi Nabi, Holi
28-Feb Maasi Maga
08-Mar World Women’s Day
14-Mar Kaaradayan nonbu
16-Mar Ugaadi
20-Mar Vasanth Panchami
24-Mar Sri Rama Navami
28-Mar Mahavir Jayanthi
02-Apr Good Friday
03-Apr Varaha Jayanthi
04-Apr Easter
11-Apr Matsya Jayanthi ,Pradosha
14-Apr Tamil New Year ,Vishu Kani ,Vishu Punya Kalam
28-Apr Chitra Purnima, Chitra Gupta Puja
01-May May Day
05-May Shravana Vrata
10-May Ekadashi Vrata
16-May Akshaya Tritiya, Balaram Jayanthi,
18-May Shankara Jayanthi
26-May Sri Narasimha Jayanthi
27-May Purnima Vrata ,Buddha Purnima, Vaigasi Vishaka
31-May Sankatahara Chaturthi
13-Aug Naag Chaturthi
14-Aug Garuda Panchami
15-Aug Independence Day
20-Aug Varalakshmi Vrata
23-Aug Rig Upakarma ,Onam
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Tamizh Naalvar

Compiled by Mohini Krishnan, Birmingham, Alabama under the guidance of TV Ramprasadh

1) Sambandhar also known as Thirugnana Sambandhar was born to Bhagavathiyar and Sivapada Hridayar in Sirkazhi. He was a child prodigy of the "Thevara Moovar", belongs to the 7th century A.D. He was better known as "TAALA VENDHAN" (the unparalleled King of Rhythm). When he was around three years old, his parents took him to a Shiva temple and told him to stay on the steps while they prayed to the deities. The child was so lonely, he started crying, and immediately, it is said that the goddess Parvathi consoled him and nursed him. When his parents came back and asked him who had fed him (seeing the drops of milk on his cheek) he started singing in praise of Lord Shiva and his consort Parvathi. Through this encounter, people say Sambandhar received some “divine qualities.” When Sambandhar received his Upanayanam, he began singing in great detail about the Vedas.. He sang many verses opposing Jainism and Buddhism and brought back faith in Hinduism. He is regarded by some as an incarnation of Lord Karthikeya.

The first, second and third Thirumurai (also called the Panniru Thirumurai) which is a compilation of various Tamil poems in praise of Lord Shiva,were composed by Sambandhar, which includes his popular work - Thirukadaikkappu. Sambandhar in a short life span of 16 years, was one of the architects of the Bhakthi movement. In addition to his delightful songs, he defeated the Jain monks in debate and succeeded in bringing the hunch backed PAndya King back into the Hindu fold. He has composed 1600 pathikams, out of which only 384 are now available

Dr.K.R.SeethaLakshmi, Professor, Department of Music, Queen Mary's College in her article speaks of the compositions of Sambandhar -
“In the place called Thirukolakka, the Supreme Mother blessed him with "Golden Cymbals" (Thiru Taalam), which testifies for his mastery over the metrical "Saahithyam" (Thevara Hymns). Chekkizhaar, the author of "Periya Puranam" quotes that Gnana Samabandar composed multi faceted rhythmic aspects in his hymns - "Senthamizh maalai Vigarpa ..... Panninar Gnanasambandar".

The time measures that are still prevailing at present, are all found in Gnana Sambandar's Thevaram. It is an evident fact that the Thevara Padigams are metrical and the time measures were introduced according to the Kattalai.

Gnana Sambandar has contributed a lot to the realm of time measures in Tamil Music. The popular taalas of Thevaram are Roopaka, Triputa, Mattya, Jhampa, Chaapu, Ata and Anga tala. The taala is determined with the help of Kattalai. The first composition of Gnana Sambandar "Thodudaiya Seviyan" is set to be in Roopaka taala of the first Kattalai. Below are a few of his compositions that speaks for itself the variety of taala structures he has adopted for his hymns.

1. Thodudaiya Seviyan - Roopaka
2.Neeru Servador - Chatusra Jathi Triputa
3.Chirai Aarum - Thisra Jathi Triputa
4.Maadhar madappidiyum - Rupakam(Yaazhmuri Pann)
5. Manninaervizhi Maadharaar - Misra Chapu
6. Marundavai Mandiram - Anga Talam
7.Vaanavargal Thaanavargal - Kanda Chapu

The "Thirutaala Jathi" of Gnanasambandar, was poured out of ecstasy with Chandam - a metrical aspect of Kattalai and other rhetorical beauties that adorns them. In this particular Padigam(Hymns) the numbers - Ondre, Irande, Moondre, Yezhae also confirms the prosodic beauty of his compositions. It signifies that the Padigam is set in the pattern of "Pari Padal" where the intricate time measures are aplenty. The rhythmic structures thaka-takita- thaka dimi etc are concurrently established in a single phrase and it would be visualized in the Paripadal song No. 30 "Thenul Theral Nee".

The Thirutaala Jathi studded with the rhythmic aspects were highlighted by the divine composer Sri Sundaramurthy Swamigal in the padigam No. 642 "Naalum Innisaiyal" . Sambandar himself records that his compositions are with Chandam by the following:
a)Chandaiyal Tamil... - Namasivaya Padigam
b)Chandamar Chentamil - Song No. 305
c)Seerinmali Chentamil - Song No. 333
d)Kalikovaial Chandame - Song No. 126

The Thirutaala Jathi Padigam connotes that the tala structure can be fractionally divided according to the formation of the song. The first line of the composition is taken
e)Bandaththal ..... - 5 takita thaam
f) Vandeppal..... - 6 taka taa taa
g) Payindru Nindra - 7 takita taa taa
h) Umber Appaale - 8 takita taka takita
i)Servar Yenorkaan - 9 takita taka dimi taa
j)Payil gana munivargaluum - 10 taka dimi taka thaam taka
"Bandaththal" can also be rendered in Tisra-Chatusra-Kanta-Misra-Sankirna Nada.

The layas structure of the above padigam portrays that there is an apparent and actual rhythm that glorifies. " (Dr.K.R.SeethaLakshmi)

2) Appar also known as Thirunavukkarasar was a Saivite poet born as Marulnikkiyar in Thiruvamur. He was one of the 63 NAyanars of the 8th C.C.E. His parents died when he was young child, and he stayed with his sister Tilakavathiyar for some time. Then he joined a Jain monastery, where he earned the title Dharmasenar. He returned home to his sister after acquiring a disease. He and his sister prayed fervently at the Shiva Temple in their town. When he was cured, he began singing in praise of Lord Shiva in verses which later came to be called thevAram. He met Sambandhar as he traveled around, and they sang verses together from temple to temple. It was Sambandhar who began calling him Appar, out of respect, and he is known most famously by this name. The fourth, fifth and sixth Thirumurai were authored by ThirunAvukkarasar , He spent his long span of 80 years in social service. Out of the 4800 pathikams (group of 10 stanzas) he wrote, only 312 are available. Though most of his thevAram verses were set to metres, some were set to melodic modes of historic Tamil music, called Panns.

3) Sundarar also known as Sundaramurthi NAyanar, was one of the other 63 NAyanars. He was a child prodigy who also wrote many Shaiva Bhakthi poems. His works, called Tirupaatu, are also included in the seventh Thirumurai. Sundarar was born to a couple, who were both NAyanars themselves, but was later adopted and raised by the local king, because the king was enamored by the little boy. It is said that Sundarar was about to be married when an old man interrupted the wedding and asked Sundarar to be his servant and follower, but Sundarar, not seeing who the man really was, addressed him a mad man. The old man resumed his usual form as Lord Shiva and asked Sundarar to begin a verse addressing him as the mad man. Sundarar is known to have married twice and desired rebirth to stay with them, so Lord Shiva temporarily blinded Sundarar. One legend affirmed that when he was in Tiruvarur, he named all the future Nayanars through the Tirutthondar-Tohai . After going on a pilgrimage with the king of Kerala, he was taken up on a white elephant up to heaven. Only 100 pathikams of Sundarar are available The Periya Puranam which is included in the Thirumurai describes Sundarar’s life story.

Moovar’s compositions compared :
The first 7 ThirumuRai are collectively known as ThEvAram, garland of gods

Sambandar was a little boy.Sundarar, a youth in his twenties and Appar of ripe age. Their songs show perspectives appropriate to their age,Sambandar's songs has more description of buildings, nature, flora and fuana etc.. Little boys get exited when they see monkeys atop trees and fishes in the floods. - madaiyil vaLai paaya matharaar..... and .. sila manthi alamanthu maramEri mugil paarkkum thiruvaiyaarE...

Sundarar's song - we can see some humour and mischief, typical of any youth in their twenties. --- vALankirupar thiruvArooriR vazhnthu pOtheerE...

Appar's songs are serious, filled with devotion, emphasis on values, militancy, courage etc. - What more from an old man. -- 'en kadan pani seithu kidapathe....' and 'naamaarkkum kudiallOm..."

4) Maanikkavaasagar was born in Vadhavoora, and came after Sambandar, Appar, and Sundarar. He contributed to the restoration of temples and faith. One legend states that a Pandiyan king entrusted Maanikkavaasagar with a lot of money to purchase horses for a coming battle. On the way there, he stopped and saw an old temple which needed restoration more than the king needed horses, so he renovated and rebuilt the temple in full glory. The king put him in jail for misappropriation of funds, but Lord Shiva, who was pleased by Maanikkavaasagar’s faith, released him and taught the king a lesson on having faith. Maanikkavaasagar traveled many places and sang devotional verses called Thiruvaasakam. He also wrote the Thirukkovaiyar, and both texts are included in the Thirumurai. His compositions thiruvembAvai are also popular (MoyyAr TaDam Poygai for eg)He settled in Chidambaram and died soon after.