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T he real appearance and
Qualities of Omni –
Potent is beyond description.

That may not be counted in

Hundreds and Thousands

They may not be divided in

varieties and variations

They may not be termed

with either by colour or by
measure

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

This physique is made of flesh

and blood – And this has the
five sensitiveness and have
the tendencies of enormity
[Try and attempt many times A lier when he tells a lie he One who wants the
that will give good – result. imagines no-other – one who heavenliness or wisdom that
But laziness and idleness or knows about it but due to person should demolish the
solititude will give poverty.] consequence of the lie he will feelings of five senses of
face sorrow. physique.
This Universe is filled with
ever-present lightness which Through the seed of a Banian A person who has divinity of
has the nature of expansion. Tree, it grows as a shrub and the natures should posser grac
This is called stava – guna plant. And finally it comes up efulness,patience,stability,pur
nature as a big tree ity,and gratitude(gratitude)the
right fullness with obelience
This kind of nature has no This Universe is the seed for takes a person to enter into
foist-or burden. the whole galaxy. And it has heaven this sinful nature
both good – and-bad qualities is disobedience.which will
Pleasure has the tendency of known and unknown things. throw him into the hall.
willingness and ambition. Deattachment is the weapon
through which a person
This comes out with one should cut off this tree to get One who never feels tire
combination of strong-desire. self – realization. some,
This is called Rajo – Guna,
which posses enmity
Siddhi Times USA 4
One who doesn’t have the become tire -some. thought itself is to be avoided
sensation that is ego or ‘I’
Thouse who are doing the A Person who realizes through
One who has the strength and acts against the justice get continuous, Concentration of
enthusiasm. cruel nature, and they get the ‘self’ (ATMA) gets rid
destroyed. of fear of death. That person
One who is unmoved either in never feels old – aged and
success or defeat That kind The good people get fame and never observe the pain of
of person has the lightness of benefit. death.
the soul,
An egoistic person thinks Among all the wealth the
A person who know the that every thing happens All-mighty’s grace is the true
three times, past, present and through his power, which is wealth the worldly rich things
future; can conquer anything over – confidence that kind of are not the wealth, they can
including this world

A person’s devineliness can

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

The earth gives place for a

person who digs it but the
earth never fears for that.

Toleration is like that, one

should bear the curses and
afuses that is patience.

Through the act of Justice

and Truth the will of god is
executed

All the living things do the

work of good and bad events
Because of the duty they

Siddhi Times USA 5

be seen or witnessed even he is “OM” the god relieves himself from
among the people of bad and A person when he entirely all sufferings.
evil nature. surrenders to the Almighty he Sufferance gives pain, pain
crosses the ocean of rebirths. makes a person thoughtless
God is the atom persists and void of knowledge.
within an atom. Worship the god who have Because of these things fear
made this Universe, and and bad events happens. God
God is oldest among that had planets and the sun. is the savior and protector
passed away. one’s physique is purified by
He is the creator and destroyer water like that one’s inner
He has the form which can’t of the galaxy. God has no mind is purified by Truth.
be described by the words wants and hatred towards Avoid fear and agony.
anything.
Among one word as slogan A devotee who surrenders to

Siddhi Times USA 6

Siddhi Times USA 7

“When I had an ego, guru
was not there. I attached a
guru, ego vanished. The path
of love is narrow. It can not
attach both ego and God in
one place!” This is the gospel
of Kabir.
Kabir can be compared to
a flower of a tree. The tree
bends in summer and shivers
in winter. It is in the receiving
end. It absorbs nutrients from
land, life from water and
pranic energy from sun-rays.
On the other hand the flower
that is born to such a tree is
soft and delicate. Its message
is vast. It’s a feast to the
eyes it spreads a fragrance
around. Though the flower’s
life is short, it lives for the
sake of others. It gives its
sweet nectar to butterflies
Siddhi Times USA 8
and finds happiness in
other’s happiness. The same
way the hard hearted selfish
around rise saints like Kabir.
They spread universal love.
They lead an ideal life
(solititude).
A muslim weaver called
‘Neeru’ came across a baby
floating on the leaf of a
lotus. He took the baby into
his loving hands named him
Kabir and brought him up.
Kabir means good of human
souls or Mahatma. Little did
he know, when he named him
that, he would really become
a Mahatma.
Love to the almighty was in
born quality of Kabir. That
is why he had been a sincere
devotee to the God from
the childhood. His affection
and love was blended with
a quest for knowledge. He
asked such probing questions
that his teachers were unable
to answer. The teachers sent
back Kabir to his house.
Though Kabir possessed
huge knowledge he could not
be able to acquire the name of
a scholar or degree holder in
modern education terms. He
turned out to be poet, singer
and a composer. Whatever
field he touched they were in
devotional path.
To attain knowledge of self,
one requires pure wisdom
with severe penance. Pure
wisdom teaches dualism that
is the true nature of universe
and twin nature of illusion.
The penance detaches him
from the external world.
When Kabir learned this
basic principle of life, his
affection of love to God grew
up. He also learned lessons
of mortality from nature
around. Kabir’s search for
knowledge was so much that
he did not leave any religion
untouched. He learned and
listened to Hindu Sastras,
Muslim Koran, Sufi masters
lectures etc.
Kabir’s father forced him
to take up his weaver’s
job. The affection of love
in him dominated over the
craftsmanship. At times
because of the noises of
human being Kabir entered
into deep silence of godliness.
Once as he was walking
across a house, he saw a
woman grinding the jowar
seeds in a manual processing
machine. He wept for that. A
sadhu or saint who happened
to pass that way asked him
the reason for his weeping.
Kabir explained his feelings
and asked whether there was
no escape from death.
The saint being touched by
his renunciation explained
philosophy of life, from that
very example “Look my
son, the grinding machine
crushes all the jawar seeds.
But look carefully a few
seeds that are struck to the
core-rod are intact they can
not be crushed. The same
way that ever is struck to
the core-rod of godliness,
though being grinded in the
worldly affairs, will not be
affected by death.
Kabir was very much
impressed by his teaching
and devoted his time totally
to God. Some months after
Kabir’s father passed away
and the burden of running
family fell on Kabir’s
shoulders. He was forced
to take up the weaving
task, but half the time he
was engrossed in the love
of godliness. God came to
his rescue then and finished
his task. Ultimately, they
were wonderfully woven.
He took those clothes to the
exhibition to sell them. But
nobody dared to buy those
clothes.
Kabir was un-mindful
of the situation when a
Brahmin came begging for
clothes. Kabir gave a cloth
generously free of cost to
that person. Then a Muslim
came asked for clothes. He
gave the remaining clothes
to the second person. Kabir
could able to see God in both
Hindu and a Muslim. God
deprived him of his business
Siddhi Times USA 9
took the form or total
impression of Brahmin and
went to Kabir’s mother and
placed the complaint. The
mother came angrily to the
exhibition and beat up Kabir
with a hard-stick. Since Kabir
was immersed in meditation
the wounds were reflected
on the Brahmin nearly him.
When Kabir opened his
eyes he saw ‘Lord Sri Ram’
himself was the person who
received the wounds. Kabir
and his mother were thrilled
Siddhi Times USA 10
as she embraced her son with by the Hindu masters. He
tears of joy. was not also accepted by
the Muslim masters since
Her tears of joy were short his behavior was against the
lived. Her eyes were covered norms of his religion.
with illusion. She was scared
that her son would be lost. So Kabir was not confined to
to bring him back to mundane any religion but it was not
world, she performed his understood by great people.
marriage with Loyee. Though With a broken heart, he was
Kabir was not inclined, he loitering on the banks of river
had no other go. But his Ganga. He lost all hopes of
quest for knowledge was meeting a guru. He almost
unquenchable. Kabir being fainted and dozed off to sleep
a muslim was not accepted there. The next morning, a
guru by the name Ramananda Swami on
his way to Ganges happened to step over
him. Then he uttered “‘Ram”. Kabir woke
up to these uttering’s and accepted him as
his guru. The guru too had no objection to
receive him as his disciple. He did not have
any objection since it was all designed by
the God. Ramananda Swami was a staunch
devotee of God. Once Goddess Lakshmi
decided to test him and created a Rose
Garden on his path. He plucked one rose, but
the Goddess almost snatched it away from
his hands and took it straight to Lord Vishnu
and she said “Look your
disciple is a thief”. God smiled at her and
said “He plucked it only to offer it to me and
you brought it all the way to me personally”.
Lakshmi Devi was moved by his devotion
and offered to help him. The Lord explained,
“Kabir is not after the riches or material
comforts. He wants to spread affection of
love to the God around him. He needs a right
disciple for that. So I will create a disciple out
of the flower you brought here”. Speaking
thus he changed it into a baby and that baby
was no other than Kabir himself. So, Kabir
and Ramananda Swami made a good pair.
He felt he had lost his ego.
Siddhi Times USA 11
The freedom fighter in Southern India called
V.O.Chidambaram, had stated in his writings
during the improvement period as “No life
exists without tears”.

Related to the same, Lord Buddha’s theory

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

The wizards in meditation are too many.

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

The benefit of meditation is wisdom.

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

Siddhi Times USA 12

Siddhi Times USA 13
matured person. Maturity gives happiness. a silent and clean place and meditate upon a
Happiness is not coming from the external personal god or goddess. This practice is called
world but within one person’s own mind and Niyaman. One should bring it into practice
self. early in the morning and before the sun-set.

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

One who knows the

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

By folding legs in
sitting posture one
should start meditation.
Controlling all the five
senses, may not be
possible to all kind
of people. So choose
Siddhi Times USA 14
The society has its own time table and its
own superiority consciousness. A person may
suffer because of his over dominating wife
and another person may suffer because of his
workmanship, thru shed by the boss or owner.
Some may suffer because of bad kind of
parentage. Through meditation a person gets
relief for some hours. That relief can give that
person a good health.

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

Mind can be compared

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

“When a person
understands the mind
he speaks the truth. No
one speaks the truth
Siddhi Times USA 15
without understanding, the truth. Understand
the understandable!

“Though a person is not able to understand,

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

Awareness is an important thing; good intuition

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

One need not run away from family and

family life. A small corner in a person’s room
can become a holy place like Rishikesh.

Awareness also indicates avoiding too much

of sleep. It may look like a mad person’s deed
but while growing in meditation a person can
perform miracles.

Meditation is the key to a person whose

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

When one sees another person he compares

his status with his own status; that may
bring unhappiness or happiness. One should
understand appointment is closely related with
disappointment. One should stop comparing
one-self with another person. Instead of that-
one should know his own-self. In the mirror,
one’s reflection is visible. Like that when
a person sees himself or herself through
meditation that person gets clearness and
detachment, which is very helpful to get-rid
of the monster called over-ambition.
Siddhi Times USA 16
Suprabhatam with translation in English
A pre dawn in many south Indian temples and
homes
Suprapatham To Lord Balaji (Mahavishnu)
( with its translation in English)
“kausalya supraja rama!purva sandhya pravartate, uthishta!
narasardula! kartavyam daivam ahnikam “

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

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

Siddhi Times USA 17

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

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

May it be an auspicious dawn (morning) to Thee, O Lakshmi, the Mother

of the Worlds, the ever dweller on the chest of Vishnu ( i.e., the
enemy of the demons, madhu and Kaitabha), of attractive and divine
form, the Mistress and of the nature of granting the desired objects
of those seeking refuge!

|| 4 ||
thava suprabhatham aravindalochane ! bhavathu prasanna mukhachandra
mandale vidhisankarendra vanithabhirarchithe ! vrishasaila
Siddhi Times USA 18
Siddhi Times USA 19
nathadavithel dayanidhe “

May it be an auspicious dawn to Thee, O Lakshmi of the eyes like the

lotus, of a bright face like the Moon, worshipped by the wives of
Brahma, Shankara and Indra and a treasure of compassion. You have an
endearing attachment to your devotees.
|| 5 ||
“athriyadhi saptharushays samupasya sandhyam aakasa sindhu kamalani
manoharani aadaya padhayuga marchayithum prapanna: seshadrisekhara
vibho! thava suprabhatham”

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

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

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

The breeze, carrying the wonderful fragrance of the partly opened

lotuses and the beautiful ears of the trees like the Areca and
Coconut, is gently blowing. Lord of Seshachala! May it be an
auspicious dawn to Thee.

|| 8 ||
“unmilya nethrayugam uttama-panjarasthaa : Paathraa vasishta
kadhaleephala payasani bhukthvaa saleelamatha keli sukha: patanthi
Seshadri-sekhara-vibho! thava suprabhatham “

The parrots, kept for pleasure in the foremost cages, opening their
eyes, are graciously singing, after eating the remains of the plantain
fruits and the payasam in the vessels. Lord Seshachala! May it be an
Siddhi Times USA 20
auspicious dawn to Thee?

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

Thumburu Narada is speeding up to you. His Veena is set to sing your

glory. Do hear these melodious songs of Narada.

|| 10 ||
“brungavaleecha makaranda rashanuvidda jhankara geetha ninadaissa
sevanaya niryathyupaantha sarasee kamalodarebhyaha
seshadri-sekhara-vibho! thava suprabhatham”

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

|| 11 ||
“yosha ganena varadhadni vimathyamaane ghoshalayeshu dhadhimanthana
theevraghoshaaha Roshaathkalim vidha-dhathe kakubhascha kumbhaha
seshadri-sekhara-vibho! thava suprabhatham”

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

Siddhi Times USA 21


Pandit
L.V. Sharma
I’m blessed a lot to share my ideas with
you all through the past issues. In this
issue also I wish to share some more
ideas about spirituality. Adi Shankara
is considered as a re incarnation of
Lord Shiva. Even though he born and
died thousands of years back he had
foreseen thousands of years forward.
His thoughts were highly spiritual.
Even though he was a Hindu, he has
written a lot about self realization and
spirituality, which is highly useful to
the metaphysical society of today.
In this issue I wish to discuss about
the thoughts of Sri.Adi Shankara.The
world is not an illusion according to
Sankara. The world is relatively real,
while Brahman is absolutely real. The
world is the product of Maya or Avidya.
The unchanging Brahman appears as
the changing world through Maya.
Maya is a mysterious indescribable
power of the Lord which hides the
Siddhi Times USA 22
real and manifests itself as the unreal:
Maya is not real, because it vanishes
when you attain knowledge of the
Eternal. It is not unreal also, because
it exists till knowledge dawns in you.
The superimposition of the world on
Brahman is due to Avidya or ignorance.
To Sankara, the individual soul is
only relatively real. Its individuality
lasts only so long as it is subject to
unreal limiting conditions due to
Avidya. The Jiva identifies itself with
the body, mind and the senses, when it
is deluded by Avidya or ignorance. It
thinks, it acts and enjoys, on account
of Avidya. In reality it is not different
from Brahman or the Absolute. The
Upanishads declare emphatically:
“Tat Tvam ASI—That Thou Art.” Just
as the bubble becomes one with the
ocean when it bursts, just as the pot-
ether becomes one with the universal
ether when the pot is broken, so also the
Jiva or the empirical self becomes one
with Brahman when it gets knowledge
of Brahman. When knowledge dawns
in it through annihilation of Avidya,
it is freed from its individuality and
finitude and realizes its essential
Sachidanand nature. It merges itself
in the ocean of bliss. The river of life
joins the ocean of existence. This is
the Truth.
The release from Samsara means,
according to Sankara, the absolute
merging of the individual soul in
Brahman due to dismissal of the
erroneous notion that the soul is
distinct from Brahman. According to
Sankara, Karma and Bhakti are means
to Jnana (wisdom) which is Moksha.
To Sankara the world is only relatively
real . He advocated , the theory of
appearance or superimposition. Just
as snake is superimposed on the rope
in twilight, this world and body are
superimposed on Brahman or the
Supreme Self. If you get knowledge
of the rope, the illusion of snake in
the rope will vanish. Even so, if you
get knowledge of Brahman or the
Imperishable, the illusion of body and
world will disappear. In Vivarta-Vada,
the cause produces the effect without
undergoing any change in itself. Snake
is only an appearance on the rope. The
rope has not transformed itself into a
snake, like milk into curd. Brahman
is immutable and eternal. Therefore,
it cannot change itself into the world.
Brahman becomes the cause of the
world through Maya, which is its
inscrutable mysterious power or
Sakti.
When you come to know that it is only
a rope, your fear disappears. You do
not run away from it. Even so, when
you realize the eternal immutable
Brahman, you are not affected by the
phenomena or the names and forms
of this world. When Avidya or the
veil of ignorance is destroyed through
knowledge of the Eternal, when
Mithya Jnana or false knowledge is
removed by real knowledge of the
Imperishable or the living Reality,
you shine in your true, pristine, divine
splendor and glory. I wish to quote
Siddhi Times USA 23
 some more from another great saint
Sri Ramana Maharishi. He has also
written a lot about spirituality. To
Have a spiritual life we should raise
some questions to oureself. By getting
the proper answer, we will have the
best guidance to lead a highly spiritual
life. He has given the questions and
answers , that one should ask himself.
Then only one can ahave the self
realization and by ralizing one, will
lead the life in the path of spirituality.
He has given them as the basic
instructions to lead a spiritual life.
1. What are the marks of a real teacher
(Sad guru)?
Steady abidance in the Self, looking
at all with an equal eye, unshakeable
courage at all times, in all places and
circumstances, etc.
2. What are the marks of an earnest
disciple (sadsisya)?
An intense longing for the removal
of sorrow and attainment of joy and
an intense aversion for all kinds of
mundane pleasure and to lead a highly
spiritual life.
3. zWhat are the characteristics of
instruction (upadesa)?
The word ‘upadesa’ means: ‘near
the place or seat’ (upa - near, desa
- place or seat). The Guru who is
the embodiment of that which is
indicated by the terms sat, chit, and
ananda (existence, consciousness
and bliss), prevents the disciple
who, on account of his acceptance
of the forms of the objects of the
senses, has swerved from his
true state and is consequently
distressed and buffeted by joys
and sorrows, from continuing
so and establishes him in
his own real nature without
differentiation.
Upadesa also means showing
Siddhi Times USA 24
a distant object quite near. It is brought
home to the disciple that the Brahman
which he believes to be distant and
different from him is near and not
different from himself.
4. If it be true that the Guru is one’s
own Self (atman), what is the principle
underlying the doctrine which says
that, however learned a disciple may
be or whatever occult powers he
may possess, he cannot attain self-
realization (atma-siddhi) without the
grace of the Guru?
Although in absolute truth the state of
the Guru is that of oneself it is very
hard for the Self which has become
the individual soul (jiva) through
ignorance to realize its true state or
nature without the grace of the Guru.
All mental concepts are controlled by
the mere presence of the real Guru. If
he were to say to one who arrogantly
claims that he has seen the further
shore of the ocean of learning or one
who claims arrogantly that he can
perform deeds which are well-nigh
impossible, “Yes, you learnt all that is
to be learnt, but have you learnt (to
know) yourself? And you who are
capable of performing deeds which
are almost impossible, have you seen
yourself?”, they will bow their heads
(in shame) and remain silent. Thus it
is evident that only by the grace of the
Guru and by no other accomplishment
is it possible to know oneself.
5. What are the marks of the Guru’s
grace?
It is beyond words or thoughts.
6. If that is so, how is it that it is said
that the disciple realizes his true state
by the Guru’s grace?
It is like the elephant which wakes up
on seeing a lion in its dream. Even
as the elephant wakes up at the mere
sight of the lion, so too is it certain that
the disciple wakes up from the sleep
of ignorance into the wakefulness of
true knowledge through the Guru’s
benevolent look of grace.
7. What is the significance of the
saying that the nature of the real Guru
is that of the Supreme Lord?
NOTE: So long as the ‘I’ exists it is
necessary to accept the Lord also. If
any one wishes to regain easily the
supreme state of identity (sayujya)
now lost to him, it is only proper that
he should accept this conclusion.
10. What is the mark of the ego?

In the case of the individual soul
which desires to attain the state of true
knowledge or the state of Godhood
(super human power) and with that
object always practices devotion, when
the individual’s devotion has reached
a mature stage, the Lord who is the
witness of that individual soul and
identical with it, comes forth in human
form with the help of sat-chit-ananda,
His three natural features, and form
and name which he also graciously
assumes, and in the guise of blessing
the disciple, absorbs him in Himself.
According to this doctrine the Guru
can truly be called the Lord.
8. What is the end of the path of
knowledge (jnana) or Vedanta?
The individual soul of the form of ‘I’ is
the ego The Self which is of the nature
of intelligence (chit) has no sense
of ‘I’. Nor does the insentient body
possess a sense of ‘I’. The mysterious
appearance of a delusive ego between
the intelligent and the insentient, being
the root cause of all these troubles,
upon its destruction by whatever
means, which which really exists will
be seen as it is. This is called Liberation
(moksha).
I thank Sri Sri Siddhar Swamiji for
giving me a chance to share my ideas
with you all and I pray the almighty
to make all of us to have a beautiful
spiritual walk of life. If we all have the
spiritual walk of life the entire universe
will lead a very peaceful life.

It is to know the truth that the ‘I’ is

not different from the Lord (supre
human Power, and to be free from the
feeling of being the doer (kartrtva,
ahamkara).

9. How can it be said that the end of

both these paths is the same?

Whatever the means, the destruction

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

Siddhi Times USA 25

 Sri Selvam “Siddhar”
I am sure you enjoyed reading the information
about 27 stars in the zodiac which was referred
in the last month article. The mentioning of
star gives the full explanation that the family of
sun in the space has to find the location in the
space of galaxy. To specify the existing spot in
the space while the earth is on travel around the
sun, the identifying boundaries are needed. So
there exists a star group several million miles
away. These star groups are 360° around the
earth. With the locations of the Sun, Moon,
Mars, Mercury, Jupiter, Venus and Saturn,
one can find as a snap shot in connection to the
birth time of a child or to a specific time. So,
in the circle of 360°, the identifying places are
Siddhi Times USA 26
fixed with zodiac signs of 12 houses which are
starting from Aries(Mesha), Taurus(Rishba),
Gemini(Miduna), Cancer(Kadaga),
Leo(Simam), Virgo(Kanya), Libra(Tulam),
Scorpio(Virchiga), Saggitarius(Dhanur),
Capricorn(Magara), Aqua(Kumba),
Pisces(Meena).
For a view of resemblance, each sign is pictured
like Goat, Bull etc. For these 12 signs, 27 stars
are notified as identification to the houses.
Each star is scanned to four parts as 1, 2, 3
and 4 parts for accuracy of area.
For example Sign, Aries (Mesha), there are 2
full stars (Ashwin & Bharani) and one ¼ star (Maga).
1: Ashwin (Full Star)
2: Bharani (Full Star),
and one forth of Krithika belonged to Mesha.

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

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

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

Siddhi Times USA 27


These 27 stars are of 9 groups. The 1st group ASHWIN-MAGA-
MOOLA belonged to KEDU; 2nd group for VENUS, 3rd group
for SUN, 4th group for MOON, 5th group for MARS, 6th group
for RAGU, 7th group for JUPITER, 8th group for SATURN and
9th group for MERCURY. SUN, MOON, MARS, MERCURY,
JUPITER, VENUS and SATURN are known to every body.
What about RAGU and KEDU? This is to be known clearly.
Earth has got the Moon which circles around the earth. The
orbital route and the inclination of Moon with its axis rotate
to the occurrences of Eclipses. These elliptical occurrences
are connecting to the world and on such day of Eclipse, the
appearance of Sun or Moon disappears to certain hours that are
also merited in Astrology to predict the events in one’s life.
The day of Eclipse proves that the shadow of earth on an exact
day falls on Moon and will mash rays of Sun. Alternatively, in
other day, the shadow of Moon falls on Earth. This is the status
of the occurrence of eclipse. So Ragu and Kedu are the Nodes
of Moon and create shadow. They are not planets but DEEMED
as shadow planets.
Astrology is terming to give life of a person as 120 years. In
olden age they lived such life. Recent times, age is different.
Even at the age of 60, the man is considered very old. For all the
9 planets i.e (7 from Sun to Saturn and 2 of Ragu and Kedu) the
time of their REGIME, in a man’s life is decided according to
the position and place in which the Moon was in TRANSIT. That
means the star in which transit occurred comes to an account.
This star will be certainly in one group. In the nine groups, the
specific group in which the birth took place is taken for account
as the first and the beginning period of the planet to which the
star is belonging.
For example say star ‘Kritika’, in the tabulation chart it is
annexed in Sun’s group, so, we call it as Sun’s Dasa, in which
the birth has taken place.
In the same order, as indicated above the other planets like Moon,
Mars etc will come in a cyclic order. The order is Kedu Dasa will
be in ruling for a 7 years; Venus for 20 years, Sun for 6 Years,
Moon for 10 years, Mars for 7 years, Ragu for 18 years, Jupiter
for 16 years, Saturn for 19 years, Mercury(Buddha) 17 years
Siddhi Times USA 28
and thus the total years of 120. When the age is increasing the
order of other ruling planets would come to act after completion
of one Dasa.
The escorting Dasa’s are always according to the birth time
and the occupation of Moon in that particular star. That can
be adapted in order as mentioned above. This fundamental
knowledge is essential to be known. Otherwise the prediction
as per birth chart of Astrology can not be understood.
BIRTH CHART
It is 12 Signs, and 27 Stars, and the ruling period of 9 planets
are being imprinted in the mind file now. Next thing, we have
to chart out the positions of planets and box it in 12 signs. The
books “panchanga” as per the Ephimeries, the government
observations are, sold in book shop. It is necessary one should
keep the book for one year. The books are released once in a
year. For the needy date, one can check up the planets and its
position and box it as below. Now the Lagna (Ascendant) is
also to be known. On a particular day, the sun rise time of that
place and the sign in which the sun is visible to be noted. Actual
time of sun rise, the day starts and links to the particular time of
birth or proposed program. In the eastern horizon the signs will
be ascending and that particular sign is called is be Ascendant/
Lagna. By this time sun could have passed the either ¼ day or ½
or 3/4 days counting from sun rise.
OCCUPATION IN PARTICULAR STAR
SUN IN PUSHYA (POOSAM)
MOON IN SHATHAPISHA (SADAYA)
MARS IN KRITIKA
MARS IN PUNARVASU
JUP IN ANURADHA
VEN IN MAGA
SATURN IN MAGA
RAGU IN SHATHAPISHA (SADAYA)
KEDU IN MAGA
PISCES ARIES TAURUS MIDUNA
Like wise, the chart is prepared. From the position of Moon, the
MOON SIGN is derived. In Indian Astrology the preference is
given to Moon Sign. In news paper, the predictions or signs to
be followed are by the Lunar-basic. In Europe, particularly in
London, they prefer sun sign. According to them, it is “Cancer”
on 1.8.2007. The Sun will be there for one full month. There will
be only one sign for whole one month, which is Cancer. But the
Moon will move for other sign with in 2¼ days as it circles the
earth and make one full round with in 28 days. Indian astrology
prefers only Moon’s position. The habit of people who live closer
from equator will like the coolness more, where as the people
who dwell far away to equator prefer only warmness. That is
why it’s said “warm welcome”. Warm relates to heat. Likewise,
the necessity permitted the usage of LUNAR accommodation
to be good for hot country like India, Africa. We will continue
further in the next issue.
REFORMATIVE NOTES FROM FORE FATHERS

• Every person who is born • To be with the norms of strait

comes into this world with empty forwardness is the virtue that does
hands and when dead, leaves the not vanish when the human body
world with the same empty hands. is destined to death.

• Truth has no eyes; deal the • Don’t expect the fruits of the
offence with scrutiny and balanced deeds that are equal to worshipping
mind. That is justification. of god.

• Contribution and Meditation • A true Master’s blessing is

are the paths that blocks and breaks worth of a million good things.
the rebirths.
• Spiritual education will make
• Detachment and kindness any small person, a true-scholar.
towards all living beings is the
grace and renunciation. • Do not be untruthful even
when death occurs.
• Thoughts, words and deeds
should be entangled with one • A person becomes great when
another. he/she forgives his/her deadly
enemy.
• A learned but wicked person
is worst among all. Uneducated
but pure-hearted person is most
good among all.

• Even if a person cannot halt

all the five senses, at least one
should control his tongue.
Siddhi Times USA 29
 Lord Brahma brought Him to normality
for the human beings to live happily.

In this facet, God Shiva is seen with Lord

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

SWARNA AKARSHANA BAIRAVA

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

We have one story for reference. Once

OM! EAM! KLAM! KLEEM! Lord Shiva is a great God. For the sake
HHROOM! HHRAAM! HHREEM of all lives inclusive of human, He
HHROOM SHAHA! VAHA engaged Himself to destroy the evils. The
AABATHRANRAYA atmosphere of war with anger, several
AJARMALA BHAKTHAYA times resulting with abnormal heat on
LOKESHWARAYA earth, which was, actually intolerable by
SWARNAKARSHNA mankind. In such occasions Lord Vishnu
BAIRAVAYA and Lord Brahma used to bring Lord
MAHA DHATTHATHREYA Shiva for normalcy by music.
VIDHVESHANAYA OM SREE
MAHA BAIRAVAYA NAMAHA Dance was the best art for the Lord, who
NARDANA RUDHRA after hearing the music started dancing.
The garland that He was wearing was
with the chain of skulls. Lord Vishnu and
“Saint Adhi Sankara” went to a house
of a poor family and the lady of the
house was not able to offer any thing to
Saint Sankara. Knowing the situation of
poverty, Saint Sankara, composed a hymn
upon Lord Shiva. That is the “Kanaga
Thara” stothram, a powerful poem to
create wealth. Soon after the ending of
poem, Saint Shankara had the powers to
bless that poor family with lot of gold.
Lord Shiva is having his blessing hand in
the right side and the pot of gold is also in
the same side but in the second hand. The
devotees with sincere devotion and prayer
can have all comforts and become rich.
The word “Swarna Akarshana” relates
to gold only. Mainly the ladies in the
family, who need wealth, should worship
the Lord for His boons. God “Swarna
Akarshana Moorthy” will be graceful to

Siddhi Times USA 30

yield the prosperity with wealth.
AGHORA RUDHRA MOORTHY
The different facets of Lord Shiva, in the title Rudhra, resemble
with the manifestation of great anger with bold and positive look
of destruction. The appearance is exhibited with teeth, which are
projecting horribly in both side of mouth. At a glance, if any one
happens to look, will feel great fear. He kills all the enemies who
does harm to his devotees.
creator of art, the communities of artists like the musicians,
singers, instrument players, and dancers should get the blessings
for their fame and progress.
The crescent moon “Chandra” is in his head. The snake and drum
represent the musical beat. All are beautifully accommodated
in his facet, which gives a very pleasing appearance with an
immense peace.

In this atmosphere of destruction, He continues to put an end

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

When a person happens to behave out of gears, the lesson-

teller is Lord Shiva. So, one can attain peace first and proper
development with prosperity will reach next.

SHATKARA MRUTHYUNJAYA MOORTHY

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

The ‘Padmasana’ is one of the rules of yoga. The Lord is having

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

Shatkara Mruthyunjaya Moorthy will give boons to His devotees

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

KAAL MARI ADIYA MOORTHY

Lord Shiva, during the time of reformation of world, co-operated
Lord Brahma in the creation of sounds, language, phonetics,
music etc. Lord Shiva is a great lover of music. When He
happens to hear the melody, begins to dance. Dance is the art,
which had its birth from Lord Shiva.
l
There lived a king called Mathura who prayed the Lord to
give him appearance (dharsan) engaged in dance. The king,
ministers and all persons in the court of King experienced the
same when Lord Shiva commenced His great methods of dances
with grace. As Lord Shiva changed the legs and danced in so
many astonishing ways, the entire crowd was experiencing the
divinity by His gesture and benevolence. As Lord Shiva is the

Siddhi Times USA 31


Concentrating, Silence, Search, Everlasting thirst
to find the supreme and meditating only with soul
forgoing the status of body, all are concerned with
penance which is the hardest of all the acts. In several
circumstances the death too occurs, but one who is
very sure and rigid of destination achieves with all
his purity and devotion to the supreme. Rishis, Maha
Rishis, Brahma Rishis and Raja Rishis were the high
position in renunciation.
Maha Rishi ‘Viswamithra’ a born (kshatria) his great Event of the past
achievements and the heroic deeds in penance gave
him the prestigious rank of Raja Rishi. Even in the It was near by a mountainside, green trees, bushes
lives of Rishis, there were drawbacks and failures. and plants were in fertile growth; a lonely atmosphere
Siddhi Times USA 32
Maha Rishi “Vasista” from his child hood, and the
days of learning in Ashrams, gained his knowledge
and fame for a remarkable status of Brahma Rishi.
Maha Rishi Viswamithra through his enormous
power of meditation created even a heaven. The king
Tri Sangu with very big boundaries and regiments
desired to leave the human life and wanted to dwell
in heaven. His intention was to go to heaven with
his physique of human body. The divine land and
the heaven are not the places to reach so easily as
a common man with the soul. He tried every where
with all the prominent Gurus and Rishis. He could
not get the proper way. Finally he surrendered before
Maha Rishi Viswamithra who gave asylum to the
king Trisangu.
The meditational and penancial power of Maha Rishi
provided the King to climb up the route for heaven.
He was reaching fast with sky way to enter the heaven.
But he was stopped and sent back.
Dev Indra, the prominent superior of the divine land
prevented the king and sent him back. Maha Rishi,
Viswamithra, knowing the return of king ‘Sangu’ he
created a “heaven” itself in the midway and permitted
the king Tri Sangu to stay there. Dev Indra was not
a foe to Rishi Viswamithra but he had inconvincible
anger towards Dev Indra. The Epics further explain
that the Maha Rishi used to be always with great anger
and he could never be consoled even if the ‘Almighty’
takes the responsibility. Such a famous Maha Rishi in
his life failed once.
with the echoing sound of “Om… Om… Om…” an the suitable dancer, and decided to send Menaka to
act of deep meditation, a Rishi was continuing his Booloka which was the place where Rishi Viswamithra
penance, the posture and the nature if described, it was doing the great penance. All his aims circled with
was not accountable to know the years and time that only point to make “Spoil” of the sacred penance of
was being continued. Rishi Viswamithra. He ordered Menaka to reach the
mountain side and to be in front of meditating Rishi
In Indra loka, Dev Indra was in the court hall. There Viswamithra. The tactful task of converting the mind
spelt a gloomy atmosphere with suspicion. The of the Rishi, she had the conclusions to dance before
penance was growing stronger and stronger by the him and invite him to the earthly pleasure. Her dance
Rishi at the mountainside. That was the topic, which was in an attractive way with gravitation. Her beauty
gave a sense of fear to Dev Indra, the prominent added to increase the mood of intoxication any one
superior of Devaloka. The Rishi who was indulged that looks. The continuing of the dances with her
in the spiritually engaged meditation with Almighty all skills, she felt something an achievement of her
was no other than Rishi Viswamithra. The ability hopes. The Rishi opened the eyes and looked at her.
and confidence of the Rishi were well known, that The passion and grasping tendencies were flourishing
he would never leave it without success. The fear for with the moments of Menaka.
Dev Indra was about his position; in case Rishi claims
the power of ruling Indra Loka, what would become Rishi Viswamithra was well enough to access the
of him? Anything could happen. circumstances; his power indicated him about the
events. Even then the fate did not permit him to go
He planned for himself and sent words to Urvasi, away from the clutches of Menaka who was waiting
Thilothama, Menaka and Ramba. They were the for his yielding.
dancers with great beauty of his esteemed court. They
assembled and paid the honor to their divinely leader Astonishing matters were overflowing during the
Dev Indra, who was with his enquiring eyes to select renunciation and irresistible attention towards the

Siddhi Times USA 33


welcoming of Almighty became a question to the Rishi.
A strong minded as well as a Rishi with abnormal
anger; no one could dare to be as an nuisance before
him; such splendid philosophic personality happened
to see a dancer in her movements with the kamarasa
(Passion inducing sex).
Rishi from the level of child boy, youth and as a purified
saint, threw away all the attachments appreciations and
affections on earthly livings. During the renunciation
and meditation, months and years would be passing
on. The power, will with concentrations and the
journey with episode of godliness, were all the assets
the Rishi. Would it become something lesser when a
female appeared before him? Almighty is the master,
He plays with men and if His desire is that, who could
relieve from such clutch? Even to the most powerful
nuns who were doubtlessly rigid and firm are their
renunciation were also happened to meet with tests
and scrutiny of the Almighty. The birth upon earth
and the nature of earth would positively lead for a
sense of faults, but the self protection and voluntary
enforcement of confidence should never be jolted.
This law was scattered into pieces before the beauty
Siddhi Times USA 34
of Menaka who was considered the beauties of all
the beauties in the Divine land. Rishi Viswamithra
on his way to Brahma Rishi and Raja Rishi, slipped
down and wished to enjoy all the earthly pleasure
with Menaka who came to earth on the orders of Dev
Indra.
It was immaterial to consider as loss to loose a divine
dancer at the court of Indra who was the main cause to
demote Rishi Viswamithra from his positive process
of renunciation. Victory of Indra resulted to the failure
for Rishi Viswamithra, who lost his gained powers
and began to love Menaka.
A parnakashala (Hut) near a cascading waters of
stream, and the breezy evening, enhanced a pleasant
mood of Menaka and she spoke to the Rishi, “I thought
that something detachable and felt I could go away
from you” Rishi said “Those who are well trained to be
detached in every thing feel the loneliness; ‘Perhaps’
they could even dislike a life with woman; but when
circumstances annex they too fall as the victims. My
experience! It is altogether an unexpected turn”.
Menaka added, “Your nobility and the great aims I
do not know. But it could have been for a notable
achievement of my position! It is to be bound by the
orders of Dev Indra- I did it.”
Rishi continued, “It is not your own-you are just an
arrow-but the bow and the hunter I consider that’s
Indra. It is never been the plan of your own”
Menaka open heartedly spoke as “The life with Rishi,
that too, just for a stay of few days-your benevolence,
your greatness, your periods of youth-above all the
true and soft love; I hope I am indebted to the grace of
Almighty- I feel I could never spare from you”.
Rishi with great affection spoke, “My nature, my
anger, my command, all I consider have gone now,
Of course I was a talented-student, I was taught with
all the Vedic principle which raised me the with
regards of status to be so high; now I come to know
something ever known subject of love”
They continued the life of Rishi and Rishi Pathni.
(Husband and Wife).
T he title of this Upanishad, kena
(“by whom”), is simply the first
word of the text. The Kena Upanishad
is also sometimes called the Talavakara
Upanishad because it forms the ninth
chapter of the Talavakara Brahmana of
the Sama Veda.
This UPANISHAD is about knowing
Brahman. More exactly, it’s about the
paradoxical nature of that knowledge. It
stresses the idea that when we consider
ourselves to be performers of actions, we
are unable to recognize Brahman (God),
because Brahman is the real actor.
Among the Upanishads it is one of the
most analytical and metaphysical, its
purpose being to lead the mind from the
gross to the subtle, from effect to cause.
By a series of profound questions and
answers, it seeks to locate the source
of man’s being; and to expand his
self–consciousness until it has become
identical with God–Consciousness.
The KENA UPANISHAD falls into two
halves. The first half, consisting of two
khandas or chapters, records a dialogue in
verse between a student and teacher.
The second half, in prose, tells a fable in
which the gods fail to recognize Brahman
because they imagine they are responsible
for a victory that was in fact won by him.
The Gods stand for the psychic forces
that control the sense-organs. Indra, or I-
consciousness, is their ruler. The demons
[who were overcome in battle by Brahman]
which represent certain personal aspects
of Divinity, such as Brahma the Creator,
Vishnu the Preserver and Siva the
represent a man’s evil passions. Now and Transformer; but no one of these can fully
then the senses are able to overcome represent the Whole. Brahman is the vast
a passion and get a sudden glimpse of ocean of being, on which rise numberless
Atman. Then they proudly feel that they ripples and waves of manifestation. From
can understand Atman’s whole nature.
The organ of speech (Agni, or Fire) thinks
it can know the whole of Brahman. Prana,
the vital force (Vayu, or Wind), thinks it
alone controls man’s activity. They soon
realize, however, the futility of their
power and beat a retreat. Then the ego, or
the individual soul (Indra), chastened and
humbled, steps forward, and the vision of
Atman vanish. There appears before him
Grace (Uma, the consort of the Lord), who
is the Power of Brahman (Sakti) and also
the Wisdom of the Vedas (Brahmavidya).
She destroys the wrong notion of the ego
and the senses and ultimately reveals the
truth of Brahman.
I
The Brahman once won a victory for
the Devas. Through that victory of the
Brahman, the Devas became elated. They
thought, “This victory is ours. This glory
is ours.” Brahman here does not mean
a personal Deity. There is a Brahma,
the first person of the Hindu Trinity;
but Brahman is the Absolute, the One
without a second, and the essence of
all. There are different names and forms
Siddhi Times USA 35

the smallest atomic form to a Deva or an
angel, all spring from that limitless ocean
of Brahman, the inexhaustible Source of
life. No manifested form of life can be
independent of its source, just as no wave,
however mighty; can be independent of
the ocean. Nothing moves without that
Power. He is the only Doer. But the Devas
thought: “This victory is ours, this glory
is ours.”
Siddhi Times USA 36
II
The Brahman perceived this and appeared
before them. They did not know what
mysterious form it was.
III
They said to Fire: “O Jataveda (All–
knowing)! Find out what mysterious spirit
this is.” He said: “Yes.”
IV
He ran towards it and He (Brahman) said
to him: “Who art thou?” “I am Agni, I am
Jataveda,” he (the Fire–god) replied.
V
Brahman asked: “What power resides in
thee?” Agni replied: “I can burn up all
whatsoever exists on earth.”
VI
Brahman placed a straw before him
and said: “Burn this.” He (Agni) rushed
towards it with all speed, but was not able
to burn it. So he returned from there and
said (to the Devas): “I was not able to find
out what this great mystery is.”
VII
Then they said to Vayu (the Air–god):
“Vayu! Find out what this mystery is.” He
said: “Yes.”
VIII
He ran towards it and He (Brahman) said
to him: “Who art thou?” “I am Vayu, I
am Matarisva (traveller of Heaven),” he
(Vayu) said.
IX
Then the Brahman said: “What power is
in thee?” Vayu replied: “I can blow away
all whatsoever exists on earth.”
X
Brahman placed a straw before him and
said: “Blow this away.” He (Vayu) rushed
towards it with all speed, but was not able
to blow it away. So he returned from there
and said (to the Devas): “I was not able to
find out what this great mystery is.”
XI
Then they said to Indra: “O Maghavan
(Worshipful One)! Find out what this
mystery is.” He said: “Yes”; and ran
towards it, but it disappeared before him.
XII
Then he saw in that very space a woman
beautifully adorned, Uma of golden hue,
daughter of Haimavat (Himalaya). He
asked: “What is this great mystery?” Here
we see how the Absolute assumes concrete
form to give knowledge of Himself to the
earnest seeker. Brahman, the impenetrable
mystery, disappeared and in His place
appeared a personal form to represent
Him. This is a subtle way of showing
the difference between the Absolute
and the personal aspects of Deity. The
Absolute is declared to be unknowable
and unthinkable, but He assumes deified
personal aspects to make Himself known
to His devotees. Thus Uma, daughter of
the Himalaya, represents that personal
aspect as the offspring of the Infinite
Being; while the Himalaya stands as the
symbol of the Eternal, Unchangeable
One.
Thus the aspirant attains the supreme
knowledge. It should be noted that
one cannot even have a glimpse of the
indwelling Atman unless the evil passions
are subdued.
“A person begins with dissatisfaction. Not
content with the world he seeks satisfaction
of desires by prayers to God; his mind is
purified; he longs to know God more than
to satisfy his carnal desires. Then God’s
Grace begins to manifest. God takes the
form of a Guru and appears to the
devotee; teaches him the Truth; purifies
the mind by his teachings and contact;
the mind gains strength, is able to turn
inward; with meditation it is purified
yet further, and eventually remains still
without the least ripple.
That stillness is the Self. The Guru is
both exterior and interior. From the
exterior he gives a push to the mind to
turn inward; from the interior he pulls
the mind towards the Self and helps
the mind to achieve quietness. That is
Grace.
Hence there is no difference between
God, Guru and Self.
--Ramana Maharshi”
Siddhi Times USA 37
Namology is a beautiful science Suggesting for a Successful is linked with genetic letters
of naming children using Match. It is a match of A,E,I,O,U. That for keeping
Astrology and Numerology. challenges and Opposition. one’s name or name of a firm
The names are suggested by What we should do now. We to be formed.
Astrology and checked for have to find a friendly neutral Here the suggestion are given
Numerological compatibility. for both 2 and 4. Read back the to get accompanied with the
All the numbers are related notes. Ragu neutral to Jupiter. basic norms of numerology.
to Astrology and hence the Jupiter is Friendly to Moon. So,
planets. The lucky number make Jupiter as Compromising When the name of father as
is based on the date of birth. Planet and put the name in initial, it is added along with
Where as, the date of birth, Jupiter Category. That is name taken for calculation.
month and year, summarized 3. Like wise the Calculation Operating the office,bank
is called as Fadic number. will suggest to find a good account, please follow Fadic
mediator. And we can put number. It is advised for
The nine numbers are related the name accordingly. In this prosperity and progress. Even
with nine planets. Namology 81 group of Categories, some for buying vehicles and home
can be applied only for the are friendly by exposing the it should be followed.
names in English. Let us relation between birth date and
study this science with few the total accumulation month One should know the birth
examples. and year. (fadic Number). star
as per the list furnished here.
As an example, It is not necessary that every
if the date of birth is birth should be coming in the
22.10.2004, friendly group. The expansion
The Lucky Number is 22 = 4 of friendly group is nothing
The Fadic Number is but the relation of lucky and
22+10+2+0+0+4=38=11=2 fadic numbers. The other
friendly are belonging to
Numerology is about the neutral or Opposition group.
involvement of planets Moon The application of numerology
and Ragu. is used to acquire GEMS of
recommended supporting
Read back to the notes. It will group.
tell that No.2 is enemy to No.4
So the Lucky and Fadic is not Deep study of numerology

Siddhi Times USA 40

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

Guidance for Numerology and Namology

Numerical value for Letters

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

To make change in Name so as to Accommodate as per Lucky or Fadic Number of a person you
can use this page.
How to modify the name?
Siddhi Times USA 41
Examples
R A M = 2 1 4 = 7
It is 7 categories but if we want it to, category 8 (If his lucky No 8 to be fixed)
R A A M
2 1 1 4 = 8
One ‘A’ is added

But no sound wave is changed when we pronounce it.

By the same method

We can reduce the Numerical Value
Example
L A T A
3 1 4 4 = 9

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

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

M O G A N
4 7 3 1 5 = 20 = 2

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

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

The magic of this number is 9 multiplied by 9 is 81 – if we add 8+1 it is 9 only. So if it is multiplied

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

Siddhi Times USA 42

Planets by Nature (Friendly, Neutral or Opposition)

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

Raaghu

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

Mars : Friendly to Sun, Moon, Mercury, Jupiter

Opposition to Raaghu, Kethu, Venus, Saturn

Mercury : Friendly to Venus Moon Saturn

Opposition to Moon, Jupiter, Raaghu, Kethu

Jupiter : Friendly to Moon, Mars, Sun

Neutral to Raaghu, Kethu
Opposition to Mercury, Venus.

Venus : Friendly to Mercury,Saturn, Raaghu, Kethu

Neutral to Jupiter
Opposition to Mars

Saturn : Friendly to Venus, Mercury, Raaghu, Kethu

Neutral to Jupiter
Opposition to Moon, Sun, Mars

Raaghu : Friendly with Saturn, Venus.

Neutral with Mercury, Jupiter

Kethu : Friendly to Saturn

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

THE CATEGORY AND PERFECT LINKS.

The Birth Could Occur in the following Categories.

Sun
If Birth Date is : 1,10,19,28 – it is 1 ( This is Lucky Number) The month, year when added its is
Fadic Number)

Siddhi Times USA 43

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

Like wise there are 91 Categories

SUN MOON MARS MERCURY JUPITER VENUS SATURN RAGU
KETHU
1&1 2&1 9&1 5&1 3&1 6&1 8&1 4&1 7&1
1&2 2&2 9&2 5&2 3&2 6&2 8&2 4&2 7&2
1&3 2&3 9&3 5&3 3&3 6&3 8&3 4&3 7&3
1&4 2&4 9&4 5&4 3&4 6&4 8&4 4&4 7&4
1&5 2&5 9&5 5&5 3&5 6&5 8&5 4&5 7&5
1&6 2&6 9&6 5&6 3&6 6&6 8&6 4&6 7&6
1&7 2&7 9&7 5&7 3&7 6&7 8&7 4&7 7&7
1&8 2&8 9&8 5&8 3&8 6&8 8&8 4&8 7&8
1&9 2&9 9&9 5&9 3&9 6&9 8&9 4&9 7&9

Like this the Numerology to be adopted it
explains the involvement of Moon and Ragu.
Read back to the notes. It will tell that No.2
is enemy to No.4 So the Luckey and Fadic is
not Suggesting for a Successful Match. It is
a match of challenges and Opposition. What
we should do now. We have to find a friendly
neutral for both 2 and 4. Read back the notes.
Ragu neutral to Jupiter. Jupiter is Friendly to
Moon. So, make Jupiter as Compromising
Planet and put the name in Jupiter Category.
That is 3. Like wise the Calculation will
suggest to find a good mediator. And we
can put the name accordingly. In this 81
group of Categories, some are friendly by
exposing the relation between birth date and
the total accumulation month and year. (fadic
Number).
lucky and fadic numbers. The other friendly
are belonging to neutral or Opposition group.
The application of numerology is used to
acquire GEMS of recommended supporting
group.
Deep study of numerology is linked with
genetic letters A,E,I,O,U. That for keeping
one’s name or name of a firm to be formed.
Here the suggestion are given to get
accompanied with the basic norms of
numerology.
When you type it in the space provided
automatically numbers, of letters will be
boarded and counted to give Numerical Value
of any name.

It is not necessary that every birth should be When you want to delete you can use delete
coming in the friendly group. The expansion Button – and start for other Name.
of friendly group is nothing but the relation of
Siddhi Times USA 44
To make change in Name so as to Accommodate
as per Lucky or Fadic Number of a person you
can use this page.
How to modify the name?
Examples
R A M = 2 1 4 =7
It is 7 categories but if we want it to, category
8 (If his lucky No 8 to be fixed)
R A A M
2 1 1 4=8
One ‘A’ is added

But no sound wave is changed when we

pronounce it. By the same method We can
reduce the Numerical Value
Example
L A T A RICHARD
3 1 4 1 = 9 2 1 3 5 1 2 4 = 18 =9
L A T H A
3 1 4 5 1=5
M O H A N
4 7 5 1 5 = 4
M O G A N
4 7 3 1 5 = 20 = 2

In this way, Hundreds of ways are there

to modify the name as per Lucky or Fadic
Necessity.

(You can help your Friend or Client to modify

the name to the desired way of Namology as
Defined above) The above information will
help every body as and when the circumstances
are reaching.

Siddhi Times USA 45

Abdundance and Lack ... and no more !!! ..there is abundant supply and
this is the nature of God. The source is in a
We all know that the universal source is state of continious creation.....the day it stops
one of abundance ...the air ,the ocean, time,creating, this material world will collapse
space, the stars, planets,..this universe......
and life will cease to exist....we can approach
everything is abundant......there is no end and
the ocean with a tear drop, a bucket or a
beginning..there is perhaps no wall and even million gallon container...it will not make any
there is one ...what is on the other side of the
difference to the ocean.......everything in this
wall ?? Divinity or the source of all love and
universe is in abundant supply...the question
energy does not know anything about creating is whether we are able to attract abundance in
anything less..nothing is in short supply......the
our lives or we chose to live in a state of less
source continues creating in abundance...whatenergy and resources. The learned masters
if the universal source of creation says I have
tell us that a state of lack is a state of mind
created enough air and that is all I can create
that is unreal and untrue.
!!! or that I have created enough water and that
is it !!! and what if the sun says...enough light We all know what it feels like to want
Siddhi Times USA 46

something we don’t have. It may be a pair of
expensive designer clothes, a million dollar
home, a million dollar job, or tons of money;
it may be a certain attitude, a car, winning a
lottery or anything material. In most parts of
our life, we experience a constant flow of
money, companions and experiences, in and
out of our lives. But we fail to appreciate the
many blessings and many of us linger in a
state of wanting and not having , eventhough
we have everything and so much more than
others. The more the less. We never seem to
appreciate what we have and sadly, we prefer
to dwell on what we do not have. we seem
to live in a state of lack that never seems to
subside. We consistently perceive ourselves
as not having what we need or not having
what we want. This is an emotionally and
spiritually draining state to be in. It is also
self-perpetuating and self defeating because
how we feel about ourselves determines what
we are able to create for ourselves.
How we feel, profoundly influences how we
perceive our reality. When we feel we are
lacking, we look around and see what is not
there. On the other hand, if we feel abundant,
we can look at the very same situation and
see a completely different picture, one full of
blessings and advantages. The more we see
the blessings, the more abundant we feel, and
the more blessings we attract. Similarly, if
we see lack, we tend to create and attract that
negative energy.
Siddhi Times USA 47
We often find ourself habitually residing in a
feeling of lack, which may be due to a core
belief formed in our childhood or even in a past
life. It is mainly because our connection with
the source is corroded and rusted. In any case,
our idea of lack is a misperception that can
be corrected with awareness, prayers, effort ,
guidance and the help of a true master.
Everyday we need to meditate in silence and
pece and imagine ourself in a state of unlimited
abundance, handling the many material and
spiritual demands in our life with total ease,
drawing from an endless supply of resources.
Let us affirm that it is our birthright to be
fully supported in the fulfillment of our needs
Siddhi Times USA 48
and desires and to feel abundant in inner joy
, spirit and resources and let us all pray that
the omnipotent and omnipresent source of all
love and enegry bless us and show us all the
path towards him..
May the source bless us all, with a true Guru
who is selflessly interested in our progress
and welfare. To find a true master is the most
fortunate event in many many lives that can
ever happen to a soul in its journey towards the
source of all bliss, love, knowledge, creation,
energy and ultimate perfection........our march
towards divinity.
 Don’t let this Easter pass
by without enjoying an egg
rolling competition. And for
more fun, decorate the eggs.

The things you need:

1. Paints
2. Paint brushes
3. Wool
4. Coloured paper
5. Scissors
6. Glue

Step 1: Pierce the egg at one

end and drain the egg white and the yolk. You will have a hollow egg shell to decorate.

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

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

Try out this craft and enjoy Easter!

Siddhi Times USA 49

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

All you need is:

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

Step 2: If you have earthern pots, give

them a coating of colour that you think
would match with the colour of your
walls.

Step 3: Let this base colour dry. Now

you can paint a variety of patterns on
top to decorate your pots.

If your pots are cemented and

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

Siddhi Times USA 50

 Adithya hrudaya sthOthram

Meaning of Adithya hrudayam : The
PURUSHA which is in the innermost
part of the SOORYA MANDALA.”
Please see “ ya yEshontharAdithyE
hiranmaya: purushOdrusyathE “ etc..
Before we chant this sthOthra with devotion
every day , we must chant* AGASTHYA
BHAGAVAAN as RUSHI, ANUSHTUP as
CHANDUS and BRAHMA as DEVATHA. and
use it for warding off all obstacles to attain
BRAHMA VIDHYA AND to succeed in all our
Siddhi Times USA 51
 attempts, “ Shadanga Nyaasa “ Adithya Hrudaya SthOhram is sacred And
which remains from time immemorial and
is performed by chanting which endows success in all attempts, and
BHOORBHUVASVA: with PRANAVAand sanathana ( continues to be endless ) and
using the THREE WORDS of GAYATHRI. which is auspicious and which gives all the
“ jayathu jayathu sUryam sapthalOkaika best in life and which eradicates all papas
dipam kirana shamitha papam ( Sins ) , and which removes all worries and
kleshadu:khasya nAsham arunanigama sorrows , and which gives dIrghayus ( Long
gamyamchAdimAdithyamUrthim sakala Life ) and which is most sacred among all the
bhuvana vandyam bhAskaram tham namAmi manthras should be chanted nithyam (daily
“ is the dhyana sloka. or always ) with devotion.

This sthothra comes in the 107th chapter

of Sri. Vaathmiki ramayanam “YUDDHA -2-
KAANDA: as taught by the Sage Agasthya, to *: I have seen another version of this meaning
Sri RAma before he went to wage war against that Lord Rama was tired of waging war with
RAVANA who was tired in war, Ravana and was thoughtfully gazing the war
field. If read Chapter 106 of Yuddha KAndha
“ thathO yudhha parishrAndam samare chindaya sthhitham then we will come to know that Ravana was
ravanam chagratho drushtwa yudhhaya samupasthhitham .
tired.
daivathaischa samAgamya drashtumabhyAgathO ranam
upAgamyabravIdramamagasthO bhagavAnrishi:” .
* Some are of the opinion that instead.,
.
ANGANYAASA and KARANNYAASA
Meaning : * Sage Agasthya who went along
can be performed by chanting PRANAVAM
with Devaas to see Sree Raama , who was
and KarannayAsa by chanting the 6
tiredwaging war with Raavana due to war
names of Adithya as given in the 6 th
preparedness and was standing with “CHINT
Stanza as OM RASHMIMATHE NAMA:
HA”(THOUGHYFULNESS) , told Sri Rama
ANGUSHTAABHYAAM NAMA; etc.
thus :-

“ rAma rAma mahAbAhO shrunu guhyam sanAthanam “ rashmimantham samudyantham dEvAsura namaskritham
yEna sarvAnareen vathsa samarE vijayishyasi pUjayaswa vivaswantham bhAskaram bhuvanEshwaram “

Adithyahrudayam punyam sarvashathruvinAshanam

jayAvaham japEnnithyam akshyyam paramam shivam You perform pooja to this Adithya dEva
who rises with rays and who is prostrated or
sarvamangalamAngalyam sarvapaapapranAshanam
worshipped by dEvAs and asurAs equally
chinthAshOkaprashamanam Ayurvardhanamuththamam“
and who is the responsible to lighten up and
who is the Lord of lOka ( bhuvana ).
Meaning : HEY VATSSA ( HEY DEAR)
RAma who is lOkAbhirAma, having great “ sarwa dEvAthmakO hyEsha thEjaswI rashmibhAvana :
and robust shoulders and hands with strength Esha dEvAsuraganAn lOkAn pAthi gabhasthibhi”
, please listen to my words by which you can This Lord Adithya is the same who is the
win war against all enemies . The secret that embodiment of all devas (Esha; hi sarva

Siddhi Times USA 52

dEvAthmaka : ) , and enlightens all ; and who is Lord who brings out knowledge in all )
responsible to provide rays ( rashmibhAvana)
It is this Lord Adithya who protects by his “ Adithya: savithA sUrya: khaga: pooshA gabasthimAn
rays ( gabasthibhi : ) all dEvAs and asurAs, suvarnasadrushO bhAnurhirnyarEthA divAkara:“
and all the worlds ( lOkAn ) .
This adithI dEvI’s son Adithya is the creator;
“Esha brahmAcha vishnuscha shiva: skanda : prajApathi : He is the catalyst who makes us to do our
mahEndrO dhanada : kAlO yama: sOmO hyapAmpathi : “ “Karma “; He is the person who travels
through the sky; He is the God who develops
It is only this Lord Adithya , who is the the world with rain ( pUshnAthIthi pUshA ),
Brahma dEva , the lord of creations, Vishnu He is the Lord with rays ( gabhasthhimAn).
dEva (Lord of protection), Lord shiva ( lord His complexion is like Gold; He is the
of destruction ), Lord Subrahmanya ( skanda ) Person who gives light (“ bhAnu “) ; He is
and Lord Prajaapathi ( the swAmy who is the the creator of the golden coloured universe ( “
Lord of all those souls who have been created. hiranyarEthA “ ) ; He is the person who makes
( prajAnAm janya vasthunAm swami ). Again DAY ( “divAkara” ).
it is this Adithya dEva who is dEvEndra,
“ haridashwa: sahasrArchi : sapthasapthirmarIchimAn
KubEra ( dhanada ), who is the destructor of thimirOnmathhana : shambhusthwashtA mArththAnda
the whole of the universe ( kAlA : ) , yama amshumAn. “
: ( the lord who punishes ) i.e. “yamayathi
shikshayathIthi yama ), sOma ( who is the The word “haridashwa” has many meanings.
ardha nArIshwara i.e “ mayA prabhayA , umA One meaning is the person who wins all the
sarvadA sahitha sOma : “ and who is the Lord hearts ( handsome ), another meaning is the
of Jala ( Water ) – “apAmpathi” person with green horse (haritha = ashwa
Note : I have also seen sOma being interpreted There are many more meanings. I leave it to
as Lord Chandra the experts in Sanskrit to analyse. sahasrArchi
means the God with countless rays although
“ pitharO vasava: sAdhhyA hyaschinou mruthO manu :
literally sahasra means thousand.
vAyurvanhi : prajAprAna ruthukarthA prabhAkara:“
-3-
Sapthasapthi : means one who has a horse
It is this Lord who bestows light to the worlds
by name saptha. Another meaning is one
who are the “pithrUs”, ancestors ;
who has seven horses. Those who have very
ashtavasUs ; the yOgis who have attained
good knowledge in Sanskrit can interpret this
the power to do any thing ( sAdhyAs) ,
with many other meanings. marIchimAn
ashwinI dEvAs ; those who have no death ( “
means one who has bright rays of light.
mriyanthE na kadA chidithi marutha:”), Manu
thimirOnmathana means one who destroys
( who has attained knowledge in all subjects
“thimira” or darkness.Shambhu means one
– “sarvanjnhan”., vAyu dEva,
who endows happy life (“ kshEma” )thwashtA
means one who is the destroyer.maarththAnda
Lord of Fire ( Vanhi DevA ) ; and who is the
means one who brings back those destroyed.
soul (prajA PrAna : ) of all subjects, and who
amshumAn means one who has many rays.
is the creator of SEASONS ( ruthukarthA : )
, and enlightens all ( prabhAkara means the
Siddhi Times USA 53
“ hiranyagarbha: shishrasthapanO bhAskarO ravi :
agnigarbhE/dither : puthra : shamkha : shishiranAshana “
hiranyagarbha : means one who remains in
the middle of the universe; shisira : means one
who cools down the mind of those prostrating
before Him. Thapana means one who chars
those who are enemies of those depending on
Him. Literal meaning
-4-
“thapana” is only one who chars by burning
others. bhAskara means one who gives
light. Ravi means one who is revered by all “
rUyathE sthUyathe sarvairithi ravi”.
Agnigarbha means the one who possesses fire
himself during day. “ diva agnirgarbhe
Yasya sa :” . abhithE puthrA: means the son
of Abhithee Devi. Shamkha : means the one
who becomes calm himself after dusk. “
shAmyathi swayamEva sAyamkAlE
ithi shamkha `. shishiranAshana : literally
means one who removes mist. Here, it means
the one who destroys unintelligence ( “manda
budhhi” ).
“vyOmanAthhasthamObhEdI rugyaju:sAmapAraga:
ghanavrishtirapAmmithrO vindhdhyavIthhi plavamgama “
vyomanAthha means the king of sky;
thamObhEdI means one who kills darkness
or one who destroys rAhu or one who
destroys the thamOguna of his devotees.
rugyajussamapAragA means a scholar who is
a master of rug vEda, yajur vEda and sAma
vEda; ghanavrishti means the one who brings
heavy rain; apAmmithra means the one who is
friendly with “ ap “ i.e. water; vindhyavIthhi
plavamgama means the one who goes with
ease through the difficult terrain like the
vindhyAs . Note : many interpretations are
given by sAnskrit pundits for the words “
Siddhi Times USA 54
vindhya veethhi plavamgama `.
“ AthapI mandalI mruthyu : pimgala: sarvathApana
kavirvishwO mahAthEjA raktha: sarvabhavOdbhava“
AthapI means the one which has heat in it.
Here we may interpret it as the one who gives
sun rays ( VEYYIL). mandalI means the
one which is round shaped. Mruthyu means
the one who is the destructor of every thing.
Another meaning is the one who destructs
all enemies. Pimgala : means the one who is
golden coloured during rise.
Another meaning is the one who makes us to
perform our duties. There are many meaning
for this word. sarvathApana : means the one
who troubles with heat during noon. Another
meaning is the one who destructs the whole
universe.kavi: means the one who is proficient
in all subjects ( sarvanjna ) . vishwa: means
the one who directs the universe. This word
has much more meanings which only a person
with very high knowledge in Sanskrit can
explain. mahAthEja : means the one with
great personality ( tEjas ) . raktha: means the
one who likes all creatures. Again, another
meaning is the one who is red in colour during
rise and set. sarwabhavOthbhavA : means the
one who is the cause for the wellbeing of all.
“ nakshathragrahathArAnAmadhipO vishwabhAvana :
tEjasamApi thEjaswI dwAdashAthman namOsthuthE “
“ nakshathragrahathArAnAm means the lunar
constellations, planets and other non-lunar
constellations; adipa meand the ruler or king;
vishwabhawana means the one who protects
all the universe; tEjasAm api tEjasvi means
the one which is brighter
 -5- travels very fast through the skies or the one
who is one who is dealt thoroughly through
than the brightest; dwAdashAthman means “pranavam” ; padmaprabhOdhAya means
the one which is the soul of Lord Indra, Lord the one who makes lotus flower to blossom:
dhAthA, Lord bhaga, Lord pUsha, Lord mArththAndAya means the one who gives life
mithra, Lord Varuna, Lord AryamAv, to the dead universe ;namoh namah: means I
Lord archchis, Lord vivaswAn , Lord prostrate again and again.
Thwashtwa, Lord savithA and Lord Vishnu.
thE namah: asthu means to thy I salute . “ brahmEshAnachyuthEshAya sooryAyAdithyavarchasE
bhAswathe sarvabhakshAya raudrAya vapushE namaH: “
“ namah: pUrvAya girayE paschimAyadrayE namah:
jyOthrganAnAm pathayE dinAdhipathayE namaH; “ BrahmEshAnachyuthEshAya means the one
who protects Brahma, Lord Shiva and Lord
I pay obeisance to thee ,who has the East Vishnu or the God who is the God of Brahma,
mountain as thy rising place and the western Vishnu and Shiva; sUryAya means the one
mountain as the setting place and swamin of who induces all to work; Adithyavarchase
all objects in the horizon and the owner of the means the one who is having the brightness
day time. of Adithya; bhAswathE means the one who is
bright; sarvab
“: jayAya jayabhadrAya haryaswAya namoh: namah:
namO namah :sahasrAmshO AdithyAya namO namaH: “ akshAya means, the destructor of all
( universe ); raudrAya vapushE means the
JayAya = who is the the BrahmadwArapAla one who destroys the sufferings or the one
called “JAYA” or by the help of whom who is ferocious during the destruction of the
the BhakthAs win their mundane duties; universe; namah: means I prostrate.
jayabhadrAya means the one who gives
victory and propitiousness; haryashwAya -6-
means the one who possess green coloured
horses; namoh: namah: means I pay my “ thamOgnAya himaghnAya shathrughnAyAmithAthmanE
obeisance to HIM. Again I pay my obeisance krithaghnaghnAya dEvAya jyOthishAmpathayE namah: “
to HIM who is sahasrAmshO means the one
who possess innumerable types of life or the thamOgnAya means the one who removes
one who possess innumerable rays; Adithya darkness; himagnAya means the one
means the son of adithi. who removes HIMA ( Cold, Mist, snow
etc) ; shathrughnAya means the one who
“ namah: ugrAya vIrAya sArangAya namoh namoh: wards off the enemies of His worshippers;
namah: padmaprabOdhAya mArththAnDAya nomoh namah:“ amithAthmanE means the one who has many
attributes or facets; krithagnagnAya means
ugrAya means the one who is the deadliest the one who destroys those who are thankless;
enemy of those who do not worship HIM; dEvAya means the one who shines HIMSELF;
vIrAya means the one who induces all jYothishAmpathayE means the one who is
creatures to perform their duties ( vividham the master of the whole universe ( JyOthis } ;
IrayathIthi ); sAramgAya means the one who
Siddhi Times USA 55
namah: means I prostrate before thee.
This DEva remains as as invisible and awake
“ thapthachAmIkarAbhAya vanhayE viswakarmanE in all creatures when they sleep.
namahsthamO/bhinighnAya ruchayE lOkasAkshinE “
It is this DEva who is the shape of the five
IndriAys which are the FIVE FIRES
thapthachAmIkarAbhyAya means the one
(panchAgni) and it is this DEva who is the
who is melted golden coloured; vanhayE
ultimate goal of AgnihOthrIs.
means the one who in the guise of fire
carries the oblation or offerings (havis). ;
-7-
vishwakarmanE means the one who makes
the worlds to perform ; thamO/ bhinighnAya “ vEdAscha krathavaschaiva krathUnAm phalamEva cha
means the one who destroys darkness or the yAni krithyAni lOkEshu sarva Esha ravi prabhu“
one who removes ajnhAna ; ruchayE means
the one who has the shape of brightness or the It is this Soorya Bhagavaan who is the
one who is liked by all; “rOchathE ithi ruchi”. embodiment of all Vedaas, Yaagaas and their
lOkasAkshinE means trhe witness for all the results. It is this Almighty Bhagavaan , who
sins and goods which we perform; Namah: is the embodiment of all the deeds of the
means I prostrate. worlds.
With this Sloka the ashtOththara shatha
naamah: (108 Names of Lord Soorya) “ EnamApathsu krichchrEshU kaanthaarEshu bhayEshu cha
Which starts from RASHMIMANTHAM and keerththayan prusha: kaschinnAvasIdathi rAghava.”
ends with the name LOKASAAKSHINE,
ends. HEI rAghava means the one born in Raghu
Kula i.e Sree Raama, a person who recites
“ nAshayathyEsha vai bhUtham thadEva srujathi prabhuh: with devotion , this Adithya Hrudaya, remains
pAyathyEsha thapathyEsha varshathyEsha gabhasththibhih“ protected from all accidents, difficulties and
fears which threatens him.
(Esha: vai bhUtham nAshayathu prabhu)
= nAshayathyEsha vai bhUtham means “ pUjayaswainamEkAgrO dEvadEvam jagathpthim
,It is this dEva who destroys the worlds ; Ethath thrigunitham japthwA tyuddhEshu vijayishyasi.”
thadEva srujathi prabhu means thath srujathi
Eva means it is he who creates them also; Without anything in mind or without thinking
pAyathyEsha means EshapAyathi means it is of any one ( EkAgrachiththan ), perform pUja
also this dEva who makes every thing to dry to this Adithya bhagavAn who is the dEva of
up; thapathyEsha ( Esha thapathi: ) means all dEvAs. If you recite this “Sthawa” three
it is this dEva who makes everyone to burn times you will win the war.
or it is this dEva who makes everyone to
suffer; varshathyEsha gabhasthibhi ( Esha “ asmin kshanE mahaabaahO rAvaNam thwam vadhishyasi
gabhasthibhi: varshathi ) means it is this dEva EvamukthwA thadAgasthyO jagAmacha yathhagatham. “
who with his rays make rains to fall.
HEI mahAbAhO (person with strong forearms)
“ Esha supthEshu jAgarththy bhUthEshu parinishtitha: i.e. Sree Raama, without any wasteof time,
Esha EvAgnihOthram cha phalam chaivAgnihOthriNAm” immediately you will kill RAvaNa. Thus
Siddhi Times USA 56
advising , Agsthya BhagavAn went away, like
he came.
ITHYAARSHE SREEMAD
“ Ethacchruthwa mahAthEjA nashtashOkO/bhavaththa thadA
RAAMAAYANE VAALMEEKIYE
dhArayAmAsa suprIthO rAghava: prayathAthmavAn“ AADI KAAVYE YUDDHAKAANDDHE
SAPTHOTHTHARASHATHATHAMA:
This is an important SLOKA wherein it is SARGHA: SAMAAPTHAM END OF
cleared that it was Sree Raama who was tired 107th CHAPTER..
and was full of CHINTHA ( thoughts as to
how to wage war with RAVANA and win over
him ).
Hearing these words of Sage Agasthya, Sree
Rama became “nashta shOka “ i.e.
SrI rAma overcame his grief. SrIrAma, became
happy and started praying by controlling his
body and mind (INDRIYAAS).

“ Adithyam prEkshya japthwA thu patam harshamavApthavaan

ThrirAchamya shuchirbhoothwA dhanurAdAya vIryavAn”

-8-
The brave RAma, after sipping water three
times ( Achamana ) , cleaning himself, took
the bow and stood before the Sun God and
after chanting (Adithya Hrudaya), became
very happy.

“ rAvaNam prEkshya hrushtAthmA yuddhAya samupA gamath

sarvayathnEna mahathA vadhE thasya dhrutho/bhavEth. “

Happy and cheerful, Sree Raama went near

Raavanaa to wage war against him with a
determinant mind to kill him

“ athharaviravadannirIkshya rAmam mudithamanA: paramam

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

Siddhi Times USA 57

INFORMATION travels fast, but ideas
often move slowly. The assimilation of
information leads to knowledge, which
may help you win a job or even a career.
But knowledge is not to be confused
with education. In the name of education,
mushrooming institutions offer job-
oriented courses.
`Education is not the amount of
information that is put into your brain and
runs riot there, undigested all your life,’’
said Swami
Vivekananda.
``We must have life-building, man-
making, character-making, assimilation
of ideas. If you have assimilated five ideas
and made them your life and character,
you have more education than any man
who has got by heart a whole library.’’
Information spread depends on technology,
which is at the mercy of obsolescence.
Siddhi Times USA 58
Therefore, there is a constant need to
update one’s knowledge in any sphere
of specialisation. But ideas, travelling
slowly, take root.
Consider this great idea from Joseph
Mazzini’s `The Duties Of Man’.
He writes: ``My voice may sound too
harsh, and I may too severely insist on
proclaiming the necessity of virtue and
sacrifice; but I know, and you too —
untainted by false doctrines and unspoiled
by wealth — will soon know also that the
sole origin of every Right is in a Duty
fulfilled.’’
In a chapter on education, Mazzini
writes: ``Present directors of education
imagine that they have fulfilled their
duties towards you when they have
opened a certain number of schools
— wherein your children may receive a
certain degree of elementary instruction,
consisting principally of reading, writing
and arithmetic.’’
Mazzini points out that this is merely
instruction and not education. However,
he says that both are necessary.
``Education addresses itself to the moral
faculties; instruction to the intellectual.
The first develops in man the knowledge
of his duties; the second gives him the
capacity of achieving them.’’
Information and ideas may not be directly
linked. The role of education in the digital
age is to make them compatible.
No information overload, but ideas that
can take the reins.
Mr.Nirmaldasan
Lord Murugan’s lesson for Poetess Avvaiyar
A short story by Abhirami Nathan

One day Avvaiyar Paati, a well Shepherd bo and appeared on top of

known South Indian legendary the cherry tree.
poetess, was thinking proudly, “Oh! The little boy greeted Avvai Paati
I have learnt everything in the world, “Hello!” and asked her “Would you
what else to learn?” She went and like some cherries from the tree?”
sat under a cherry tree.
Avvai Patti replied back “Thank
Lord Murugan (an Indian God, son you for asking. I will have some.”
of God Shiva and Goddess Parvathi,
also known as Karthik) did not want The boy asked, “Do you want hot
Avvai Patti to think that she knew cherries or cold cherries?”
everything because no one in the
world knows everything. “Cold or hot cherries!” wondered
Avvai Paati.
So, Lord Murugan took form of a
Siddhi Times USA 59
With some doubt, she replied, “I you’ve learnt so far in your life is
want only cold cherries” only a handful and the rest of what
you have to learn is as big as the
The Shepherd boy started shaking world.
the cherry tree branches hard and
the cherries started falling down. So, keep learning and there
is no end to learning”
Avvai Paati picked some from the
ground and started blowing the dirt
off.
“Oh the cherries must be very hot
that you have to blow them before
eating!

I thought you got only cold cherries

from the tree”, said the Sheppard
boy.

“Ah!” said Avvai Paati. It struck her

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

Avvai Paati thanked the Shepherd

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

The moral of the story is “What

Siddhi Times USA 60
Postmodernism, Hindu
nationalism and ‘Vedic science’
The mixing up of the mythos of the Vedas with the
logos of science must be of great concern not just to the
scientific community, but also to the religious people,
for it is a distortion of both science and spirituality.
THERE are two kinds of claims that feed the notion
that the “Vedas are books of science”. The first kind
declared the entire Vedic corpus as converging with
modern science, while the second concentrates
on defending such esoteric practices as astrology,
vastu, Ayurveda,transcendental meditation and so
on as scientific within the Vedic paradigm. The first
stream seeks to establish likeness, connections and
convergences between radically opposed ideas (guna
theory and atomic particles, for example). This stream
does not relativise science: it simply grabs whatever
theory of physics or biology may be popular with
Western scientists at any given time, and claims that
Hindu ideas are “like that”, or “mean the same”
and “therefore” are perfectly modern and rational.
The second stream is far more radical, as it
defends this “method” of drawing likenesses and
correspondences between unlike entities as perfectly
rational and “scientific” within the non-dualistic
Vedic worldview. The second stream, in other words,
relativises scientific method to dominant religious
worldviews: it holds that the Hindu style of thinking
by analogies and correspondences “directly revealed
to the mind’s eye” is as scientific within the “holistic”
worldview of Vedic Hinduism, as the analytical and
experimental methodology of modern science is to
the “reductionist” worldview of Semitic religions.
The relativist defence of eclecticism as a legitimate
scientific method not only provides a cover for the
first stream, it also provides a generic defence of such
emerging “alternative sciences” as “Vedic physics”
and “Vedic creationism”, as well as defending such
pseudo-sciences as Vedic astrology, palmistry, TM
(transcendental meditation) and new-age Ayurveda
(Deepak Chopra style). In what follows, I will
examine how postmodernist and social constructivist
critiques of science have lent support to both streams
of Vedas-as-science literature.
But first, I must clarify what I mean by postmodernism.
Siddhi Times USA 61
 Postmodernism is a mood, a disposition. The chief
characteristic of the postmodernist disposition is that
it is opposed to the Enlightenment, which is taken
to be the core of modernism. Of course, there is no
simple characterisation of the Enlightenment any
more than there is of postmodernism. A rough and
ready portrayal might go like this: Enlightenment is a
general attitude fostered in the 17th and 18th centuries
on the heels of the Scientific Revolution; it aims to
replace superstition and authority of traditions and
established religions with critical reason represented,
above all, by the growth of modern science. The
Enlightenment project was based upon a hope that
improvement in secular scientific knowledge will lead
to an improvement of the human condition, not just
materially but also ethically and culturally. While the
Enlightenment spirit flourished primarily in Europe
and North America, intellectual movements in India,
China, Japan, Latin America, Egypt and other parts
of West Asia were also influenced by it. However,
the combined weight of colonialism and cultural
nationalism thwarted the Enlightenment spirit
in non-Western societies.

Postmodernists are disillusioned with this triumphalist

view of science dispelling ignorance and making
the world a better place. Their despair leads them
to question the possibility of progress toward some
universal truth that everyone, everywhere must
accept. Against the Enlightenment’s faith in such
universal “meta-narratives” advancing to truth,
postmodernists prefer local traditions which are not
entirely led by rational and instrumental criteria but
make room for the sacred, the non-instrumental and
even the irrational. Social constructivist theories of
science nicely complement postmodernists’ angst
against science. There are many schools of social
constructivism, including the “strong programme”
of the Edinburgh (Scotland) school, and the “actor
network” programme associated with a school in Paris,
France. The many convoluted and abstruse arguments
of these programmes do not concern us here. Basically,
these programmes assert that modern science, which
we take to be moving closer to objective truth about
nature, is actually just one culture-bound way to look
at nature: no better or worse than all other sciences of
other cultures. Not just the agenda, but the content of
all knowledge is
socially constructed: the supposed “facts” of modern
Siddhi Times USA 62
science are “Western” constructions, reflecting
dominant interests and cultural biases of Western Postmodernist theories of knowledge have
societies. rehabilitated this “method” of drawing equivalences
between different and contradictory worldviews and
Following this logic, Indian critics of science, allowing them to “hybridise” across traditions. The
especially those led by the neo-Gandhians such postmodernist consensus is that since truth about the
as Ashis Nandy and Vandana Shiva, have argued real world as-it-is cannot be known, all knowledge
for developing local science which is grounded in systems are equivalent to each other in being social
the civilisational ethos of India. Other well-known constructions. Because they are all equally arbitrary,
public intellectuals, including such stalwarts as and none any more objective than other, they can
Rajni Kothari, Veena Das, Claude Alvares and Shiv be mixed and matched in order to serve the needs
Vishwanathan, have thrown their considerable weight of human beings to live well in their own cultural
behind this civilisational view of knowledge. This universes. From the postmodern perspective, the VHP
perspective also has numerous sympathisers among justification of the guna theory in terms of atomic
“patriotic science” and the environmentalist and physics is not anything to worry about: it is merely
feminist movements. A defence of local knowledges an example of “hybridity” between two different
against rationalisation and secularisation also culturally constructed ways of seeing, a fusion
underlies the fashionable theories of post-colonialism between East and West, tradition and modernity.
and subaltern studies, which have found a worldwide Indeed, by postmodernist standards, it is not
following through the writings of Partha Chatterjee, this hybridity that we should worry about, but rather
Gayatri Spivak, Homi Bhabha, Dipesh Chakrabarty we should oppose the “positivist” and “modernist”
and others. All these intellectuals and movements hubris that demands that non-Western cultures should
mentioned here have their roots in movements for give up, or alter, elements of their inherited
social justice, environmental protection and women’s cosmologies in the light of the growth of knowledge
rights - all traditional left-wing causes. in natural sciences. Let us see how this view of
hybridity meshes in with the Hindutva construction
Social constructivist and postmodernist attacks on of Vedic science.
science have proven to be a blessing for all religious
zealots, in all major faiths, as they no longer feel It is a well-known fact that Hinduism uses its eclectic
compelled to revise their metaphysics in the light of mantra - “Truth is one, the wise call it by different
progress in our understanding of nature in relevant names” - as an instrument for self-aggrandisement.
fields. But Hinduism displays a special resonance Abrahamic religions go about converting the Other
with the relativistic and holistic thought that finds through persuasion and through the use of physical
favour among postmodernists. In the rest of this force. Hinduism, in contrast, absorbs the alien Other
two-part paper, I will examine the general overlap by proclaiming its doctrines to be only “different
between Hindu apologetics and postmodernist view names for the One Truth” contained in Hinduism’s
of hybridity (part I) and alternative sciences (part II). own Perennial Wisdom. The teachings of the outsider,
the dissenter or the innovator are simply declared to
be merely nominally different, a minor and inferior
THE contemporary Hindu propagandists are inheritors variation of the Absolute and Universal Truth known
of the 19th century neo-Hindu nationalists who to Vedic Hindus from time immemorial. Christianity
started the tradition of dressing up the spirit-centered and Islam at least acknowledge the radical otherness
metaphysics of orthodox Hinduism in modern scientific and difference of other faiths, even as they attempt to
clothes. The neo-Hindu intellectuals, in turn, were convert them, even at the cost of great violence and
(consciously or unconsciously) displaying the well- mayhem. Hinduism refuses to grant other faiths their
known penchant of generations of Sanskrit pundits for distinctiveness and difference, even as it proclaims its
drawing resemblances and correspondences between great “tolerance”. Hinduism’s “tolerance” is a mere
religious rituals, forces of nature and human disguise for its narcissistic obsession with its own
destiny. greatness.
Siddhi Times USA 63

Whereas classical Hinduism limited this passive-
aggressive form of conquest to matters of religious
doctrine, neo-Hindu intellectuals have extended this
mode of conquest to secular knowledge of modern
science as well. The tradition of claiming modern
science as “just another name” for the spiritual truths
of the Vedas started with the Bengal Renaissance. The
contemporary Hindutva follows in the footsteps
of this tradition.
The Vedic science movement began in 1893 when
Swami Vivekananda (1863-1902) addressed the
World Parliament of Religions in Chicago. In
that famous address, he sought to present Hinduism
not just as a fulfilment of all other religions, but also
as a fulfilment of all of science. Vivekananda claimed
that only the spiritual monism of Advaita Vedanta
could fulfil the ultimate goal of natural science, which
he saw as the search for the ultimate source of the
energy that creates and sustains the world.
Vivekananda was followed by another Bengali
nationalist-turned-spiritualist, Sri Aurobindo (1872-
1950). Aurobindo proposed a divine theory of evolution
that treats evolution as the adventures of the World-
Spirit finding its own fulfilment through progressively
higher levels of consciousness, from matter to man
Siddhi Times USA 64
to the yet-to-come harmonious “supermind” of
a socialistic collective. Newer theories of Vedic
creationism, which propose to replace Darwinian
evolution with “devolution” from the original one-
ness with Brahman, are now being proposed with
utmost seriousness by the Hare Krishnas who, for all
their scandals and idiosyncrasies, remain faithful to
the spirit of Vaishnava Hinduism.
Vivekananda and Aurobindo lit the spark that has
continued to fire the nationalist imagination, right to
the present time. The Neo-Hindu literature of the 19th
and early 20th centuries, especially the writings of
Dayanand Saraswati, S. Radhakrishnan and the many
followers of Vivekananda, is replete with celebration
of Hinduism as a “scientific” religion. Even secularists
like Jawaharlal Nehru remained captive of this idea
that the original teachings of Vedic Hinduism were
consonant with modern science, but only corrupted
later by the gradual deposits of superstition. Countless
gurus and swamis began to teach that the Vedas are
simply “another name for science” and that all of
science only affirms what the Vedas have taught.
This scientistic version of Hinduism has found its
way to the West through the numerous ashrams and
yoga retreats set up, most prominently, by Maharishi
Mahesh Yogi and his many clones.
ALL these numerous celebrations of “Vedas as
science” follow a similar intellectual strategy of finding
analogies and equivalences. All invoke extremely
speculative theories from modern cosmology,
quantum mechanics, vitalistic theories of biology
and parapsychology, and other fringe sciences. They
read back these sciences into Sanskrit texts chosen at
will, and their meaning decided by the whim of the
interpreter, and claim that the entities and processes
mentioned in Sanskrit texts are “like”, “the same
thing as”, or “another word for” the ideas expressed
in modern cosmology, quantum physics or biology.
Thus there is a bit of a Brahman here and a bit
of quantum mechanics there, the two treated as
interchangeable; there are references to “energy”, a
scientific term with a definite mathematical formulation
in physics, which gets to
mean “consciousness”;
references to Newton’s
laws of action and reaction
are made to stand for
the laws of karma and
reincarnation; completely
discredited “evidence” from
parapsychology and “secret
life of plants” are upheld as
proofs of the presence of
different degrees of soul in all
matter; “evolution” is taught
as the self-manifestation of
Brahman and so on. The
terms are scientific, but the
content is religious. There
is no regard for consistency
either of scientific concepts,
or of religious ideas.
Both wholes are broken
apart, random connections
and correspondences are
established and with great
smugness, the two modes of knowing are declared to
be equivalent, and even inter-changeable. The only
driving force, the only idea that gives this whole
mish-mash any coherence, is the great anxiety to
preserve and protect Hinduism from a rational critique
and demystification. Vedic science is motivated by
cultural chauvinism, pure and simple.
What does all this have to do with postmodernism,
one may legitimately ask. Neo-Hinduism, after all,
has a history dating back at least two centuries, and
the analogical logic on which claims of Vedic science
are based goes back to times immemorial.
Neo-Hinduism did not start with postmodernism,
obviously. And neither does Hindutva share the
postmodernist urgency to “overcome” and “go
beyond” the modernist fascination with progress
and development. Far from it. Neo-Hinduism and
Hindutva are reactionary modernist movements,
intent on harnessing a mindless and even dangerous
technological modernisation for the advancement of
a traditionalist, deeply anti-secular and illiberal social
agenda. Nevertheless, they share a postmodernist
philosophy of science that celebrates the kind of
contradictory mish-mash of
science, spirituality, mysticism
and pure superstition that that
passes as “Vedic science”.
For those modernists who
share the Enlightenment’s
hope for overcoming
ignorance and superstition,
the value of modern science
lies in its objectivity and
universality. Modernists see
modern science as having
developed a critical tradition
that insists upon subjecting
our hypotheses about nature to
the strictest, most demanding
empirical tests and rigorously
rejecting those hypotheses
whose predictions fail to be
verified. For the modernist,
the success of science in
explaining the workings of
nature mean that sciences in
other cultures have a rational obligation to revise
their standards of what kind of evidence is admissible
as science, what kind of logic is reasonable, and
how to distinguish justified knowledge from mere
beliefs. For the modernists, furthermore, modern
science has provided a way to explain the workings
of nature without any need to bring in supernatural
and untestable causes such as a creator God, or an
immanent Spirit.
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For a postmodernist, however, this modernist faith in Vandana Shiva and their sympathisers came out
science is only a sign of Eurocentrism and cultural in defence of local knowledges and traditions,
imperialism. For a postmodernist, other cultures including astrology, goddess worship as cure for
are under no rational obligation to revise their small-pox, taboos against menstruation and (later on)
cosmologies, or adopt new procedures for ascertaining even sati. Over the next two decades, it became a
facts to bring them in accord with modern science. Far general practice in Indian scholarly writing to treat
from producing a uniquely objective and universally modern science as just one way to adjudicate belief,
valid account of nature, the “facts” of modern science no different from any other tradition of sorting out
are only one among many other ways of constructing truth from mere group belief. Rationalism became a
other “facts” about nature, which are equally valid dirty word and Enlightenment became a stand-in for
for other cultures. Nature-in-itself cannot be known “epistemic violence” of colonialism.
without imposing classifications and meaning on
it which are derived from cultural metaphors and According to those who subscribe to this relativist
models. All ways of seeing nature are at par becausephilosophy, the cross-cultural encounter between
all are equally culture-bound. Modern science has nomodern science and traditional sciences is not a
special claims to truth and to our convictions, for it is
confrontation between more and less objective
as much of a cultural construct of the West as otherknowledge, respectively. Rather it is a confrontation
sciences are of their own cultures. between two different cultural ways of seeing the
world, neither of which can claim to represent
This view of science is derived from a variety of reality-in-itself. Indeed, many radical feminists and
American and European philosophies of science, post-colonial critics go even further: they see modern
associated mostly with such well-known philosophers science as having lost its way and turned into a power
as Thomas Kuhn, Paul Feyerabend, W.O Quine, of oppression and exploitation. They want non-
Ludwig Wittgenstein and Michel Foucault. This view Western people not just to resist science but to reform
of science has been gaining popularity among Indian it by confronting it with their holistic traditional
scholars of science since the infamous “scientific sciences.
temper” debates in early 1980s when Ashis Nandy,

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What happens when traditional cultures do need to
adopt at least some elements of modern knowledge?
In such cases, postmodernists recommend exactly
the kind of “hybridity” as we have seen in the
case of Vedic sciences in which, for example, sub-
atomic particles are interpreted as referring to gunas,
or where quantum energy is interpreted to be the
“same as” shakti, or where karma is interpreted to
be a determinant of biology in a “similar manner”
as the genetic code and so on. On the postmodern
account, there is nothing irrational or unscientific
about this “method” of drawing equivalences and
correspondences between entirely unlike entities and
ideas, even when there may be serious contradictions
between the two. On this account, all science is based
upon metaphors and analogies that reinforce dominant
cultures and social power, and all “facts” of nature
are really interpretations of nature through the lens
of dominant culture. It is perfectly rational, on this
account, for Hindu nationalists to want to reinterpret
the “facts” of modern science by drawing analogies
with the dominant cultural models supplied by
Hinduism. Because no system of knowledge can
claim to know reality as it really is, because our best
confirmed science is ultimately a cultural construct, all
cultures are free to pick and choose and mix various
“facts”, as long as they do not disrupt their own time-
honoured worldviews.
This view of reinterpretation of “Western” science
to fit into the tradition-sanctioned, local knowledges
of “the people” has been advocated by theories of
“critical traditionalism” propounded by Ashis Nandy
and Bhiku Parekh in India and by the numerous
admirers of Homi Bhabha’s obscure writings on
“hybridity” abroad. In the West, this view has found
great favour among feminists, notably Sandra Harding
and Donna Haraway, and among anthropologists of
science including Bruno Latour, David Hess and their
followers.
To conclude, one finds a convergence between the
fashionable left’s position with the religious right’s
position on the science question. The extreme
scepticism of postmodern intellectuals toward
modern science has landed them in a position where
they cannot, if they are to remain true to their beliefs,
criticise Hindutva’s eclectic take-over of modern
science for the glory of the Vedic tradition.
Ms. Meera
Meera is the author of Prophets Facing Backward
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 ARYABHATT
(476 CE) MASTER ASTRONOMER AND
MATHEMATICIAN
Born in 476 CE in Kusumpur ( Bihar),
Aryabhatt’s intellectual brilliance remapped
the boundaries of mathematics and astronomy.
In 499 CE, at the age of 23, he wrote a text
on astronomy and an unparallel treatise on
mathematics called “Aryabhatiyam.” He
formulated the process of calculating the
motion of planets and the time of eclipses.
Aryabhatt was the first to proclaim that the
earth is round, it rotates on its axis, orbits
the sun and is suspended in space - 1000
years before Copernicus published his
heliocentric theory. He is also acknowledged
for calculating p (Pi) to four decimal places:
3.1416 and the sine
table in trigonometry. Centuries later, in 825
CE, the Arab mathematician, Mohammed
Ibna Musa credited the value of Pi to the
Indians, “This value has been given by the
Hindus.” And above all, his most spectacular
contribution was the concept of zero without
which modern computer technology would
have been non-existent. Aryabhatt was a
colossus in the field of mathematics.

BHASKARACHARYA II
(1114-1183 CE)

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GENIUS IN ALGEBRA He is believed to have been born in Prabhas
Born in the obscure village of Vijjadit (Jalgaon) Kshetra near Dwarika in Gujarat . He was the
in Maharastra, Bhaskaracharya’s work in pioneer expounder of realism, law of causation
Algebra, Arithmetic and Geometry catapulted and the atomic theory. He has classified all
him to fame and immortality. His renowned the objects of creation into nine elements,
mathematical works called “Lilavati” and namely: earth, water, light, wind, ether, time,
“Bijaganita” are considered to be unparalled space, mind and soul. He says, “Every object
and a memorial to his profound intelligence. of creation is made of atoms which in turn
Its translation in several languages of the connect with each other to form molecules.”
world bear testimony to its eminence. In his His statement ushered in the Atomic Theory
treatise “ Siddhant Shiromani “ he writes on for the first time ever in the world, nearly 2500
planetary positions, eclipses, cosmography, years before John Dalton . Kanad has also
mathematical techniques and astronomical described the dimension and motion of atoms
equipment. In the “ Surya Siddhant “ he makes and their chemical reactions with each other.
a note on the force of gravity: “Objects fall on The eminent historian, T.N.Colebrook , has
earth due to a force of attraction by the earth. said, “Compared to the scientists of Europe
Therefore, the earth, planets, constellations, , Kanad and other Indian scientists were the
moon, and sun are held in orbit due to this global masters of this field.”
attraction.” Bhaskaracharya was the first
to discover gravity, 500 years before Sir NAGARJUNA (100 CE)
Isaac Newton. He was the champion among WIZARD OF CHEMICAL SCIENCE
mathematicians of ancient and medieval India He was an extraordinary wizard of science born
. His works fired the imagination of Persian in the nondescript village of Baluka in Madhya
and European scholars, who through research Pradesh . His dedicated research for twelve years
on his works earned fame and popularity. produced maiden discoveries and inventions
in the faculties of chemistry and metallurgy.
ACHARYA KANAD (600 BCE) Textual masterpieces like “ Ras Ratnakar ,”
FOUNDER OF ATOMIC THEORY “Rashrudaya” and “Rasendramangal” are
As the founder of “ Vaisheshik Darshan “- his renowned contributions to the science of
one of six principal philosophies of India - chemistry. Where the medieval alchemists
Acharya Kanad was a genius in philosophy. of England failed, Nagarjuna had discovered

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the alchemy of transmuting base metals into ACHARYA SUSHRUT (600 BCE)
gold. As the author of medical books like FATHER OF PLASTIC SURGERY
“Arogyamanjari” and “Yogasar,” he also A genius who has been glowingly recognized
made significant contributions to the field ofin the annals of medical science. Born to sage
curative medicine. Because of his profound Vishwamitra, Acharya Sudhrut details the first
scholarliness and versatile knowledge, he ever surgery procedures in “ Sushrut Samhita
was appointed as Chancellor of the famous ,” a unique encyclopedia of surgery. He is
University of Nalanda . Nagarjuna’s milestone venerated as the father of plastic surgery and
discoveries impress and astonish the scientists
the science of anesthesia. When surgery was in
of today. its infancy in Europe , Sushrut was performing
Rhinoplasty (restoration of a damaged nose)
and other challenging operations. In the “
ACHARYA CHARAK (600 BCE) Sushrut Samhita ,” he prescribes treatment
FATHER OF MEDICINE for twelve types of fractures and six types of
Acharya Charak has been crowned as the Father dislocations.
of Medicine. His renowned work, the “Charak
Samhita “, is considered as an encyclopedia His details on human embryology are simply
of Ayurveda. His principles, diagoneses, and amazing. Sushrut used 125 types of surgical
cures retain their potency and truth even instruments including scalpels, lancets,
after a couple of millennia. When the science needles, Cathers and rectal speculums; mostly
of anatomy was confused with different designed from the jaws of animals and birds.
theories in Europe , Acharya Charak revealed He has also described a number of stitching
through his innate genius and enquiries the methods; the use of horse’s hair as thread and
facts on human anatomy,embryology,
pharmacology, blood circulation and
diseases like diabetes, tuberculosis, heart
disease, etc. In the “ Charak Samhita“ he
has described the medicinal qualities and
functions of 100,000 herbal plants.He
has emphasized the influence of diet and
activity on mind and body. He has proved
the correlation of spirituality and physical
health contributed greatly to diagnostic and
curative sciences. He has also prescribed
and ethical charter for medical practitioners
two centuries prior to the Hippocratic oath.
Through his genius and intuition, Acharya
Charak made landmark contributions to
Ayurvedal. He forever remains etched in
the annals of history as one of the greatest
and noblest of rishi-scientists.

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

VARAHAMIHIR (499-587 CE)

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

ACHARYA PATANJALI (200 BCE)

FATHER OF YOGA
The Science of Yoga is one of several unique
contributions of India to the world. It seeks
to discover and realize the ultimate Reality
through yogic practices. Acharya Patanjali ,
the founder, hailed from the district of Gonda
(Ganara) in Uttar Pradesh . He prescribed the
control of prana (life breath) as the means
to control the body, mind and soul. This
subsequently rewards one with good health
and inner happiness. Acharya Patanjali ‘s
84 yogic postures effectively enhance the
efficiency of the respiratory, circulatory,
nervous, digestive and endocrine systems
and many other organs of the body. Yoga has
eight limbs where Acharya Patanjali shows
the attainment of the ultimate bliss of God
in samadhi through the disciplines of: yam,
niyam, asan, pranayam, pratyahar, dhyan
and dharna. The Science of Yoga has gained
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 described by him:
1.) Profound Secret: The technique to make
a flying machine invisible through the
application of sunlight and wind force.
2.) Living Secret: The technique to make an
invisible space machine visible through the
application of electrical force.
3.) Secret of Eavesdropping: The technique to
listen to a conversation in another plane.
4.) Visual Secrets: The technique to see what’s
happening inside another plane.
Through his innovative and brilliant
discoveries, Acharya Bharadwaj
has been recognized as the pioneer of aviation
technology.

ACHARYA KAPIL (3000 BCE)

popularity because of its scientific approach
FATHER OF COSMOLOGY
and benefits. Yoga also holds the honored
Celebrated as the founder of Sankhya
place as one of six philosophies in the Indian
philosophy, Acharya Kapil is believed to have
philosophical system. Acharya Patanjali
been born in 3000 BCE to the illustrious sage
will forever be remembered and revered as
Kardam and Devhuti. He gifted the world with
a pioneer in the science of self-discipline,
the Sankhya School of Thought. His pioneering
happiness and self-realization.
work threw light on the nature and principles
of the ultimate Soul (Purusha), primal
ACHARYA BHARADWAJ (800 BCE)
matter (Prakruti) and creation. His concept
PIONEER OF AVIATION TECHNOLOGY
of transformation of energy and profound
Acharya Bharadwaj had a hermitage in
commentaries on atma, non-atma and the
the holy city of Prayag and was an ordent
subtle elements of the cosmos places him in an
apostle of Ayurveda and mechanical
elite class of master achievers - incomparable
sciences. He authored the “ Yantra Sarvasva
to the discoveries of other cosmologists. On
“ which includes astonishing and outstanding
his assertion that Prakruti, with the inspiration
discoveries in aviation science, space science
of Purusha, is the mother of cosmic creation
and flying machines. He has described three
and all energies, he contributed a new chapter
categories of flying machines: 1.) One that
in the science of cosmology. Because of his
flies on earth from one place to another. 2.)
extrasensory observations andrevelations on
One that travels from one planet to another.
the secrets of creation, he is recognized and
3.) And One that travels from one universe
saluted as the Father of Cosmology.
to another. His designs and descriptions have
impressed and amazed aviation engineers of
today. His brilliance in aviation technology is
further reflected through techniques

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The Art of Giving
T he thought of giving is the creation of the art of
giving.
The act of giving is the art of living.
You may be a bit skeptical, wondering what exactly
you have to give. Unfortunately, in this fastest moving
world, the word ‘giving’ is so much intertwined with just
financial aspect of human life. Each and every one of us
has something to give everyone! Everybody has something
of value for another person or community or nation or to
the world.
It could be a kind word, a simple smile, some appreciation,
the sharing of some special knowledge, even a helping
hand or a bit of support during a difficult emotional time.
It could also mean being generous philanthropists with few
billions pledged like Bill and Melinda Gates (Microsoft
co-founder), Gordon and Betty Moore (Intel co-founder)
and Warren Buffett (Berkshire Hathaway CEO).
The act of true giving is something wonderful and
amazing. With most things in this world, there is only a
limited amount of what you can give away. Fortunately,
generosity and kindness are not bound to these same
material limitations.
“You have something to give everyone”
Your act of giving doesn’t necessarily have to be limited
to an exchange of presents at Christmas time or Birthdays.
You can treat every person you come into contact with as
someone who you can give a gift to.
A very special act of giving can be in the form of small,
personal acts of kindness. Very often it is not money
or belongings that people need, it’s the things that
can’t be seen, such as advice reassurance, a kind word,
compliments or a smile.
The most of basic law of life is “every single act of love,
kindness and generosity will multiply and return to you
many times over”. The more you give, the more you get
and the more you will feel happy. The true art of giving
is to give from the heart without any expectation of its
return or results.
What you give out is what comes back in direct
proportions to the feelings you have in the act of giving.
It’s very simple. If you want to experience more joy,
give joy to others, if you want more love, learn to give
love, if you want attention and appreciation, and learn to
give appreciation to others. These are some of life’s most
precious gifts and they don’t cost you anything.
When you meet someone, you can silently send them a
blessing, wishing them happiness, joy and laughter. This
kind of silent giving is very powerful. Do this exercise for
the next 21 consecutive days, (with no thought of return)
and you will suddenly find people around you opening to
you in joy and happiness?
Make a decision that wherever you go, to whoever you
meet, to give. As long as you are giving, you will also be
receiving. The more you give, the more will flow back to
you and be returned many times over. Giving creates a
pattern of happiness, joy and love in your life beyond your
wildest expectations.
In ancient China, Lao Tsu wrote “Kindness in words creates
confidence. Kindness in thinking creates profoundness.
Kindness in Giving Creates Love.” Many thousands of
years ago a great sage in Babylon said “The reward of
charity depends entirely upon the extent of the kindness
in it.”
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Truly giving something
from the heart is an action
which will fill your life
with joy.
Practice the art of giving
in your daily life to the
people around you and
extend it to communities,
organizations and to
countries. Start from wherever you are with whatever you
have, but with the biggest and greatest heart of kindness
in it. Do not think of lack. If you focus on the lack, lack
increases. The joy reduces! This is where the expression
to “give whole heartedly” comes from.
The intention behind your giving is the most important
thing. The intention should always be to create happiness
for both the giver and the receiver. If you experience
resentment and a feeling of “I don’t really want to give
this to this person, but I feel that I have to” or “I really
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should give them something,” this is
probably what ultimately will come back
to you. Perhaps in this case, you need to
consider not giving the gift at all!
A gift is something that is enjoyed twice.
First by the giver who enjoys the pleasure
of giving something special and then also
enjoyed by the person who receives the gift.
How often do you expect back from the person you gave
something to a gift of a similar or greater value? Is this true
giving or merely an unvoiced expectation of an exchange
of similar goods?
Have you ever heard anyone saying “I just give and give
and give until I have nothing left”? This behavior is called
self denial or self pity. This is an ego based form of giving.
It is giving with an expectation of something in return. In
reality, this is not giving at all but an un-vocalized form
of barter. If, through the act of giving, you feel that
you have “lost something or are somehow
lessened” then the gift was not truly given
from your heart.
It is one of life’s wonderful paradoxes
that you limit the power of your giving by
having an expectation of getting something
in return. When you give without any
thought or desire for something back, your
returns will be truly limitless.
 Our life is like a river, full of energy, “We make a living by what we get, but we make a life
continually flowing. What happens when by what we give.”
a river is stopped from moving? It gets - Winston Churchill
very muddy and stagnant. A fast flowing
river is full of life and clear water. Where Give with abundance mentality and make a life, a life
would you rather drink? filled and blessed with abundance of health, wealth and
happiness.
The acts of giving and receiving are a
continuous process of circulation that
continues the flow of your life’s energies. For one person Suganya Prathap
to receive someone else has to give. It’s a cycle of energy
that flows continually onwards.

Pause for as moment as you read this, and take a big,

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

True giving, without expectation of anything in

return is as effortless as breathing.

Practice the art and act of giving in your family

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

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