Saturday, December 08, 2007


om namo bhagavate vasudevaya
Dear Friends On the occasion of Diwali, I share a few thoughts about our mother - mother nature, the mother of all creation in Her ecstatic form Kamalatmika. Her mantra from the best tantras is *om shriiM hriiM kliiM aiM hasauH jagat-prasuutyai namaH* The mantra uses the name *jagat* world and *prasuutyai* meaning causing birth or giving birth to and refers to the creative aspect of all women, nay all female species of all creatures that cause birth or the begining of a new life. *Kamal* or lotus refers to the female generative organ which is honored not for sexuality but for its ability to procreate and cause continuity in this world. ThatLotus which blooms at the first ray of the sun heralding the birth of a new flower symbolises birth of a new life which is like sunrise. From Wikipedia, the free encyclopedia: Kamalatmika is the Goddess in the fullness of her graceful aspect. She is shown as seated on a lotus, symbol of purity. The name Kamala means "she of the lotus" and is a common epithet of Goddess Lakshmi. Lakshmi is linked with three important and interrelated themes: prosperity and wealth, fertility and crops, and good luck during the coming year. : For tons of nonsense you can read this link also and see how the clever pandits hid her real identity by talking about irrelevant things like wealth associated with Kamalatmika. They do this even now!!! In the orthodox Christian church the angel called Sveta Petka resonates most closely with Her attributes. However the Yantra given in this link is fine and can be used. With best wishes and warm regards,
Sanjay Rath
* * * Sri Jagannath Center® 15B Gangaram Hospital Road New Delhi 110060, India, +91-11-25717162 * * *
Date:Oct 31 2005

Thursday, December 06, 2007

Jnana Mudra

Dear PVR garu,
I have confusion on the placement of index and thumb fingers regarding Jnana Mudra. Got three different versions.
1) A google search on "Jnana Mudra" shows a lot of images where tip of index finger is touched with the tip of the thumb.
However, I remember this being taught to me as "Chin Mudra" in one of Yoga classes. (And that the same mudra with the other 3 fingers closed becomes "Chinmaya Mudra".)
2) An instructror from a different yoga school taught us that the tip of the index finger should touch the root of the thumb and thumb should press the bent index finger with the other 3 fingers open.
(In the above image, thumb is not pressing the index finger ; but we were taught to press)
3) A local priest told me that the tip of the index finger should touch the line in the middle of the thumb (i.e not at the tip, not at the root but the middle line). He also said that the same mudra, when palm is raised to the shoulder level with the open palm facing away from us becomes "Upasana Mudra" and that Lord Dakshina Murthy is sitting in this position. (with one hand, but for Upasana mudra we have to do the same with both hands).
Also, I noticed 2 versions of doing (1) and (3). While some people are maintaing 'O' shape between the index finger and thumb (i.e. index finger is curved) , others are bending the index finger at right angles at the first and second bends / lines (when counted from the tip). So the first version is little relaxed than the second.
Could you please clarify which is correct posture for Jnana Mudra ?
Thanks and Regards,
From: Narasimha P.V.R. Rao <>
Date: Dec 6, 2007 9:41 AM
Subject: [vedic-wisdom] Re: Which is Jnana Mudra
To: Ramakrishna <>, ,

Dear Ramakrishna garu,
Hoping that you do not mind, I am cc'ing this mail to some yahoogroups.
What you mentioned in (1) is correct, with an O made with the index finger and thumb. Though (2) and (3) are also acceptable, (1) is the best.
Chinmudra is identical to jnaana mudra, except that the palms face down. In jnana mudra, palms face up.
Actually, I suggest a mixture of the two mudras. Make a circle with the index finger and thumb with the tips touching. Do it on both the hands. Make the right hand's palm face up (in jnaana mudra) and the left hand's palm face down (in chinmudra). The two circles generate flow of energy in different directions and balance nicely. With the right hand (pingala nadi - jnaana/wisdom), we are making jnaana mudra. With the left hand (ida nadi - surrender), we are making chinmudra. This mixed mudra is powerful and is a very balanced mudra to use in meditation.
The path of knowledge and wisdom (jnaana - pingala) is good and the path of surrender and submission (bhakti - ida) is good too. But mixing both is the balanced way.
Best regards,
Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

Wednesday, December 05, 2007

Saturday, November 17, 2007

Common Sanskrit Pronunciation Errors (Part 1)

--------- Forwarded message ----------
From: Narasimha P.V.R. Rao <>
Date: Nov 17, 2007 8:10 AM
Subject: [vedic-wisdom] Common Sanskrit Pronunciation Errors (Part 1)

Namaste friends,
Ramakrishna Paramahamsa once said that even Vedas are corrupted these days. It is the nature of Kali yuga to corrupt everything.
It is my feeling that many people, including highly learned Vedic scholars, pronounce some sounds in Sanskrit mantras (including Veda mantras) incorrectly.
Of course, pronunciation is not everything. Having devotion and the spirit of surrender to god is even more important. However, pronunciation is a factor too. Especially, correct pronunciation is very important in Veda mantras. Wrong pronunciation of a Veda mantra can stop one from the most complete experience of the mantra. In fact, we have a lot of people who can memorize and repeat Veda mantras, but very few who can actually "experience" a mantra.
Over the next few months, I will write my views on correct pronunciation and point out some common errors. If you do not think that correct pronunciation is important or if you disagree with my assessment of the errors or if you do not want to change your pronunciation, please ignore my writings on this subject. On the other hand, if you are open to changing your pronunciation, please give a consideration to my views and adopt my suggestions if you find them appropriate.
*        *        *
Take the "t" sound at the end of the words like "prachodayaat", "ava purastaat", "sahasrapaat" etc. Most priests and scholars pronounce this sound incorrectly. They change "t" to something like "tu" or "ttu" or "ti" or "tti". There is a reason why this corruption came into practice, but it is a corruption nevertheless.
In "prachodayaat", the sound "yaat" as one letter/syllable/akshara. If you change it into "yaattu" or "yaatu" by adding a vowel sound at the end, it becomes two aksharas. This increases the number of aksharas, changes the chhandas and changes the meaning also. You may still experience something when meditating on the mantra, but you will never experience the mantra to the fullest with that pronunciation.
Akshara means "unperished". Vowels (swaras) are the praana (life force) of an akshara. If you have just a consonant without a vowel after it, then it has no praana. It is kshara and NOT an akshara. It perishes. For example, if you pronounce "t" as is (without adding any sounds to it), you cannot sustain the sound and the listener cannot decipher what exactly you pronounced. It has no life force.
In "prachodayaat", the whole sound "yaat" is one akshara. Because "t" has no praana by itself, it simply joins to the akshara "yaa" (which has the vowel "aa" as its praana) and becomes part of that akshara. In chhandas, "yaat" is considered one letter (one guru). When you pronounce "yaat" correctly, it is difficult for the listener to know for sure whether you said "yaat" or "yaak" or "yaan". It is possible if one listens carefully, but otherwise difficult. The "t" at the end is a very quick and abrupt transient sound without praana. So it tough to hear clearly.
This makes people add some vowel to it (like "u" or "a" or "o" or "i" or some other vowel sound in between them) so that the "t" sound gets a praana and becomes clearly audible.
It suddenly becomes an akshara and the chhandas changes.
Probably, some big teacher started pronouncing "yaat" as "yaatu" so that "t" gets a praana of itself and becomes very clear to hear, so that his students would not get confused when learning. Probably the students thought the mantra was "yaatu" (instead of "yaat") and got used to that mis-pronunciation. Probably, that became a standard practice after a couple of centuries.
If you pronounce the English word "path", you do not change it to "paaththu". You say "th" at the end of "path" as a consonant and leave it there. You don't force an vowel sound to be added at the end. The same thing holds for "t" in "prachodayaat".
*        *        *
What I said about words ending in consonants applies to all consonants and not just "t", though "t" is more commonly encountered. There can be words that end in "n" or "k" etc also. There also, people normally add an artificial vowel sound at the end and end up changing the chhandas and altering the flow of energy in the mantra. That is also wrong.
*        *        *
One more common mistake is the sound "tha" (as in "kathaa" = story). Most south Indians pronounce this as "dha" (as in "dhana" = money). In Telugu and Kannada scripts, the symbols of tha and dha looks very similar and just one dot in the middle is different. It is possible that some people started mispronouncing this sound because of their inability to see the dot and others started following. Now pronouncing tha as dha became mainstream and one pronouncing correctly will be the odd person out.
Sanskrit is not English. We never have two different symbols for the same sound or two different sounds for the same symbol. The letters "tha" and "dha" are different and their sounds are different too. Pronounce "t" (as in "tanu" = body or "taamra" = copper) with a stress/aspiration to get "th" (as in "kathaa" = story).
In the sankalpa before many poojas, people say "dharmaartha kaama moksha chaturvidha purushaartha siddhyartham". This means "for attaining the purusharthas (purposes of human existence) - dharma (fulfilling duties), artha (work and money), kaama (fulfilling desires) and moksha (developing detachment)". Most people end up pronouncing "dharmaartha kaama moksha" as "dharmaardha kaama moksha". It means "half of dharma, kaama and moksha". Even "siddhardham" means "half attainment" and "purushaardha" means "half a human". Mis-pronunciation in this sankalpa is a bad mistake and I have seen it committed by many many trained priests!
When you read Vaidika/Taantrika/Pouranika mantras, pay attention to the difference between "tha" and "dha" and learn to pronounce them differently. When you see "tha" or "dha" in the mantra, pay extra attention to ensure that you are not confusing tha for dha.
*        *        *
There are several other mistakes (in my view) commonly made by most people in the pronunciation of Sanskrit mantras. I will be pointing them out slowly in the next few months, whenever the Mother allows me to.
Please give me your consideration and take my input into consideration in altering your pronunciation (if you are open to that). If you don't find any sense in what I am saying or want to continue as taught by your gurus, I can understand that. I am not here to change everybody's pronunciation. But, because She inspired me to share my thoughts with the world, I am guessing that there are SOME who are destined to change their pronunciation based on my views. That is why I am writing these mails.
If you do not like this discussion, I am sorry and just ignore this idiot!
Best regards,

Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
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Friday, November 16, 2007

whats the difference between stotras and kavachs of deities and ther

From: Narasimha P.V.R. Rao <>
Date: Aug 3, 2007 5:34 AM
Subject: [vedic-wisdom] Re: whats the difference between stotras and kavachs of deities and ther

Namaste Sir,
The literal meaning of kavacha is a protective cover/shield. Kavachas of planets and gods are typically used for physical well-being, protection and removal of disease. If you follow the meanings of most kavachas, you are asking the planet or god in question for the protection of various body parts.
Two very powerful and comprehensive kavachas are Narayana kavacham from SrimadBhagavatam and Chandi Kavacham from Varaha Puranam.
It is a useful exercise to compare Vishnu kavacham with Narayana kavacham to understand the difference between Vishnu and Narayana.
If someone picks any kavacham and spends a couple of hours everyday chanting it many times over and keeps that habit for a few years, an invisible shield is formed around one's subtle body and protects one always. Kavachas are very powerful.
But some people these days have little time to devote to God and want results in 5-10 minutes. That is tough.
That is my quick 2 cents and I hope other learned scholars give more detailed and comprehensive answers.
Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:
--- In, dheeraj khosla <khosladheeraj@...> wrote:
> Namaste  respected jyotishis,
>                                               please  explain  me  the  difference between kavach  and stotra.I  have various  books  in   sanskrit where kavachs  of  deities  and  planets  are  there
>   and  also this  include stotras of deities and  planets in sanskrit.
>              Can  any body explain  there main hidden  element and  there differences. How to  use these for  different  worships. Whats  the different uses of  these?
> If  i  am not  wrong ,  stotra  is the sort  of  stuti.  but  in  which  case we  use  it. Kavach also  must  have  some  unique  meaning   and to  the  point  use ( i  guess).
> yes  i    know this  time  too Pt. Dakshinamoorthyji  will  teach me this  divine  topic,  as  always his noble  gesture of  teaching ( great).
> thanks,
> regards,
> dheeraj  khosla  ( a  keen  observer of  astrology)

Is (Savitur) Gayatri detrimental for Lagnas inimical to Sun?

From: Narasimha Rao <>
Date: Nov 16, 2007 5:47 AM
Subject: [sohamsa] Re: Is (Savitur) Gayatri detrimental for Lagnas inimical to Sun?


Savitru Gayatri mantra is appropriate for every spiritual seeker.

Savita is the effulgence of Brahman that fills the entire universe -
all the worlds with all the elements. Forget vaayu, agni, aakaasa,
Sun, Moon, Jupiter etc distinctions. All is filled with the brilliant
essence of Savita. Period.

Savitru Gayatri mantra is a self-realiztion mantra.

Now, if you are doing Savitru Gayatri mantra for a lower purpose such
as good scores in exams, good health etc, then theoretical analysis
based on astrology is useful. If you do it for its original purpose,
i.e. spiritual progress and self-realization, you can just forget

Ramakrishna Paramahamsa had Aquarius lagna owned by Saturn. He
experienced the Savitru Gayatri mantra to the fullest. The experience
of most people is quite incomplete with this mantra (though even a 1%
experience of this mantra is quite amazing).

By the way, you do not understand Vedic mantras by looking up
dictionary and grammar books and finding the literal meaning or
speculating on the esoteric meaning or purport. You understand Vedic
mantras by taking one mantra at a time and meditating on them with the
fullest intensity and deep focus as though nothing else exists in the
world and then whatever you experience at the pinnacle of your focus
when you let everything go (including your self-awareness) is the
actual meaning of the mantra.

Best regards,
Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

--- In, "vedicastrostudent"

<vedicastrostudent@...> wrote:
> Dear Gurus (and others),
> The above question has me confused. Is this true? Because if one has
> Sun in a Vayu tattwa Rasi in the 5th, the Savitur Gayatri will sit
> well, correct(?), since Sun is Agni tattwa and that is not
> incompatible with Vayu tattwa. But then, if Lagna is owned by
> what will the impact be?
> Please help me get the logic straight..
> Thanks
> Sundeep

Durga Kavacham recitation & strange result

---------- Forwarded message ----------
From: Narasimha Rao <>
Date: Nov 16, 2007 1:25 AM
Subject: [sohamsa] Re: Durga Kavacham recitation & strange result

Namaste Hanmant and others,

Here are some random thoughts.

* * *

When wearing gems, make sure to avoid unfavorable planets and
consider only favorable planets. But, when it comes to propitiating,
there are no such restrictions. God/goddess corresponding to ANY
planet can be worshipped. Worship of deities of good planets
increase the good results and worship of deities of bad planets
decrease the bad.

* * *

When praying to ugra devatas ("fierce" deities), one needs to be
strict, disciplined and follow certain rules. They are less tolerant
of errors. Errors in pronunciation, not taking bath or not being
clean enough, the place of worship not being clean enough etc are
some possible errors.

This is particularly true if the worship is accompanied by rajasik
or tamasik motives!

When Ramakrishna Paramahamsa had a terrible throat cancer, learned
men told him to pray to Kali to cure it. A mere wish by someone like
him was enough. But he never asked Kali to cure him. That is the
highest level of sattwa. But most are unlike him and pray with
desires (some may even ask "why pray if you don't want anything!").

If you pray to a deity without any desire (explicitly mentioned in
the sankalpa or implicitly thought of in the mind), then the deity
will be far more tolerant of errors. If you have desires and the
pooja is for fulfilling the desires (e.g. my health should improve,
I should get a promotion etc), then follow some simple rules. Take
bath before the worship, be clean, choose a clean place, light a
lamp, learn to pronounce correctly, sit properly, don't get up in
the middle and do the whole thing in one sitting etc. Various rules
laid out by tradition are to be followed.

On the other hand, if you just love god and think of prayer as
expressing your love and see asking for something as corrupting that
expression of love and accept anything god throws your way (good or
bad) as god's prasad and accept everything, then you can perhaps
break the rules.

* * *

Suppose you have a toilet that someone forgot to flush and it
stinks. Suppose you flush it. First, this will release all the bad
smell into the room and there will be disgusting smell. But it is
necessary for a clean up.

Similarly, when someone with terrible karmas about to be released
does prayer, some bad karmas may need to be experienced first. Some
prayers can bring a little suffering first and then excellent
results. It changes from person to person, based on the karmas
carried by the person and based on which karmas are ripe and ready
to give the fruits.

Suppose there is a basket of fruits. Suppose there are a few half-
rotten fruits on the top that are smelling a little bad. Suppose you
pick them up and throw them away. That may uncover a badly rotten
fruit and the room may be filled with bad smell! You may think, "It
was better earlier. Why throw away rotten fruits if the smell gets
worse as a result". But, if you do not throw away the fruits on the
top, the fruit below would have smelled even worse later on (when
you would be *forced* to face it).

When you do sadhana, some bad karmas may be gotten rid of and that
may expose you to another bad karma (like the uncovered fruit in the
above analogy). The wise thing is to throw away that fruit too.
Increase the prayer when bad things happen, to get rid of all the
rotten fruits quickly.

If a bad thing happens after a prayer, usually it is better than
what else "could have" happened later on had the prayer not taken

* * *

If my son misbehaves, my wife disciplines him hard. Her sister is
softer with kids. But both love kids. Though my wife is stricter,
children learn better with her and benefit from her strictness.

Soumya devatas (gentle deities) are like a soft person. Ugra devatas
like Durga are like a strict person. But realize that both kinds
love you and try to benefit you in the long run. Ugra devatas do not
mind punishing you a little bit in order to make you benefit faster
in the long run.

Similarly, what I said about following rules strictly with ugra
devatas does not mean they are bad. They may actually be better for
you, because they force you to make progress quickly.

* * *

The following are good things to remember:

(1) Follow the basic rules of tradition when praying, especially to
ugra devatas.
(2) Develop a sense of surrender and love for the deity you are
(3) *Try* to cut expectations and not ask the deity for anything
when you pray.
(4) Don't be discouraged if something goes wrong. Realize that there
are some bad karmas waiting to trouble you and increase your sadhana.

Best regards,
Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

--- In, "Jyotisa Shisya" <achyutagaddi@...>

> |om|
> Dear Hanmant, namaste
> Very strange indeed! As far as I know, Devi kavacham is a general
> that can be recited by all so why should it impact in this way on
your wife
> is very strange. The various events that happened point to the
effect of
> Mercury(mobile / land phone, breakage of bones in young daughter
> Mercury naisargika dasa and miscommunication between partners).
Check also
> if she is pronouncing the words in Devi Kavacham correctly.
> I hope Sanjay will comment on this interesting case.
> best regards
> Hari
> On Nov 15, 2007 2:20 PM, hmuttagi <hmuttagi@...> wrote:
> > Shree Ganeshaya Namah,
> >
> > Dear Respected Members,
> >
> > I recently visited one of well known astrologer at Bangalore (he
> > the leading article in Astrological Magazine). After consulting
> > wife's chart he mentioned that there was a strong Sarpa Dosha
and she
> > should recite Durga Kavacham and wear Gomedika for Rahu.
Accordingly my
> > wife started reciting Durga Kavacham on last friday (Lakshmi
Puja day-
> > 9th Nov) and it has resulted in the following:
> > 1. On that day itself there was fight between myself and my wife
for no
> > apparent reason (and she ended up fasting for 2 days). This is
> > first time such a serious situation happened in our 8 years of
> > 2. My daughter (7 years old) fell down next day in the house
> > over her toe (very strangely) and fractured her right arm.
> > 3. My lifeline-the mobile suddenly went dead and I had to
> > spend to buy a new hand set. The telephone landline also went
> >
> > My query is: Is it advisable for my wife to read Devi Kavacham?
> > the Gomedika as suggestd by the astrologer will only make her
> > Rahu strong-would it be advisable? Prior to our marriage she did
> > that and it did not yeild any untoward result.(I have put
forward these
> > queries to the astrologer but have not received any response so
> >
> > Her details are as follows: DOB:9-5-71, POB:Gulbarga
> > PM.
> >
> > Could the respected members please guide on the appropriate
> >
> > Look forward to your valuable advise.
> >
> > Sincerely,
> > Hanmant
> >
> > PS: I have started reciting the Devi Kavacham from Durga Asthami
> > motnh and have experienced good benefits from the divine mother
till my
> > wife started reading).

Monday, November 05, 2007

Durga Saptashati recitation-proceedure

-------- Forwarded message ----------
From: Narasimha Rao <>
Date: Nov 2, 2007 8:40 PM
Subject: [sohamsa] Re: Durga Saptashati recitation-proceedure


Durga saptashati is supposed to be the essence of Veda. The three
parts are the essence of Rigveda, Yajurveda and Samaveda. Its true
purpose is self-realization. All the demons being killed there by
the Mother symbolize various weaknesses within us, that stop us from
self-realization. The names themselves are highly suggestive.

There are a lot of misconceptions about saptashati but it can be
read by anyone who wants to make progress towards self-realization.
Family persons can also do it.

My only word of caution is: Do not break a vow once you take it
(e.g. reading it everyday for 40 days). The devata of Saptashati is
like a loving and yet very *strict* mother who does not take the
failings of an erring child easy. Though such a strict mother's
actions are eventually good for the child, the child may sometimes
be scared by the mother's angry tone and strict discipline. If you
set achievable goals and keep achieving them, things will be more

If you buy "Durga Saptashati" from Geetha Press, it will have the
moola mantra also.

The verses I read in the mp3 at the beginning of each chapter are
not part of the original saptashati and added by some to invoke the
13 forms of divine Mother associated with the 13 chapters. They may
not be there in other books. Some other differences are also
possible here and there.

Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

--- In, "dheena0104" <dheena0104@...> wrote:
> Dear Sri Narasimha Rao ji,
> Namaskar.
> Is it permisible for the person in a family life to do the sadhana
> daily with out any restrictions as you have suggested.
> Kindly permit me know the moola mantra for Durga Saptashati.
> With reference to you recording Some versus are not there in my
> tamil book published by Ramakrishna mut. Any how i will get the
> Hindi version from the seller as pointed out by you.
> With respects
> Yours Sincerely,
> S.Dheenadayalan

Horoscope of Lord Rama

--------- Forwarded message ----------
From: Narasimha Rao <>
Date: Nov 5, 2007 9:22 AM
Subject: [sohamsa] Re: Horoscope of Lord Rama

Dear Visti,

The verse mentions the tithi and nakshatra (panchanga elements). Valmiki mentions Punarvasu as the nakshatra of Rama, Pushya as the nakshatra of Bharata and Asresha as the nakshatra of Lakshmana and
Satrughna. To say that one of them is lagna nakshatra and others are Moon's nakshatras seems far-fetched to me.

When mentioning someone's nakshatra, the standard practice is to mention Moon's nakshatra. I have never seen anybody's lagna nakshatra mentioned as one's nakshatra in any other scripture.If lagna is stronger than Moon, taking lagna as the seed in certain dasas is fine. But you don't mention the lagna nakshatra as the
person's nakshatra. Moreover, if Valmiki did that, he would have explicitly mentioned it instead of just saying "born on Navami in Punarvasu nakshatra". He did not even indicate clearly that Sun is in Aries. How can he expect you to guess that Sun is in Aries and hence conclude that Moon cannot be in Punarvasu and hence conclude that Punarvasu must be the lagna nakshatra?

Nothing that Valmiki wrote binds Sun to Aries. Sun can be at the end of Pisces and be atma karaka, while Jupiter, Mars, Saturn and nodes are in exaltation.

Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:
Om Gurave Namah
Dear Visti,
Bharata is elder to Lakshmana and was born in Pushyami nakshatra.
puShye jaataH tu bharato mIna lagne prasanna dhIH |
saarpe jaatau tu saumitrI kuLIre abhyudite ravau || 1-18-15
15. prasanna dhiiH= level, headed one – guileless, fair-minded; Bharata; pushye miina lagne jaataH= under Pushyami star, in Pisces [of Zodiac,] born; saumitrii= sons of Sumitra [Lakshmana, Shatrughna]; saarpe kuliire= under star presided by serpent [aaSreSa,] in Cancer [of Zodiac]; abhyudite ravau= when rising, of Sun- when sun is rising, i.e., on next day of Rama's birth, tenth of Chaitra; jaatau= they are born.
The fair-minded Bharata is born under Pisces where puSyami is the star of day, and the sons of Sumitra, namely Lakshmana and Shatrughna are born under Cancer, where aaSreSa is the star of the day and when sun is rising. [1-18-15]
Though I do concur with the logic you have presented, I have always wondered about the phrasealogy of Sage Valmiki about "sva uccha" ...could it be that he was referring to moon being in own house and 4 other planets, namely Jupiter, Saturn, Mars and Venus being exalted? Otherwise, why should the Sage use such a term? Simply saying "ucche" would have sufficed.
It's just a thought and I could be wrong....  

In, Visti Larsen <visti@...> wrote:
> हरे राम कृष्ण॥
> Dear Kishore, Namaskar
> Your absolutely correct that Moon cannot be in Punarvasu during Sukla  Navami IF Sun is in Aries. Now, the tradition uses this example to prove the slokas of Satyacharya.  I.e. the nakshatra of birth depends among the stronger between Moon and  Lagna. You can refer to Satya Jatakam for more information on this.
> This would likely put the Moon in Pushya or Asleesha nakshatra in  actuality, and instead the reference is to the Lagna-nakshatra being  Punarvasu for Rama. This is justified being that Lagna in Cancer in  Punarvasu would make it Vargottama and therefore stronger than the Moon.
> This is further substantiated being that on the next day the Moon had  actually entered Asleesha nakshatra during which Lakshman was born.  Therefore unless the Moon moved unusually fast during that time
from  Punarvasu to Asleesha, the Moon was likely in Pushya during Sri Rama's
> birth.
> Hope this helps.
> Yours sincerely,
> --
> Visti Larsen - SJC Guru
> Jaimini SJC - Denmark
> email: visti@... <mailto:visti@...>

> For consultations, free mp3's and articles visit:
> <>
> kishore patnaik wrote:
> >
> > Dear all,
> >
> > I am looking at the horoscope of Sri Rama for the past few
days. I
> > am giving below the slokas connected with
> > the birth :
> >
> > tato yaj~ne samaapte tu R^itUnaam SaT samatyayuH |
> > tataH ca dvaadashe maase chaitre naavamike tithau || 1-18-8
> > nakxatre aditi daivatye sva ucCha sa.nstheShu pa.nchasu |
> > graheShu kar.hkaTe lagne vaakpataa i.ndunaa saha || 1-18-9
> > prodyamaane jagannaatham sarva loka namaskR^itam |
> > kausalyaa ajanayat raamam sarva lakSaNa sa.myutam || 1-18-10
> > viSNoH ardham mahaabhaagam putram aixvaaku na.ndanam |
> > lohitaaksham mahaabaahum rak{}ta oSTam du.ndubhi svanam || 1-18-11
> >
> > 8, 9, 10, 11. tataH yaj~ne samaapte= then, ritual, on completion;
> > R^ituuNaam SaT sam atyayuH= seasons, six, well, passed by; tataH=
> > then; dvaadashe maase= in twelfth, month; chaitre naavamike
> > chaitra month [April-May], ninth, day; nakshatre aditi daivatye=
> > of the day [punarvasu,] [whose presiding is] Aditi; panchasu
> > swa uccha samstheshu= of five, planets, in their own, highest,
> > positing; karkaTe lagne= in Cancer [of Zodiac]; vaak patiH
> > saha= when Speech's, Lord [Jupiter,] is [with] Moon, along with;
> > udyamane= when raising � ascending, advancing daytime �
abhijit lagna;
> > kausalyaa= Queen Kausalya; jagat naatham= worlds', lord [Vishnu];
> > sarva loka namaskR^itam= by all, worlds, adored; divya lakshana
> > samyutam= divine, attributes, along with; viSNoH= Vishnu's;
> > epitome of [not half of Vishnu]; mahaa bhaagam= greatly blessed
> > ikshwaaku nandanam= Ikshvaaku dynasty, delight of; lohita aksham=
> > lotus-red, eyes; mahaa baahum= lengthy, armed; rakta oSTam=
> > lips; dundubhi svanam= drumbeat, voiced; raamam= Rama as; putram=
> > son; ajanayat= gave birth.
> >
> >
> >
> > if you carefully look at this, the following are clear:
> >
> > 1. The birth occured in chaitra masa on the tithi of Navami
> > 2. The birth occured in Punarvasu nakshatra
> > 3. The lagna is Cancer
> > 4. Moon is in lagna
> >
> > The following two points are to be discussed.
> >
> > 1. here, the planet with which moon is there is said to be
vakpati. Is
> > it Mercury or Jupiter? Obviously, he is Jupiter since Mercury
> > not be with Moon on a Navami day.
> >
> > 2. The five planets mentioned here are either in swa (own) or
> > uccha(exalted) positions. It should not be taken that there are
> > planets which are in exaltation, which seems to be popular refrain
> >
> > 3. These five planets are Moon, Mars, Jupiter, Venus and Saturn.
> > While the sloka fixes the places of Moon and Jupiter, the other
> > planets places can be fixed only by discussion
> >
> > 4. Clearly, Sun can not be in exaltation when Moon is in cancer
on a
> > navami day. The distance between moon and sun should be more than
> > degrees. hence, the place of sun also can be fixed to pisces.
> > the place of mercury is to be bound by three rasis- aqua, pisces
> > aries.
> >
> >
> > Hence, I would post my reasoning of planetary positions after
> > from all of you.
> >
> > with best regards,
> >
> > kishore patnaik

Sunday, September 02, 2007

On Different Forms of Worship by PVR Narasimha

From: Narasimha P.V.R. Rao <>
Date: Sep 2, 2007 11:05 AM
Subject: [vedic-wisdom] Re: Navagraha Homam/puja

Dear Sir,

I am replying to the lists because others may benefit too. But,
because you sent your question to me by private email, I am removing
your name from the mail quoted below to keep your privacy. I hope this
is ok with you.

> On the other hand, as has been well established, all forms are
> nothing but the same paramthman. Then what is one supposed
> to do. Can we with the understanding that each deity is essentially
> the same paramathman continue to worship the different deities.
> Should there be any difference in worshipping different forms or
> one form given that all are the same paramathman's form? It is
> here that the approach of astrology seems to be different where
> depending on dasa bukthi/ gochara an appropriate mantra/
> sadhana is suggested. Is it fine if the sadhana keeps changing
> over time?

Fantastic question. It is indeed the same Paramatman that expresses as
various objects of this universe, including various deities and
various other beings. Blessed is the one who can see one's Ishta
Devata in all objects of this universe and not let any so-called
"unpleasant" object take one's mind away from Paramatman.

But that is not easy. It is easy to look at various idols and various
names and say "all these different forms are the same Paramatman
only". But, when one confronts objects and situations that are quite
"unpleasant", it is difficult to keep that state of mind and say "this
too is Paramatman only". If one wants to see Paramatman in all
objects, one should not distinguish between pleasure and pain, success
and failure, praise and criticism etc. If one gets cancer or a
terrible disease, for example, and the body starts to pain badly, one
should be able to see Paramatman in that disease, pain and suffering
too. Of course, a great saint like Ramakrishna Paramahamsa was capable
of seeing Kaali in everything and even a terrible throat cancer did
not deter him or disturb his equanimity.

But, how many can be like that? If health, wealth, family happiness,
well-being of family members etc are very important to someone and one
cannot withstand certain "unpleasant" situations with respect to those
aspects, then one is not really ready to see the same Paramatman in
all. One is mired in duality/multiplicity then. The approach needed by
such a person is different from that needed by a great saint who can
be see the same Paramatman in all people, places, times, objects and
situations. Health or disease, wealth or poverty, pleasure or pain,
fame or censure, marital bliss or marital discord, praise or criticism
- such a Yogi sees no difference in all and sees the same Paramatman
in all. Such a Yogi looks at even the greatest suffering as a gift of
Krishna/Shiva and does not let it take one's mind off Paramatman. If
such focus, one-pointedness and equanimity of mind is present, then
there is no need to worship various forms. One can just focus on
Paramatman. Such a soul is close to moksha. Various shastras like
Jyotisha that deal with how the maayaa of this world works are
irrelevant to such a soul, as one is mostly beyond the grip of

But, one who sees pleasure and pain, wealth and poverty, health and
disease, fame and censure etc differently is is in the tight grip of
maayaa and hence shastras that shed light on how the maayaa works are
useful. Such a person may want to worship various forms (like grahas)
for specific purposes. This can remove from one's path obstacles like
diseases, suffering, pain etc and create a situation that is conducive
to doing sadhana to get a higher level of equanimity eventually and
loosen the grip of maayaa after a lot of effort.

Hinduism is full of teachings for people of various spiritual levels
and one should take what is applicable to oneself. A sadguru can be
helpful there.

> Your words always give so much of clarity and reflect very good
> knowledge and understanding of subtleties.

I am not saying this to sound humble, but I truly am merely a nimitta.
If a crow sits on a coconut tree and a coconut falls from the tree
just when the crow lands on the tree, one may think that the crow
actually broke the coconut. But it is a coincidence. This whole
universe is so full of coincidences and the Mother is the manager of
this whole show. When I write something, She is the cause and
manifestation of the desire inside me to write, the knowledge inside
me that drives the writing and my action of writing. She is also the
cause and manifestation of the desire inside the reader to understand
something from the written words, the action of reading and
understanding the written words and the knowledge that comes out in
the reader after reading. She does everything, through Her various
forms and manifestations. If somebody egoistically feels proud
thinking that *he* did something, even that veil of ego is Her
manifestation only. As one understands and unravels one level of Her
manifestation, She shows the next level.

Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

Homam/puja by PVR Narasimha

> ||Namah Shivaya||
> Dear Narsimha ji,
> Could you please enlighten me about his homam and how it can be
> auspicious.
> Many thanks
> Best wishes
> Sharat

From: Narasimha P.V.R. Rao <>
Date: Sep 1, 2007 2:35 PM
Subject: [vedic-wisdom] Re: Navagraha Homam/puja

Dear Sharat,

Graha means grasp/grip or one who grasps/grips. The nine grahas are the nine
celestial bodies that take our consciousness into their grip when the right
times comes (based on certain celestial formulas). They create environments
and situations in our life to create certain states of mind.

For removing obstructions in material and spiritual aspects of life, we
propitiate grahas. If a graha is pleased with our propitiation, it will not
create situations that create a certain state of mind that may be a
hindrance to our material and spiritual progress. To propitiate grahas, one
can read their Veda mantras or kavachas or stotras.

Veda mantras are very powerful. But they work slowly (mainly because most
people do not know these days how to chant/experience them perfectly). Big
counts are needed. When you persist with a Veda mantra, it first removes the
obstacles caused by an aspect of Brahman represented by the deity of the
mantra and eventually creates a perfect understanding of that aspect of
Brahman. All Veda mantras are eventually for a perfect understanding of
various aspects of self only. Sun is the soul. Moon is the mind. Mars is the
energy/initiative/drive within. Mercury is the flexibility, ability to learn
and adapt. Jupiter is the wisdom, discretion and judgment within a person.
Venus is the spirit of being happy. Saturn is the spirit of working hard and
going through austerities. Rahu is the spirit of breaking the barriers,
innovating and reaching for the unknown. Ketu is the spirit of perfect
detachment with everything. Veda mantra of a graha, when chanted for a long
time, removes the obstacles thrown by that planet based on dasa and gochara
and eventually gives a perfect understanding of the aspect of self
represented by the planet (as mentioned above).

Kavachas of grahas, when chanted many times, create an unseen protective
shield around the person. Kavachas can be used for overcoming physical
ailments, health troubles, prayogas etc. Stotras are meant for pure bhakti
maarga. They praise various qualities of a graha. In addition, there are
various beeja mantras also.

* * *

According to Parasara Maharshi who taught "Brihat Paaraasara Horaa
Saastram", the greatest classic on Jyotisha, grahas are Vishnu's avataras.
They comprise of the energies of various incarnations of Vishnu.
Ramachandra's energy is Sun. Krishna's energy is Moon. Nrisimha's energy is
Mars. Buddha's energy is Mercury. Vaamana's energy is Jupiter. Parasu
Raama's energy is Venus. Koorma's energy is Saturn. Varaha's energy is Rahu.
Matsya's energy is Ketu.

* * *

Apart of doing japam with these graha mantras/kavachas/stotras, one can also
do a homam. Homam is always a better avenue than japam and others. In
navagraha homam, you invoke the nine grahas in fire and offer oblations with
their Veda mantras several times. It is also possible to do a homam for just
one graha.

* * *

One word about the efficacy of homam...

Seeing divinity in a solid form such as an idol is shown by earth (bhoo)
element. It is a sureshot way to achieve, but it is extremely slow and one
needs to be very patient. It is difficult to maintain focus for so many
lives in Kali yuga. One can lose one's way in the middle. Seeing divinity in
the water is shown by the water (jala) element. The water element is anyway
predominent in the human body and it is imperfect in Kali yuga. It is quite
tricky to achieve through sadhana shown by the water path in this age.
Seeing divinity in the air we breath is the sadhana form shown by air
(vaayu) element. It is fast, but the air we breath in so corrupt in this age
that this is a very risky path. Though many teach praanaayaama, hatha yoga,
raja yoga etc these days, this path is extremely risky. It is very difficult
to reach the end goal in this path in this age. The path of pure Vedanta,
shown by the aakaasa (ether/space) element may also not be appropriate for
most in this age.

Irrespective of the impurities in the food one eats, the water one drinks
and the air one breathes and irrespective of the impurities in various nadis
in one's system, the fire is always pure and it purifies everything that it
comes in touch with. That is why another name of fire is "paavaka"
(purifier). You just have to expose various parts of your system to fire.
Thus, the sadhana form shown by fire (agni) element is the safest and
quickest in this age for most people. It is quick and safe and purifies one
despite other distractions of Kali and helps one achieve the Ultimate

It is possible to get *some result* in every sadhana. But, if one wants to
make significant progress, homam is the best sadhana. No wonder rishis put a
lot of stress on agni kaaryam (fire ritual). These days, people - even those
who are born in Brahmin families - are afraid to do homam because they think
it is complicated and one may make mistakes. However, a homam done as a
personal sadhana for one's own progress is different from a yaagam that is
done for universal benefits. While the latter is far more elaborate and
strict, the former is much simpler. When performed on a regular basis, it
really purifies one's koshas and nadis.

Regularity is the key. If you eat a big bowl of almonds once every six
months, you will not get enough proteins for the six months from them. On
the other hand, if eat a few almonds *everyday*, that may be a good source
of proteins.

We eat a few times everyday, we drink water a few times everyday; and we
breath many times everyday (and all these activities are constantly pumping
in impurities into our system!). We should also do sadhana also on a regular

Whichever deity one wants to worship, one can worship the deity in fire for
faster results. This applies to Mahaganapathi, Chandi, Shiva, Lakshmi,
Narayana or Grahas.

Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

Thursday, August 23, 2007

Putrada Ekadashi - Gain of Child - Fast on 24th Aug 07

From: Sunil John <>
Date: Aug 23, 2007 8:05 AM
Subject: Re: [KNRaoJyotish] Putrada Ekadashi - Gain of Child - Fast on 24th Aug 07
To: angel <>,

OM Datta Guru
Dear Angel,

U are most welcome. So far I have found only certain ekadashis have special rituals e.g the Nirjala Ekadashi. Some ekadashis have some specific mantras.
Generally the sankalp mantras are important and praying to the concerned God is important, reading the relevant ekadashi story is important on that day. The sankalp mantras and other information i post below which would be at the very end of this doc, also attached PDF file for it. For more information i request you to consult a Brahmin who knows more about ekadashi.

In a book written by a yogi on astrology which i was very lucky to see, he said Ekadashi is the most most most powerful remedy often ignored by jyotishas in prescribing remedies, guess since it is free of cost remedy. No stones, no mantras, no donation, even foreigners can practice it.

In my own life i have seen some good miracles if this vrata is done well.

Re this Putrada ekadashi, it is my own view which can be wrong that whoever has 5H or 5th lord afflicted or faces issues in those  house matters even they can do this vrata. This means for good buddhi, good opportunities, new job opportunities, fame, people who want to become authors, love matters etc

Hope this helps or atleast drives u to the bigger truth.

Sunil John

Sri Madhwacharya Seva Sangha



While appreciating the work done by our Sangha, Dr.V.Prabhanjanacharya, in his Presidential address, during 1996 Sri Teekacharya Aradhana, suggested that our Sangha should undertake in future the job of publishing Madhwa literature. The outcome of his suggesstion is this booklet on Ekaadasi. Sri Madhwacharya extolled the greatness of Ekaadasi and asked everyone to observe it strictly so that the fire of merit that accrues from observing an Ekaadasi reduces to ashes the sins of hundreds of births. Due to lack of pooled knowledge about it, a vast majority of Madhwas are not in the know of its fuller details. It is for the benefit of those, to enlighten them on finer points, this booklet is brought out by the Sangha as its maiden attempt. Our fervent appeal to all Madhwas, is to read this and tell others about Ekaadasi and be the worthy recipients of His Grace. Nothing gives more joy to the Sangha than to become instrumental in spreading the precepts of Sri Madhwacharya and enlarging their scope for propagation.

October 1, 1997.


1. Introduction

2. Dasami

3. Ekaadasi

4. Why Ekaadasi fasting?

5. Ekaadasi Vichaara

6. Ekaadasi Achaara (Dos & Dont's)

7. Dwaadasi

8. Sankalpa Mantras

9. List of Ekaadasis in the year


The Vedic religion presupposes that Dharma is maintained by the observance of truth, prayer and ritual. If religion is compared to the human body, its ritualism would be the legs and its philosophy the head. It means no religion can stand without ritualism. Since moral and spiritual discipline have a special place in the Vedic religion, rituals like Vrathas form and integral part of it. Some Vaishnava Vrathas are obligatory and some others are optional. The Ekaadasi fast on the eleventh day of each fortnight in a month and the Pithru-Tharpana or libations of water to the spirits of one's ancestors on the new moon day are mandatory rites. The observer has the satisfaction that he has done something sacred which is different from the secular. This psychological function of ritualism provides an outlet for religious emotion. Ekaadasi fasts and vigils without eating and drinking are not without their disciplinary value. It is a lesson in selfcontrol. The central theme of Ekkadasi fast is to feel a profound mystical experience in which the soul feels the nearness of God by various ritual acts. Sri Madhwacharya in his work 'Krishnamrutha Mahaarnava' established beyond doubt that only after the practice of such a Vratha that our other activities bear fruit. God's infinite grace is possible only to a pure heart; and a pure heart in turn is attained only through right living.

A true Vaishava does not take even a single morsel of food or a drop of water to allay hunger or thirst. The whole day and night are spent in devotion, prayer and religious study. Since, Sri Madhwacharya has prescribed Ekaadasi fast as compulsory just like Sandhya Vandhanam it becomes mandatory for Madhwas. Apart from the fast, jagarane is also prescribed on Ekaadasi nights, when men and women sing and dance in praise of God and pass the whole night without sleep. The greatness of Ekaadasi vow has been extolled in the story of Ambareesha in the Bhagavatham, by Sri Madhwacharya in his Krishnamrutha Mahaarnava, Sri Vadhiraja in his "Ekaadasi Nimaya" and a host of haridasas like Sri Purandaradasa, Sri Vijaya Dasa, Sri Gopala dasa have also extolled through their devarnamas the uniqueness of Ekaadasi Vratha. Sir Vijaya Dasa in his song "Ekaadasi Vrathada Mahithya" says that the efficacy of this Vartha was first mentioned by Lord Padmanabha to his consort Lakshmi and later to Brahma, who imparted it to Narada.

Na Kaashi na Gaya Ganga na rewa cha Gowthami
Na Chaapi KauravamKshethram, thulyambhoopaHaredrinaath.

- Padma Puraanam

Padmapuraanam says that sacred rivers like Ganga, Narmada, Godavari etc. and holy places like Kashi, Gaya, Kurushetra etc., cannot equal the merit of Ekaadasi Vratha.


Ekaadasi Vratha begins with the sankalpaon the Dasami day, fasting on the Ekaadasi day and parane on Dwaadasi day. Since it is spread over three days it goes by the name Dinathraya or three-day Vratha. The evening meals on the Dasami and Dwaadasi days along with abstaining from both the meals on the Ekaadasi day, will make a total of four meals forbidden on these three days.


The literal meaning of the word Ekaadasi is one plus ten, where ONE stands for the Lord. Shri Vishnu Sashasra Nama Sthothram calls HIM "Ekasmai Namah" meaning salutations to the ONE. So in the very name of Ekaadasi Shri Hari is present and so it is auspicious day. Since Shri Hari is the presiding deity for Ekaadasi it is called 'Haridina' meaning a day to be dedicated entirely for worshipping HIM, meditating upon Him, listening to HIS glory and studying the scriptures. In short, anything we do on this day should please the Lord. Sri Purandara Dasa says "Vrathagalellavu Haridina Vrathadahinde". This is a unique concept to the followers of Dwaita philosophy. In Adwaita, Ekaadasi is just like any other day. In Vishistadwaita, Vaikunta Ekaadasi alone is meant for fasting and the day is spent in worshipping HIM and not other Ekaadasis.

Observance of Ekaadasi by fasting and meditating on the Divinity with implicit faith, is an excellent reflection of sathwa guna. The Lord mentions in the Gita that none born of prakruthi is free from the influence of three gunas, viz., sathwa, rajas and thamas. Of the three, sathwa is given the highest place because the jeeva in whom sathwa guna dominates moves towards the Nivruthi Marga i.e., Jnana - Bhakthi - Vairagya - Moksha. To such souls God reveals Himself. It is, therefore, compulsory to all castes and creeds, for young and old, for men and women to develop sathwa guna. Even our puranas proclaim that ekaadasi vow is for all people, at all places, for all times, since it has been gifted to us by our sages for our physical and spritual well - being. Its observance cleanses the mind and paves the way for Jnana. It is an established fact when one does not take food even though there is a desire for it, there will be increase in self - control and it develops a strong will-power. One who controls hunger will be away from sin because hunger is the root cause of many a sin. Shrimad Acharya says in Krishnamurtha Mahaarnava that the fire of merit that accrues from observing an Ekaadasi reduces to ashes the sins of hundred of births.


The moon is not in its full glory during Ekaadasi due to its movements. The food that is, therefore, consumed on these days remains undigested. Moon is the solicitation deity for food. Upavaasa does not mean mere fasting - it means Saameepya Vaasa (dwelling in proximity to the Lord) with archana, japa, karthashravana, niraahara and jaagarna. So after setting apart sometime to basic necessities the whole day and night is to be spent in thinking about HIS glories. Even if Shraadha falls on this day, it is to be performed on the Dwaadasi day only: By fasting on Ekaadasi day one can earn the unlimited grace of the Lord and attain Vaikuntaa. By fasting and meditating on God the body becomes pure and worthy to be called the temple of God. Varaaha Puraana says the pregnant woman, mothers of young children and those who are very weak can partake fruits like dates, banana, grapes, coconut, milk, curds and grains which are not cooked. They will not be considered to have broken the vow. All sins indulged in by the body and mind are wiped out by Upavaasa. No Vratha can be compared with Ekaadasi are considered thieves and deserve to be punished, says the Krishnaamrutha Mahaarnava. It is, therefore, a sin to look at even the face of one who eats food on this day.


1. It is Haridina-meant for spritual activity only.

2. Food will not be digested since the moon is not in full glory.

3. Shrimad Acharya has prescribed fasting, so it is mandatory to us.

4. Its observance reduces all sins to ashes.

5. Fasting tones up our health and keeps the body and the mind trim.


Fixing of Ekaadasi thithi is different from other thithis. All other thithis are treated as complete from one sun-rise to the next except Ekaadasi thithi. It is determined with reference to Arunodaya. four Ghatikas before sunrise is called Arunodaya. One Ghatia = 24 minutes i.e., 4 x 24 = 96 mts. before sunrise is Arunodaya. If sun-rise for example is 5.36 am for a day - Arunodaya will be 1 hour 36 mts. before that i.e. 5.36 - 1.36 = 4.00 am. If there is a trace of Dasami at the time of Arunodaya that Ekaadasi is called Viddha Ekaadasi and no fasting on such and Ekaadasi is allowed. If no fasting is done on Viddha Ekaadasi, fasting is done on Dwaadasi day and parane on Thrayodasi day.

In situations when Dasami, Ekaadasi, Dwaadasi fall on the same day, fasting should not be observed as there is Dasami Viddha. So fasting is done the next day. When Ekaadasi is not touched by Dasami and when there is Dwaadasi thithi on Thrayodasi day also (that means Ekaadasi thithi is there on tow consecutive Arunodayas) the fast should be continued and not broken on the first Dwaadasi. That means two consecutive days of fasting - it is called Athiriktha Ekaadasi and parane on Thrayodasi day. Athirikta means excessive. It can come in any month of the year although rare.

There is another occasion for two days of fasting when Dwaadasi has a contact of Shravana star and reigns during the afternoon. Such a Dwaadasi is called Shravana Dwaadasi. So along with a fast on Ekaadasi it is compulsory to fast on Shravana Dwaadasi. So along with a fast on Ekaadasi it is compulsory to fast on Shravana Dwaadasi day. It is strictly observed by followers of other schools also since Shravana is the Lord's star and the day associated with the Lord is Haridina. It is sacred. Shastras permit some relaxation for the aged and the sick in fasting on the first day but not on the Shravana Dwaadasi. During a year Shravana Dwaadasi fasting generally comes thrice, i.e,., Bhaadrapada Shukla Dwaadasi, Maagha Bahula Dwaadasi and Phaalguna Bahula Dwaadasi. In 1996, Maagha Bahula Dwaadasi was Sharvana Dwaadasi and none else. In 1997, there is no Sharavana Dwaadasi fasting.

We are not supposed to fast on Smartha Ekaadasi day which is according to us Dasami. On such a day there will be Harivaasara which is called Dasami Harivaasara; and so meals is to completed before the indicated time. For example, Dasami Harivaasara falls on 26.10.97 (Sunday) and meals is to be taken before 11.48 pm because Ekaadasi begins after that time. 10.11.97 (Monday) is another Smartha Ekaadasi day which is not a fasting day for us. 22.2.98 (Sunday) is Dasami Harivaasara - meals before 11.50 pm. 8.3.98 (Sunday) is another Smartha Ekaadasi day which is not a fasting day for us.

Ekaadasi Nirnaya is ticklish and differs from Mutt to Mutt because all do not employ Aryamaana for calculations. So it is a safe bet to follow the respective Mutt Panchaangas while ascertaining the Ekaadasi.

Normally 24 (12 x 2) Ekaadasis occur in a calendar year. When in a year ther is an Adhikamaasa 2 more are added. Each of these 26 Ekaadasis are named after women of hoary past for their chastity, virtuousness, dharma etc. The following table will give the details:


1. Chaithra Kaamada Varoodhini

2. Vaishaakh Mohini Aparaa

3. Jyeshtha Nirjala Yogini

4. Aashaadha Sayana Kaamikaa

5. Shraavana Puthrada Ajaa

6. Bhaadrapada Parivarthini Indiraa

7. Ashwayuja Paashaankusha Ramma

8. Karthika Prabodhini Uthpathi

9. Margahira Mokahadaa Suphalaa

10. Pushya Puthrada Shattila

11. Maagha Jayaa Vijayaa

12. Phaalguna Aamalaki Paapamochanaa

13. Adhika Massa Padmini Paramma


Ekaadasi is a fasting day to atone for our sins of indulging in undesirable acts, through Dashendriyas. It is a Vaishnava Vratha which is greater than all Yaagaas and its power to destroy sins is unmatched if we follow the dos and don'ts of it strictly which are given hereunder in a nutshell. This will be called aachaara.



1. Worship, meditate and think about HIM.

2. Keep awake during the night of Ekaadasi

3. Make a sankalpa for three day vow.

4. Break the fast on the Dwaadasi day as per rules

5. On Ekaadasi take theertha only once no tulasi to be eaten and have only angaara mark on the forehead.

6. Tell the greatness of Ekaadasi to others.

7. Perform Ekaadasi shraadha on Dwaadasi day

8. If shraadha falls on sadhana Dwaadasi serve food to the brahmins before Dwaadasi passes off

9. Even on vridhi, suthaka days Ekaadasi is to be observed.

10. Even while in their periods women have to observe Ekaadasi.

No food, water or sleep

No kind of enjoyment or sensual pleasures

No sleep during day time on Dasami, Ekaadasi and Dwaadasi.

The first part of Dwaadasi thithi is called Harivaasara and no food to be taken during that period.

Do not take meal in another person's house on Dasami and Dwaadasi days.

No cooked food to be offered as Naivedyam on Ekaadasi. No Ramaa naivedyan.

No shraadha or homa on Ekaadasi day.


Two plus ten is Dwaadasi etymologically. So the twelth day in every fortnigth is Dwaadasi, an important day in Ekaadasi Vratha Paddhathi on which day the fast is broken (execpt on the Shravana Dwaadasi). The Ekaadasi shraadha is to be performed only on Dwaadasi. If there is very little Dwaadasi thithi on the day of breaking the fast it is called Saadhana Dwaadasi or Alpha Dwaadasi. It is so called because one has to make all our effort to observe Dwaadasi in such a short time. On Sadhana Dwaadasi day one can take bath before Arunodaya. On other day one should not take bath before Arunodaya. The afternoon sandhyavandanam should also be completed before sunrise. Vaishvadeva homa, Brahma Yagna, all tharpanams to be completed within 48 minutes before actual sunrise; and one should anticipatingly await sunrise to break the fast ready to sip water from the right hand palm. To derive the benefits of Ekaadasi fasting Dwaadasi parane should be observed at the scheduled time. In the Bhagavatha, Ambareesh did the same thing. If pithru shraadha falls on Saadhana Dwaadasi brahmins should sit for partaking food before Dwaadasi passes off.


The last part of Dasami Viddha Ekaadasi and the first part of Dwaadasi are known as Harivaasara. These are also auspicious and merit fasting. On Dasami harivaasara day food is to be taken before the time mentioned in the Panchaanga since Ekaadasi will encroach on Dasami after that time. On Dwaadasi harivaasara day, food should be taken after the time limit mentioned since Dwaadasi may not have come before that time. During harivaasara no homa, no tharpana, no Rama naivedya to be performed. Shri Madhwacharya in his Sri Krishnamrutha Mahaarnava says "A thousand solar eclipes, ten thousand Vyateepaataas and a lakh of amaavaasyas do not have on sixteenth merit of the auspiciousness of Dwaadasi". Hence the supremacy of the Dwaadasi has the greates punya thithi.



Dashamee divase Parapte Vrathastoham Janaaradan
Thridinam Devadevesha Nirvigham Kuru Keshava

- Brahmavaivartha Puraanam

Janaardana! Today being Dasami I am ready for the three day vow. Oh, Lord! Deva Deva! Keshava! see that no obstacles come in the way of my vow.


Ekaadashyam Niraharaha Sthithvahani Parehyaham
Bhookshyaami Pundareeksha Saranam Me Bhavaachyutha

- Brihannaaradeeya Puraanam XXI - 15

After fasting on Ekaadasi I will eat on Dwaadasi, Please be my reguge Oh, Achyuta!

Adyashvasheha Niraahaaro Bhootvaaham Dwaadashee Dine
Vidhaasye Paaranam Deva Preetho Bhava Ma maanisham

- Varaahapuraanam

I will be on a fast today and tomorrow and break the fast on Dwaadasi. Lord! may you be pleased!


Ajnaana Thimiraandhasya Vratenaanena Keshava
Praseeda Sumukho Natha jnaanadristi Prado Bhava

- Brihannaradeeya Puraanam XXI-20

Oh Lord! Keshava! I am blinded by the darkness of ignorance. By my undertaking this fast on Ekaadasi may it please you to bless me with the light of knowledge.

Ekaadasyupavaasena Dwaadashee Paarnenacha
Yadaarjitham Mayaa Punyam Thena Preenathu Keshavah

- Brahmavaivartha Puraanam

May Lord Keshava be pleased with the merit that accrued to me by fasting on Ekaadasi and breaking the fast on Dwaadasi.

Now that the significance on Ekaadasi vow is elaborated, waste no time in joining that select group of people who undertake shuddha upavaasa on Ekaadasi and rest assured that the Lord will redeem us with His infinite Grace.

"Madhwamatha Siddhanthada Paddhathi bidabedi,
bidabedi, bittu kedabedi, kedabedi"





Particulars (Timings - Indian Time)







































Ekaadasi (Paashaankusha)

Dasami Harivaasara (Food befor 11.48 pm)

Ekaadasi (Rama)

Alpa Dwaadasi (Parana before 8.17)

Ekaadasi (Prabhodini)

Uttana Dwaadasi - Tulasi Kalyanam

Ekaadasi (Uthpathi)

Harivaasara-Parana after 7.56 am

Ekaadasi (Mokshadaa)

Ekaadasi (Saphalaa)

Ekaadasi (Puthrada)

Mukkoti Dwaadasi-Harivaasara-Parana after 7.12 am

Ekaadasi (Shattila)

Ekaadasi (Jayaa)

Dasami Harivaasara-Food before 11.50 pm

Ekaadasi (Vijayaa)

Dasami Harivaasara-Food before 10.36 pm

Ekaadasi (Aamalaki)

Ekaadasi (Paapamochana)

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----- Original Message ----
From: angel <>
Sent: Thursday, August 23, 2007 3:22:24 PM
Subject: Re: [KNRaoJyotish] Putrada Ekadashi - Gain of Child - Fast on 24th Aug 07

Hi Sunil Ji

Thanks for such a good information.

Do you now something about what is to be done on
dwadesi day (rituals to be followed) incase some one
keeps ekadesi fast?


--- Sunil John <> wrote:

> Pavitropana Ekadasi (Putrada Ekadashi)
> from Bhavishya Puran
> August 24, 2007
> Shri Yudhisthira Maharaja said, "Oh Madhusudana, Oh
> killer of the Madhu demon, please be merciful to me
> and describe to me the Ekadasi that occurs during
> the light fortnight of the month of Shravana
> (July-August)." The Supreme Lord, Sri Krishna,
> replied, "Yes, Oh king, I shall happily narrate its
> glories to you, for just by hearing about this
> sacred Ekadasi one attains the merit of performing a
> horse sacrifice.
> "At the dawn of Dvarpara-yuga there lived a king by
> the name of Mahijita, who ruled the kingdom of
> Mahismati-puri. Because he had no son, his entire
> kingdom seemed utterly cheerless to him. A married
> man who has no son gains no happiness in this life
> or the next.
> The Sanskrit word for 'son' is putra. Pu is the name
> of a particular hell, and tra means 'to deliver.'
> Thus the word putra means 'a person who delivers one
> from the hell named Pu.' Therefore every married man
> should produce at least one son and train him
> properly; then the father will be delivered from a
> hellish condition of life. But this injunction does
> not apply to the serious devotees of Lord Vishnu or
> Krishna, for the Lord becomes their son, father, and
> mother.
> Furthermore, Chanakya Pandita says,
> satyam mata pita jnanam
> dharmo bhrata daya sakha
> santih patni ksama putrah
> sadete mama vandhavah
> "Truth is my mother, knowledge is my father, my
> occupational duty is my brother, kindness is my
> friend, tranquility is my wife, and forgiveness is
> my son. These six are my family members." Among the
> twenty-six leading qualities of a devotee of the
> Lord, forgiveness is the topmost. Therefore devotees
> should make an extra endeavor to develop this
> quality. Here Chanakya says "forgiveness is my son,"
> and thus a devotee of the Lord, even though he may
> be on the path of renunciation, may observe this
> Ekadasi and pray to attain this kind of "son."
> For a long time this king tried very hard to obtain
> an heir, but to no avail. Seeing his years advancing
> ever onwards, King Mahijita became increasingly
> anxious. One day he told an assembly of his
> advisers: 'I have committed no sin in this life, and
> there is no ill-gotten wealth in my treasury. I have
> never usurped the offerings to the demigods or
> brahmanas. When I waged war and conquered kingdoms,
> I followed the rules and regulations of the military
> art, and I have protected my subjects as if they
> were my own children. I punished even my own
> relatives if they broke the law, and if my enemy was
> gentle and religious I welcomed him. Oh twice-born
> souls, although I am a religious and faithful
> follower of the Vedic standards, still my home is
> without a son. Kindly tell me the reason for this.'
> "Hearing this, the king's brahmana advisers
> discussed the subject among themselves, and with the
> aim of benefiting the king they visited the various
> ashrams of the great sages. At last they came upon a
> sage who was austere, pure, and self-satisfied, and
> who was strictly observing a vow of fasting. His
> senses were completely under control, he had
> conquered his anger, and he was expert at performing
> his occupational duty. Indeed, this great sage was
> expert in all the conclusions of the Vedas, and he
> had extended his life span to that of Lord Brahma
> himself. His name was Lomasa Rishi, and he knew
> past, present, and future. After each kalpa passed,
> one hair would fall out of his body (One kalpa, or
> twelve hours of Lord Brahma, equals 4,320,000,000
> years.) All the king's brahmana advisers very
> happily approached him one by one to offer their
> humble respects.
> "Captivated by this great soul, King Mahijita's
> advisers offered obeisances to him and said very
> respectfully, 'Only because of our great good
> fortune, Oh sage, have we been allowed to see you.'
> "Lomasa Rishi saw them bowing down to him and
> replied, 'Kindly let me know why you have come here.
> Why are you praising me? I must do all I can to
> solve your problems, for sages like me have only one
> interest: to help others. Do not doubt this.'
> Lomasa Rishi had all good qualities because he was a
> devotee of the Lord. As stated in the
> Srimad-Bhagavatam (5:18:12),
> yasyasti bhaktir bhagavaty akinchana
> sarvair gunais tatra samasate surah
> harav abhaktasya kuto mahad-guna
> manorathenasati dhavato bahih
> "In one who has unflinching devotional service to
> Krishna, all the good qualities of Krishna and the
> demigods are consistently manifest. However, he who
> has no devotion to the Supreme Personality of
> Godhead has no good qualifications because he is
> engaged by mental concoction in material existence,
> which is the external feature of the Lord."
> "The king's representatives said, 'We have come to
> you, Oh exalted sage, to ask for your help in
> solving a very serious problem. Oh sage, you are
> like Lord Brahma. Indeed, there is no better sage in
> the entire world. Our king, Mahijita, is without a
> son, though he has sustained and protected us as if
> we were his sons. Seeing him so unhappy on account
> of being sonless, we have become very sad, Oh sage,
> and therefore we have entered the forest to perform
> severe austerities. By our good fortune we happened
> upon you. Everyone's desires and activities become
> successful just by your darshan. Thus we humbly ask
> that you tell us how our kind king can obtain a
> son.'
> "Hearing their sincere plea, Lomasa Rishi absorbed
> himself in deep meditation for a moment and at once
> understood the king's previous life. Then he said,
> 'Your ruler was a merchant in his past life, and
> feeling his wealth insufficient, he committed sinful
> deeds. He traveled to many villages to trade his
> goods. Once, at noon on the day after the Ekadasi
> that comes during the light fortnight of the month
> of Jyeshtha (Trivikrama &#8211; May-June), he became
> thirsty while traveling from place to place. He came
> upon a beautiful pond on the outskirts of a village,
> but just as he was about to drink at the pond a cow
> arrived there with her new-born calf. These two
> creatures were also very thirsty because of the
> heat, but when the cow and calf started to drink,
> the merchant rudely shoved them aside and selfishly
> slaked his own thirst. This offense against a cow
> and her calf has resulted in your king's being
> without a son now. But the good deeds he performed
> in his
>  previous life have given him rulership over an
> undisturbed kingdom.'
> "Hearing this, the king's advisers replied, 'Oh
> renowned rishi, we have heard that the Vedas say one
> can nullify the effects of one's past sins by
> acquiring merit. Be so kind as to give us some
> instruction by which our king's sins can be
> destroyed; please give him your mercy so that a
> prince will take birth in his family.'
> "Lomasa Rishi said, 'There is an Ekadasi called
> Putrada, which comes during the light fortnight of
> the month of Shravana. On this day all of you,
> including your king, should fast and stay awake all
> night, strictly following the rules and regulations.
> Then you should give the king whatever merit you
> gain by this fast. If you follow these instructions
> of mine, he will surely be blessed with a fine son.'
> "All the king's advisers became very pleased to hear
> these words from Lomasa Rishi, and they all offered
> him their grateful obeisances. Then, their eyes
> bright with happiness, they returned home.
> "When the month of Shravana arrived, the king's
> advisers remembered the advice of Lomasa Rishi, and
> under their direction all the citizens of
> Mahismati-puri, as well as the king, fasted on
> Ekadasi. And on the next day, DvAdasi, the citizens
> dutifully offered their accrued merit to him. By the
> strength of all this merit, the queen became
> pregnant and eventually gave birth to a most
> beautiful son.
> "O Yudhisthira," Lord Krishna concluded, "the
> Ekadasi that comes during the light fortnight of the
> month of Shravana has thus rightfully become famous
> as Putrada["bestower of a son"]. Whoever desires
> happiness in this world and the next should
> certainly fast from all grains and legumes on this
> holy day. Indeed, whoever simply hears the glories
> of Putrada Ekadasi becomes completely free of all
> sins, is blessed with a good son, and surely ascends
> to heaven after death."
> Thus ends the narration of the glories of
> Shravana-sukla Ekadasi, or Putrada Ekadasi, from the
> Bhavishya Purana.
> Pinpoint customers who are looking for what you
> sell.
=== message truncated ===

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Brihaspati Gayatri, Vishwamitra/Gaathina Rishi Rig Veda 6.62.6