Savithru sharma astrology

Savithru Sharma, Bangalore

To another portion called the Chitha, He gives the quality of being impersonal in worldly actions, and the will to attain the Lord. In the Manomaya Kosha the sheath of the mind , He gives the laudable determination to attain the Lord, the determination to be always pursuing good deeds and steadfastness to duty.

All these necessarily require the radiance of Brahma or the Brahmin , and hence Brihaspathi has placed this importance in the several Sheaths. Brihaspathi is also called Jiva since he gives life to the Devathas gods as per the meaning of 'Jeevayathi devaan ithi jeevah jeeva praana dhaarane'. He gives man all the facilities required by him to attain godliness, and thus protects him. The display of higher education, intelligence and discretionary power that knowledge or buddhi possess should necessarily take place in the Vijnana maya kosha the sheath of knowledge , and "lence the constellation of Karkataka with is significant of Vijnanamaya Kosha is the exalted position for Jupiter.

The reflected chaitanya Jeevatma has penetrated into the child's body in the womb and stayed there in the sheaths of Anandmaya, Vijnanamaya and Manomaya. Saturn in the Anandamaya sheath links up the Jeevatma with the basic cover of ignorance in the Anandamaya sheath, and creates the state of sleep or torpor. During the time of wakefulness the joy that could have been derived from the Anandamaya sheath is converted by Saturn into distress and sorrow.

In place of eagerness and euthusiasm, Saturn produces Laziness. In the Vijinanamaya sheath Saturn brings about the feeling that he is the body only, and thus the knowledge that is pure T gets a covering, and also spoils intelligence with dullness. In another part of the Antahkarana, called Ahamkara the ego Saturn creates love towards the body, and towards external objects.

In the manomaya sheath, Saturn ushers in an externa! The tissue at the top of the head of the child' in the mother's womb will not have closed. Saturn closes it and throws the child out of the mother's womb so as to take birth. As soon as the child is born he himself lakes the form of air, and sets in the respiration process in the child. By functioning in this way, Saturn assists the child to take up the transactions of the world. Saturn is the ,son of the Sun. Saturn possesses qualities opposed to the good qualities of the Sun.

He possesses the quality of thamas ignorance. If the child's past good deeds are preponderant, Jupiter or Brihaspathi comes to the rescue of Pushyami and guides accordingly. If past evil deeds are preponderant, Saturn guides their destinies. The gods gave to all the Ashleshas charu made out of flour mixed with ghee and curds.

The Rakshasas were defeated by the gods. The statement that the gods and Rakshasas fought, and that the Devathas won is to be interpreted as follows: Under Pushyami it has been mentioned that a child was born, leaving the the mother's womb. The powers of the organs be take of gods.

These powers reside in the spheres of the organs like the eye, the ear and so on. When the body takes birth from the womb, some inertia coming, out of Tamas remains in the spheres of the organs, and hence the organs cannot function properly. Immediately after birth, the child cannot hear, cannot see, cannot taste, cannot smell, cannot talk. He cannot use his hands to work, He cannot use his legs to walk. The neck is not firmly fixed with the body.

The inertia is ultimately removed and the organs are rendered capable functioning properly in the respective spheres. The above interpretations make it clear that the reflected Chaithanya Jeevathma is superior to the powers of the organs and sheaths,, and hence deserves to be honoured by the organic powers. These interpretations refer to. The root-meaning of this word too confirms the same. Ashlesha means 'Aashltshayathiithi aashhshaa' i. That is the reflected Chaithanaya Jeevathma together with the flow of current of Buddhi Knowledge combines with the powers of the organs and mingles with sound, touch, form, taste and smell.

According to Maharshi Parashara, the star Ashlesha is associated with the period of Mercury. Mercury is symbolic of knowledge, one who bestows knowledge to every one. Ashlesha gives to the new-born children the ability of seeing things, hearing sounds, and so on, in brief the knowledge from the respective organs. The constellation of Karkataka is the Moon's house. The moon's portfolio includes the mother, and hence is symbolic of the mother's body. The mother after becoming pregnant rears the child in the womb, and gives birth to him. After giving birth, she rears the Child. The word Karkataka is derived from 'karkavadata- thiithi Karkaatakah', meaning that it roams about like a crab, which is an animal living in water.

The crab is symbolic of the womb in the mother's stomach. The crab's body is somewhat roundish. From the right and left flanks of this round body three or four long sharp spikes or legs project out. By the help of these long spikes which project from the flanks, crab encircles other animals and things.

The name Karka is derived from this characteristic. In similar manner, the womb in the mother's body encircles the child, and holds it till birth takes place. Thus the name Karkataka has been given to this constellation since it mainly deals with the womb in the mother's body. The interpretations described so far of the four constellations Mesha, Vrishabha, Mithuna and Karkataka pertain to the first third "Thathsavithurvareniyam" of the Gayathri Mahthra.

It has been described how Parasakthi rises out of the Supreme Being, divides Herself into the qualities of Sathva, Rajas and Thamas, and then from the level of Iswara and Iswari creates the entire universe, and in particular creates the human body in the mother's womb. The creation of the body is completed in the mother's womb up to the seventh month, and then the Jeevathma the Supreme Being's reflected Chaithanya, in conjunction with the pure knowledge T pervades in the Anandamaya, Vijnanamaya and Manomaya sheaths.

This is the interpretation of the star Ashlesha which is at the end of the constellation of Karkataka. The organs of the child, and seeing, hearing etc. But other outward worldly affairs work do not commence under Ashlesha. These worldly affairs transactions begin in the next constellation of Simha. So we shall proceed to understand the significance of the constellation of Simha. The sun is the Lord of Simha. According to the statement of Maharshi Parashara, the star Makha is associated with the period of Kethu Moon's descending node , and similarly Purva Phalguni and Uttara Phalguni are associated respectively with the periods of Venus and the Sun.

The Yajurveda Nakshathreshti tells about the star Makha as follows: Mean jug: -The fathers desired to progress in the world of forefathers. They gave charu prepared out of rice flour in six vessels to the pjthrus and the star Makha. Then they progressed in the world of the forefathers. The star makha is in the constellation of Simha. JThe Sun is the Lord of Simha. The Sun's portfolio includes the bestowal of the father, and so he is like a father. Just as the constellation of Karkataka is the Moon's house and hence this constellation pertains to the mother, so does the constellation of Simha pertain to the father.

The mother who had the child in her womb gave birth to the child. After giving birth, she rears and protects the child till it becomes fit to go ahead in the world, and then hands it over to the father for his progress. The child coming under the care of the father is the significance of the star Makha. What does a father long for the child and how does he protect him?

This extension of one's own genealogy causes the development of the world of the forefathers. This is the significance of the above Mantra. According to the sayings of Maharshi Parashara, the star Makha is connected with the period of Kethu. We have all along seen that Kethu is symbolic of Tamas while Rahu the ascending node is symbolic of Rajas. While all the planets move clockwise, Rahu and Kethu move anti-clockwise.

Moving anticlockwise is equivalent to a continuance is worldly affairs, by hiding up the Supreme Being and pure Sathva quality. After the child is born from mother's womb, its organs get inspiration by the current of Buddhi which is in unison with the reflected Chaithanya, and actions such as seeing external objects commence through the sense organs. This has been explained while giving the significance of the star Ashlesha.

Now under the significance of Makha, the child's sight which falls on objects around gradually gets covered by the illusion characteristic of Thamas contained in the meaning of Kethu; therefore the objects of the world appear to be real although they are unreal. This cover of Thamsic illusion also creates in the child the desire to enjoy these objects, and thus, binds it. The world Makha etymologically implies 'Makha theethi makhaa', which means covering.

The word kethu too means 'Keyathathi ThamoTuupzna Chikithsathi vaa sakethuhu' i. It also engenders in the child the desire to obtain them. The efforts necessary to secure objects are also related to the next star: Poorva phalguni which we shall now take up. The Yajurveda Nakshathreshti manthra affirms about this star as follows: Meaning: -Aryama desired to possess animals.

He gave charu to Aryama and the Phalguni' s. Then he became the possess er of animals. Aryama is the devatha loving the Sun and the sight-organ. That he too desired to possess animals means that he was bound by the cord of ignorance. According to Maharshi Parashara this is also borne out by the period of Venus that is associated with the star Purva Phalguni.

Venus is the preceptor of the Rakshasas whose nature is made up of the qualities of Rajas and Thamas. The gifts of Venus are in the direction of assimilating objects and arts of enjoyment. Assimilation of objects of enjoyment and the actual enjoyment are carried out by. The word Phalguni connotes 'Phalguvadaa charathi poorva m ' Which means that which beautifies, and hence denotes association with the objects of pleasure.

This is because Venus involves one in the trouble of assimilating the objects of pleasures, as it causes the lure, thirst and intoxication for enjoing them, drowning people in sensual pleasures, ultimately making them liable to diseases and other miseries, as slated 'Bhoge rogabhayam' enjoyment goes along with the fear of disease. Moreover it destroys devotion towards God and makes us atheists by drowning us in pleasures, thus causing distress to the godliness in us. Therefore Venus binds people by the cord of beastliness. The Sun is the Lord of Simha.

Aryama's name has also come in. Therefore it is up to the father to give proper education to his children to make them do good deeds, and to be. Thereby the children can be prevented from being pleasure-seekers. If they become pleasure- seekers, then atheism will creep in. But even if pleasure- seeking is absent, the pleasure -giving functions of the organs of action, such as taking food must perforce to be present.

The action of the Rajao guna is inevitable. Since lust towards objects is also present, the covering by the Thamasic quality is necessarily present. A binding beastliness therefore necessarily exists. Let us understand the effects of yearning for objects arising out of the qualities of Thamas and Rajas, and of the functioning of the organs of action.

This reflected Chaithanya has to flow out of the body with the current of Buddhi in an active form in order to see external objects, hear sounds etc. Along with the stream of Buddhi reflected Chaithanya too must manifest itself, and get out of the body. Without the aid of this reflected chaithanya, Buddhi alone cannot see or hear. The organs of action work in unison with the organs of sense.

At this juncture, matters pertaining to our previous lives which have to be experienced in this life come in a torrent, besiege our gnyana intelligence and draw it out. On account of the flooding of these matters, not a single moment will be available during the period of our wakefulness which is free from thought of objects of the world. When reflected Chaithanya comes out of the body illuminating the current of Buddhi, there remains no support to pure T from reflected Chaithanya.

Then the Thamas and Rajas Agnyana covers this pure T knowledge just as ash covers the fire. We say T, But we cannot stand in the true state of pure "I", The body comes as a barrier. If we want to stand in the pure "I" state of knowledge which is blissful and of the pure sathvic quality, we must free ourselves from the tangles of external worldly transactions arising from the qualities of Rajas and Thamas. When we are in a state of virtuous tranquility, the knowledge that is pure T, characterised by pure Sathvic quality, is free from pain.

This fact is also borne out by the meaning of the word Sim ha, in the constellation 'of Simha. The clock of Thamoguna, and the sensualities of Rajaguna appear in the interpretations of the stars Makha and Purva Phalguni. The inconveniences felt by the pure Sathvic T also appears in the constellation qf Simha. The root-meaning of the word.

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Simha, 'Simha himsa yaam' i. Though the pure Sathvic blissful "I" is troubled by the Rajas and Thamas, since the pure T is part, of the Supreme Being and is Iswari Shakthi or Divine Power it does not come into contact with worldly affairs and remains unaltered and unattached. To explain this meaning, the Yajurveda Nakshathreshti holds about the star Makha as follows: - Swaahaa Offerings to the pitrus fore fathers Swaahaa to the Makha stars, Swaahaa to the sinless, Swaahaa to the diseaseless, Swaahaa to the arundhathis.

In making these offerings through fire this Arundhathis is identified with the Divine Power of iswari shakthi that is pure "I" in the form of knowledge and the knower, and the above mantra makes it clear that this divine Power is unassailed and unattached. Everyone is tied by the cords of Rajas Activity and Thamas dullness and illusion , and is involved in worldly affairs. Even if one in virtuous and well disposed towards truth- and his duties, bondage remains. To get rid of this bondage, he must enter the path of liberation and pass it successfully.

There is no difference in the enjoyment of pleasures. What is special to man is knowledge that is directed towards attaining the Supreme Being. One who is devoid of this knowledge is equivalent to an animal. The authoritative statement in the Upanishaths 'na kaimanaa na prajayaa dhanena thyagenaike amrithathva maanashuhj informs us that the nectar-like liberation cannot be attained by actions, by procreation, by wealth or by charities. The significance of the stars Makha and Purva Phalguni of the constellation of Simha does not pertain to the path of renunciation, but refers to the worldly family life and its transaction in the stream of life and death.

To get rid of this bondage in the form of the current of life and death, and move into the path which leads to the attainment of the nector-like liberation forms the subject-matter of the stars commencing from Utthara Phalguni right up to the last star Revathi in the constellation of Meena. Therefore let us proceed to understand the meaning of the star Utthara Phalguni.

He gave charu to Bhaga and to the phalguni's. Thereby he became lucky and the best of the devas. The devas Gods are not entitled to liberation. The knowledge to attain liberation is available to man only; hence man is superior to all other beings. But even as man, he must be lucky to attain liberation from wordly bondage. This is the inner meaning of the above Vedic statement. The desire for liberation is obtained as a result of good deeds done in many previous lives. Both the actions of Rajas and Thamas are obstructive to the path of liberation. Nevertheless, Thamas is also helpful to some extent, the Thamoguna gives pain and misery to men, who will then be somewhat inclined to think of God.

Vishwaroopa - 29 January 2016

There's an Indian saying that one thinks of God when in distress. To escape from the miseries of life and death, man turns to the path of liberation. The desire for this must be born and must develop within one's self, in order to reach the end. Compulsion by others will be of no avail. The previous star was Purva Phalguni.

The two stars Purva Phalguni and Uttara Phaiguni are like the first and second halves of a sioka stanza , or like the parts Purva Mimamsa and Uttara Mimamsa of the Vedas. Similarly, the meaning of Purva Phaiguni relates to the affairs of the world. The meaning of Uttara Phalguni deals with the path of knowledge. The meanings 'forward' and 'above' for the word Utthara correspond to the rising from this bondage of life and attaining liberation.

The word Phalguni connotes beautifica- tion. The Purva Phalguni signifies the beauty of worldly affairs, while the Utthara Phalghuni refers to the beauty of liberation. The first quadrant of the star Utthara Phalguni is in the house of the Sun who is the Lord of the constellation of Simha. The stars Makha and Purva Phalguni have been interpreted to mean that the father brings up his children in the direction of worldly progress.

The Uttara Phalguni star requires a father to bring up his children in the direction of renunciation and liberation. One who seeks to be relived of life's bondage must submit himself to a ' Sadguru good preceptor , and pray to him as Sri Sankaracharya told in Vivekacho o damani. What is the remedy? O Lord, take some pity on me. Let me overcome this misery of samsara or worldly life. The preceptor who is the embodiment of spontaneous kindness dispels the fears of the man who has surrendered to him, and says to him: Meaning: I shall teach you now the nature of the Supreme Being.

He will accordingly leach the truth about Athma. This meaning pertains to the constellation of Simha, and the meaning of the word Simha foresees this. Accordingly, the preceptor dispels the ignorance in his disciple, and rains the nectar- like knowledge relating to the Supreme Being. The father gives birth. The good preceptor makes one such as not to be born again.

Therefore the good preceptor is higher than the father. We have said earlier that the word Bhargah of the Gayathri Manthra is also associated with the constellation of Simha. The word Bhargah has been interpreted as both shedding light over ignorance, and destroying the actions of ignorance. The life-energy is the Supreme's reflected Chaithanya seated in the Buddhi illuminates the external actions which are the essence of the stars Makha and Purva jPhalguni.

This reflected Chaithanya will also illuminate the. This reflected Chaithanya will further be called Devasya coming up next to Bhagah in the Gayathri Manthra, We shall now proceed to understand the significance of this word. The signifieance of the word Devasya in the Gayathri Manthra Devasya means one who shines and one who is full of all divine acts.

The word is associated with three quadrants of the star Utthara Phalguni in the constellation Kanya, the star Hastha, two quadrants of the star Chitha the remaining two quadrants of this star in Thula, Swathi and three quadrants of Vishakha. The significance of the first quadrant of Utthara Phalguni in Simha has been explained: One desirous of liberation must surrender himself to a Sadguru and learn at his feet matters pertaining to the Supreme Being. The significance of the remaining three quadrants of Utthara Phalguni which belong to the constellation of Kanya relates to the topics which the diciple learns from the Sadguru.

By hearing from the mouth of the Sadguru Preceptor the bondage is lifted, and liberation will follow. Therefore one must learn from a Sadguru matters regarding the Universe, Life and the Absolute until he attains liberation. Matters pertaining to the constellation of Kanya relate to the 'desire for liberation.

The star next to Uttara Phalguni is Hastha in Kanya. He gave charu made out of rice flour in twelve vessels, along with other grains. Then the gods gave him earnestness, and he became Savithru. This means that the disciple who is having spiritual education from his Guru must be earnest in attaining liberation, must be devoted and have Sathvic lustre.

The word Hastha can be interpreted etymologically in more than one way: 'Hasthayathi visthaarayathi ithi hasthah', signifying expansion. Also 'Easitheethi hasthah hase hasanc', to illuminate. Also meaning torturing. This is the significance of the star Hastha. A The Four parts of Sadhanas means:- 1 Discrimination between the transient and the intransient. The Disciple desirous of liberation must perfect himself in the above matters with bestow godly wealth Daivi sampath. The period of the Moon goes with Hastha. Then , she will bestow the brilliant Divine luminosity and assist the devotee in acquiring liberation.

This is the significance of the Moon's period. The Moon administers the portfolio of the - mind, and therefore decides the mental condition. Thus the devotee has to carefully ponder over the spiritual lessons that he receives from his preceptor. About this star, the Yajurveda Nakshathreshti says.

Meaning:- Thwashtru desired to have beautiful progeny. He gave charu made out of flour in eight vessels to Thwashtru and to Chitha star. Then he got beautiful progeny. This is according to Viveka Chudamani of Sri Shankaracharya. The seeker after liberation receives instruction about Vedantha and spiritual practical knowledge from a good preceptor, ponders over it, and grasps the essence, viz. This is the interpretation of the first two quadrants of the star Chitha. The meaning of the beautiful progeny mentioned in the above Vedic manthra is the acquistion of the beautiful treasure that I am Brahman Himself.

Progeny therefore means this fruit itself. Mercury is the Lord of Kanya. Mercury is called Budha because he is learned, and can make everyone learned. Kanya is the place of exaltation for Mercuty. This is because the seeker after liberation longs for the habit whereby he will always be yearning for the thought of the Lord of Universe; and suffering from passion for the knowledge by which he can attain the Lord of Universe.

Mercury is the Lord of both Mithuna and Kanya. Mithuna is related, to the creation of the Universe in the Divine ladder and Mercury's function is to arrange for this creation according to the laws of creation. In Kanya, his function is to give the required instruction to one who seeks liberation, so as to possess it. This constellation contains the last. Venus is the Lord of Thula, and it is the position of exaltedness for Saturn. The word Thula means 'Thulayatheethithula' and also 'Thulyatha itihithula-thula unmaane', i. The weighing balance is thula. Things are weighed in the balance according to their weights.

The man who holds the balance weighs them. She sustains the world and keeps it under control by making Sun and Moon in the two pans of the balance perform the functions of the world. In like manner, in man the pure Sathva Guna, or Iswaari power creates the body, and resides in the basic chakra Muladhara, form of the serpentine kundalini power, so as to arrange for the bodily functions. It is She who holds the balance and weighs. Through these two nerves, air goes out of the nostrils, and comes in, thus providing exhalation and inhalation. This weighing process is responsible for the movement of life and the functioning of body.

To those whose bodies and functioning, it is impossible to get rid of the actions of Rajo and Thamo Gunas. To stop the functions of the body, the inhalation and exhalation movements must be stopped ami Sri Kundalini Sakthi must be roused and made to enter the Sushumna nerve by means of Pranayama. By this, Kundalini Shakthi together with breath will go through Sushumna. The respiratory process does the exhalation by the letter 'ha' and the inhalation by the letter 'sa' and will thus be chanting 'Hamsa, Hamsa'.

This makes the body function. The 'Ham sa ' must become 'So ham Which according to the Upanishaths, is release from the bondage of ignorance. The Pranayama which is helpful in the release of bondage duly finds its place in the yajurveda Nakthathreshti Manthra, in the following words Meaning: Vayu air desired to conquer the movements as he liked in this world. He gave freshly -drawn milk to Vayu and to a cow with a calf.

When the pans of a balance, one to contain articles, and the other to contain weights are of equal weight, the needle in the centre of the lever of the balance will stand vertical, without bending either side. Similarly, only when inhalation and exhalation come to a state of of stillness, then the central Sushumna nerve opens its door. Then the body will not function. It is, therefore, to have the state of stillness of the breath that Sri Kundalini Sakthi which is in Muladhara Chakra should enter the Sushumna Nadi.

The word Swathi can be interpreted as 'Soothe ithi swaathii' i.

searchreektlanddiqa.ml The Parashakthi or Supreme power in the from of pure sathva guna creates the body, takes the form of a serpent to make the body function, and resides in the basic MuladhaVa Chakra. The constellation of Thula is the position of exhaltation for Saturn. This is because Saturn organically partakes of Vayu air , and hence Saturn's work is Vayu's work. The star Swathi in the constellation of Thula is entrusted with the very noble work of raising Sri Kunadalini by the help of Pranayama and bringing the respiratory air to rest motionless in a certain place.

This is the significance of Swathi, and therefore Thula is the position of exaltation for Saturn. Chitha is associated with the period of Mars, who is the Earth's Bhoodevi's son. For the practice of Asana and Pranayama, he will give bodily facilities, and assist in its practice by endowing strength, courage, and enthusiasm. According to Maharshi Parashara, the star Swathi is associated with the period of Rahu moon's ascending node. This means that the anti- clockwise motion of Rahu and Kethu moon's nodes gets a check, and the motion begins to become clockwise.

In other words, the Rajo and Thamo gunas which govern the activities of the body are checked and prevented from governing the activities of the body. The initial stages of this prevention have come into play, and hence Swathi is associated with the peirod of Rahu moon's ascending node. The finishes all the relevant interpretation relating to the word Devasya in the Gayathri Manthra. The reflected Chaithanya of Supreme which is in the Buddhi of the salvation — seeker gets the work of Pranayama illuminated. This work is the job of the 'five airs' Pancha Pranas which are parts of the devas, and hence the luminous reflected Chaithanya with Buddhi has been regarded as indulging in Divine play.

The next word, after devasya, in the Gayathri Manthra is Dheemahi. To this word is attached the meaning of the stars Vishaka, Anuradha, Jyeshta. Vishaka means 'Shaakhaya theethi Shaakhaa Vigathou', i. They gave charu in eleven vessels to Indra, Agni and the Vishakhas. Thereby they became the best of the devatas.

The significance of the star Swathi has been related to the practice of Pranayama and to the raising of Supreme Power called Sri Kundalini Shakthi.

This yoga is made available to all, irrespective of age, gender, race, religion and nationality.

The practices. Prathyahara first comes in while interpreting the star Vishaka. The word Vishakha evidently means one without shakhas i. As the scattered particles of butter are colieted together and made into a ball, so our mind or thought is confined to one place if it concentrates for meditation, instead of frittering away through the organs to objects of sound, touch, form, taste and smell.

This is called Prathyahara drawing inwards and constitutes the significance of Vishakha. As Indra has the ability to hold up the Rakshasas demons , likewise the god's help will be forthcoming to the aspirant who desires to fix up his mind by Prathyahara. It is this principle that is pointed out in the above Yajurveda Nakshthresti manthra when it is said that Indra and Agni are the best. The full-moon is Kama desire or iust , ghee itself is Kama. Kama is confirmed by Kama. That Kama makes this man to attain knowledge very soon.

The man who does the sacrifice through Kama offers it here to "the fire. Swaahaa to the full moon,' to Kama, and to its attainment they offer like this. This mantra contains the importance of the full-moon. It is called full-moon because the moon is shining with his full disc. Our moon is identical with the Sri Kundalini Sakthi. Both constitute the working energy Kriyasakhti of the Parasakthi.

The pure knowledge "I" is the power of knowledge gnana shakthi of the Supreme Power. The reason why the power in the moon merges with Sri Kundalini powers is as follows - It has been explained under, the constellation of Thula that the person who is holding the balance is Sri Kundalini Sakthi, that the two pans of the balance are the respiratory sun and moon-nerves.

Therefore Sri Kundalini power will keep within herself the moon-power which is her own power. The work of the moon's nerve is thus stopped. When the Sri Kundalini Sakthi pierces and comes out of the Anahatha wheel, through meditation, she withdraws the sun into herself, and thus the work of the sun -nerve is also stopped, and then she enters into the liberated Sushumna nerve and attains the kala stage after suppressing the Rajas and Thamas qualities on the road on it.

This interpretation is the interpretation of the full-moon wherein the moon-power gets merged in Sri Kundalini Power. The person keenly anxious of attaining liberation prays to the Divine Mother Devi Sri Kudalini Sakthi, and continues in his efforts. Sree Devi resolves to bestow her grace on the devotee who determines to attain the Supreme Being after conquering the Rajo and Thamao gunas.

Before he enters the path of liberation, man will in the abysmal darkness of ignorance. When he enters the path of liberation, and the Pranayama reaches a state of perfection, i. Sri Kundalini power is raised then the light of the full-moon removes the abysmal darkness of ignorance. It is in this state of the full -mo on that Sri Kundalini Sakthi in us absorbs inside her the power of the lunar globe, and is ready to suppress the forces of ignorance and enter the sushumna nerve.

That the initial resolution remains as such during the course of action is indicated by the Manthra 'Kaama Aajyam'. This is the significance of the Manthra 'Kshipramenagm sakaama upasamai'. After practising Pranayama,. He must practise the next steps Dharana and Dhyana only after he decides about the ideals which he intends to reach.

No useful purpose is served otherwise. In other words, he has to practice the next steps of Dhyana and Dharana, and determine to become the Supreme Being through the meditaiton resolving that he is Parabrahma.

His arriving at the resolution that "I" am Brahma Absolute Himself is the meaning of the Manthra 'kaamovai Pournamaasee' The manthra supports that the resolution Aham Brahmaasmi is being maintained during his course of action. The continuation of his resolution in the practice of Dhyana is the meaning of the Manthra 'Kaamenaiva Kaamagm sarnartha- yathi'. Over-coming the maladies of Rajas and Thamas, he realises soon his ambition and becomes the Parabrahma.

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This is the meaning of the Manthra 'kshipramenagm sakaama upasamathi'. Unless this is done it is impossible to disentangle himself with the body and from the rope of life which is the stream of birth and death. He must not come to the conclusion that there is nothing for him to do since Sri Devi or Parashakthi Herself has resolved to suppress the evil. As and when the aspirant proceeds in his practice of meditation with full determination, Sri Devi follows the devotee, becomes helpful to him, enters the Sushumna nerve, pierces the Swaadhishtaana and other chakras beyond the Muladhara, gets higher and higher up, and reaches the thousand-petalled lotus.

If the aspirant does not progress in his meditation practice, she stands still and does not move. If there was the law that Sree Devi Herself does all things, one would be getting liberation without making effort for it. She has given man the gem-like intelligence in order that he should achieve his objects by his own efforts. To such people who exercise their efforts, She becomes helpful. Therefore man should get his reward by his own efforts. According to the statement of Maharshi Parashara, the star Vishkha is associated with the period of Jupiter. Jupiter is the Lord of education, intelligence, good actions, good conduct, aspiration for liberation and practice of yoga.

Hence -Vishakha includes the knowledge of Aham Brahmansmi and the yogic practices of prathyahara, dhyana etc. In other words, all these are matters pertaining to the help that one receives, from Jupiter at this stage. Venus is the Lord of Thula. The practice of Pranayama, the raising of Sri Ktindalini and opening the doors of Sushumna nerves, turning Rahu and Kethu moon's nodes to move clockwise from counter clockwise, i. The implements for.

Prathyahara and Dhyana come under the significance of the star Vishaka. All these relate to the constellation of Thula which, is the house of Venus, who is also the Lord of the constellation of Vrishabha, the seat of Iswara and Iswari. The greatness or the paramout importance of Venus becomes apparent.

Venus is a great devotee of Sri Devi. Sri Indrani Herself is his Diety. Venus is the guru preceptor of the Rakshasas demons and is the bestower of the means of worldly happiness. Nevertheless, on the Divine side, the portfolio of Venus is to turn to the right clockwise path all those leftist anticlockwise Rakshasas. He gave charu to Mitra and the Anuradhas. Thereby he earned friendship in these worlds. On whom to meditate dhyana is the significance of the above Manthra. The Supreme Being does not come under the grasp of Dhyana through Buddhi's gay an a knowledge. Those which can be grapsed by Buddhi's knowledge are the physical sound, touch, form,.

The chief of these is the luminosity perceivable by the eye. The luminous sun and moon are in everybody. Therefore our Buddhi must retain the solar luminosity and concentrate on it. This is the significance of Mithra Sun being referred to in the above Yajurveda Manthra. The sun himself is not the Lord of Universe.

The Supreme Being which resides inside the Sun has to be attained through the Sun, and hence it is that the aspirant should meditate the solar luminosity. Thus, all your remaining chores and tasks will be taken care of, as is envisioned by Sagittarius yearly horoscope. You may have several quarrels, heated arguments which should be totally avoided so that there is no bitter experience to carry along.

So, be careful and stay composed according to Sagittarius in Hence, you would not want to rush into any investments just because they have presented themselves. The Sagittarius personality has to exercise wisdom in making critical career decisions. January February March April May June July August September October November December 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 As per the horoscope for Sagittarius , financial prospects will be great for you this month since you will earn money with the help of the stars which are aligned to favor and bless you.

You are also a wise spender hence issues of finances tend not to worry you. The astrology predictions reveal that education this month will bring you loads of benefits. You will do great and become the top student in your class which will, in turn, open the gates for scholarships to come your way. Such scholarships will enable you to widen your horizons for greater achievements. Sagittarius February horoscope predictions foretell that circumstances at the workplace will force you to travel even if you did not intend to. So brace yourself for business meetings and travels that will continue until the end of the month.

Aries, because your brain may turn into a powerful nuclear reactor, the horoscope recommends focusing on solving complex problems at work, and at home as well. But do not forget to rest , otherwise there is a high risk of overheating and exploding like Chernobyl or Fukushima. Taurus, the February horoscope provokes you to brush up the past.

This may be an old study diploma, a list of deleted phone numbers, or a childhood photos. Even old dress buried deep in the wardrobe can be fashionable again. Thanks to the past you realize who you are today. Hence it is said Punarvasu,. So it has come again to dwell in the body as in previous births.

The next star is Pushyami, again in the constellation of Karkataka. He gave to Brahaspathi and to Pushyami charu prepared out of wild grain, mixed with milk. Let us consider the implications of these statements one by one. The word Pushya in Pushyami is derived from Toshayathiithi Pushyah meaning that which feeds or helps to grow. There is also the meaning Pushyatheethi pushya i. The manner in which Brihaspathi assists the growth is suggested in the Nakshthresti Manthra given above.

Having obtained the radiance of Brahama or the Brahmin , Brihaspathi gives the necessary facilities in order that the child in the womb may acquire later the radiance of brahma or the Brahmin. This is how he develops the growth. In the Anandamaya Kosha the sheath of Bliss , He creates the facilities for love, happiness, the joy arising out of happiness, earnestness, and devotion.

In the Vignynanamaya Kosha the sheath of knowledge he imparts the intelligence which belongs to the anthahkarana the power to acquire good knowledge, discretion, and the decisive knowledge that I am not this transient body, but am the Supreme Being myself. To , another part called the Ahankara ego in the anthahkarana, He gives the qualities of selflessness, and the dedication of the fruits of all labour unto the Lord. To another portion called the Chitha, He gives the quality of being impersonal in worldly actions, and the will to attain the Lord.

In the Manomaya Kosha the sheath of the mind , He gives the laudable determination to attain the Lord, the determination to be always pursuing good deeds and steadfastness to duty. All these necessarily require the radiance of Brahma or the Brahmin , and hence Brihaspathi has placed this importance in the several Sheaths. Brihaspathi is also called Jiva since he gives life to the Devathas gods as per the meaning of 'Jeevayathi devaan ithi jeevah jeeva praana dhaarane'. He gives man all the facilities required by him to attain godliness, and thus protects him.

The display of higher education, intelligence and discretionary power that knowledge or buddhi possess should necessarily take place in the Vijnana maya kosha the sheath of knowledge , and "lence the constellation of Karkataka with is significant of Vijnanamaya Kosha is the exalted position for Jupiter. The reflected chaitanya Jeevatma has penetrated into the child's body in the womb and stayed there in the sheaths of Anandmaya, Vijnanamaya and Manomaya. Saturn in the Anandamaya sheath links up the Jeevatma with the basic cover of ignorance in the Anandamaya sheath, and creates the state of sleep or torpor.

During the time of wakefulness the joy that could have been derived from the Anandamaya sheath is converted by Saturn into distress and sorrow. In place of eagerness and euthusiasm, Saturn produces Laziness. In the Vijinanamaya sheath Saturn brings about the feeling that he is the body only, and thus the knowledge that is pure T gets a covering, and also spoils intelligence with dullness.

In another part of the Antahkarana, called Ahamkara the ego Saturn creates love towards the body, and towards external objects. In the manomaya sheath, Saturn ushers in an externa! The tissue at the top of the head of the child' in the mother's womb will not have closed. Saturn closes it and throws the child out of the mother's womb so as to take birth.

As soon as the child is born he himself lakes the form of air, and sets in the respiration process in the child. By functioning in this way, Saturn assists the child to take up the transactions of the world. Saturn is the ,son of the Sun. Saturn possesses qualities opposed to the good qualities of the Sun. He possesses the quality of thamas ignorance. If the child's past good deeds are preponderant, Jupiter or Brihaspathi comes to the rescue of Pushyami and guides accordingly. If past evil deeds are preponderant, Saturn guides their destinies. The gods gave to all the Ashleshas charu made out of flour mixed with ghee and curds.

The Rakshasas were defeated by the gods. The statement that the gods and Rakshasas fought, and that the Devathas won is to be interpreted as follows: Under Pushyami it has been mentioned that a child was born, leaving the the mother's womb. The powers of the organs be take of gods. These powers reside in the spheres of the organs like the eye, the ear and so on. When the body takes birth from the womb, some inertia coming, out of Tamas remains in the spheres of the organs, and hence the organs cannot function properly.

Immediately after birth, the child cannot hear, cannot see, cannot taste, cannot smell, cannot talk. He cannot use his hands to work, He cannot use his legs to walk. The neck is not firmly fixed with the body. The inertia is ultimately removed and the organs are rendered capable functioning properly in the respective spheres. The above interpretations make it clear that the reflected Chaithanya Jeevathma is superior to the powers of the organs and sheaths,, and hence deserves to be honoured by the organic powers.

These interpretations refer to. The root-meaning of this word too confirms the same. Ashlesha means 'Aashltshayathiithi aashhshaa' i. That is the reflected Chaithanaya Jeevathma together with the flow of current of Buddhi Knowledge combines with the powers of the organs and mingles with sound, touch, form, taste and smell. According to Maharshi Parashara, the star Ashlesha is associated with the period of Mercury.

Mercury is symbolic of knowledge, one who bestows knowledge to every one. Ashlesha gives to the new-born children the ability of seeing things, hearing sounds, and so on, in brief the knowledge from the respective organs.

The constellation of Karkataka is the Moon's house. The moon's portfolio includes the mother, and hence is symbolic of the mother's body. The mother after becoming pregnant rears the child in the womb, and gives birth to him. After giving birth, she rears the Child. The word Karkataka is derived from 'karkavadata- thiithi Karkaatakah', meaning that it roams about like a crab, which is an animal living in water. The crab is symbolic of the womb in the mother's stomach. The crab's body is somewhat roundish. From the right and left flanks of this round body three or four long sharp spikes or legs project out.

By the help of these long spikes which project from the flanks, crab encircles other animals and things. The name Karka is derived from this characteristic. In similar manner, the womb in the mother's body encircles the child, and holds it till birth takes place. Thus the name Karkataka has been given to this constellation since it mainly deals with the womb in the mother's body. The interpretations described so far of the four constellations Mesha, Vrishabha, Mithuna and Karkataka pertain to the first third "Thathsavithurvareniyam" of the Gayathri Mahthra.

Scholars of Astrology - Bharatiya Vidya Bhavan, New York (USA).

It has been described how Parasakthi rises out of the Supreme Being, divides Herself into the qualities of Sathva, Rajas and Thamas, and then from the level of Iswara and Iswari creates the entire universe, and in particular creates the human body in the mother's womb. The creation of the body is completed in the mother's womb up to the seventh month, and then the Jeevathma the Supreme Being's reflected Chaithanya, in conjunction with the pure knowledge T pervades in the Anandamaya, Vijnanamaya and Manomaya sheaths. This is the interpretation of the star Ashlesha which is at the end of the constellation of Karkataka.

The organs of the child, and seeing, hearing etc. But other outward worldly affairs work do not commence under Ashlesha. These worldly affairs transactions begin in the next constellation of Simha. So we shall proceed to understand the significance of the constellation of Simha. The sun is the Lord of Simha. According to the statement of Maharshi Parashara, the star Makha is associated with the period of Kethu Moon's descending node , and similarly Purva Phalguni and Uttara Phalguni are associated respectively with the periods of Venus and the Sun.

The Yajurveda Nakshathreshti tells about the star Makha as follows: Mean jug: -The fathers desired to progress in the world of forefathers. They gave charu prepared out of rice flour in six vessels to the pjthrus and the star Makha. Then they progressed in the world of the forefathers. The star makha is in the constellation of Simha. JThe Sun is the Lord of Simha. The Sun's portfolio includes the bestowal of the father, and so he is like a father. Just as the constellation of Karkataka is the Moon's house and hence this constellation pertains to the mother, so does the constellation of Simha pertain to the father.

The mother who had the child in her womb gave birth to the child. After giving birth, she rears and protects the child till it becomes fit to go ahead in the world, and then hands it over to the father for his progress. The child coming under the care of the father is the significance of the star Makha. What does a father long for the child and how does he protect him? This extension of one's own genealogy causes the development of the world of the forefathers. This is the significance of the above Mantra. According to the sayings of Maharshi Parashara, the star Makha is connected with the period of Kethu.

We have all along seen that Kethu is symbolic of Tamas while Rahu the ascending node is symbolic of Rajas. While all the planets move clockwise, Rahu and Kethu move anti-clockwise. Moving anticlockwise is equivalent to a continuance is worldly affairs, by hiding up the Supreme Being and pure Sathva quality. After the child is born from mother's womb, its organs get inspiration by the current of Buddhi which is in unison with the reflected Chaithanya, and actions such as seeing external objects commence through the sense organs.

This has been explained while giving the significance of the star Ashlesha. Now under the significance of Makha, the child's sight which falls on objects around gradually gets covered by the illusion characteristic of Thamas contained in the meaning of Kethu; therefore the objects of the world appear to be real although they are unreal. This cover of Thamsic illusion also creates in the child the desire to enjoy these objects, and thus, binds it.

The world Makha etymologically implies 'Makha theethi makhaa', which means covering. The word kethu too means 'Keyathathi ThamoTuupzna Chikithsathi vaa sakethuhu' i. It also engenders in the child the desire to obtain them. The efforts necessary to secure objects are also related to the next star: Poorva phalguni which we shall now take up. The Yajurveda Nakshathreshti manthra affirms about this star as follows: Meaning: -Aryama desired to possess animals. He gave charu to Aryama and the Phalguni' s. Then he became the possess er of animals. Aryama is the devatha loving the Sun and the sight-organ.

That he too desired to possess animals means that he was bound by the cord of ignorance. According to Maharshi Parashara this is also borne out by the period of Venus that is associated with the star Purva Phalguni. Venus is the preceptor of the Rakshasas whose nature is made up of the qualities of Rajas and Thamas. The gifts of Venus are in the direction of assimilating objects and arts of enjoyment.

Assimilation of objects of enjoyment and the actual enjoyment are carried out by. The word Phalguni connotes 'Phalguvadaa charathi poorva m ' Which means that which beautifies, and hence denotes association with the objects of pleasure. This is because Venus involves one in the trouble of assimilating the objects of pleasures, as it causes the lure, thirst and intoxication for enjoing them, drowning people in sensual pleasures, ultimately making them liable to diseases and other miseries, as slated 'Bhoge rogabhayam' enjoyment goes along with the fear of disease.

Moreover it destroys devotion towards God and makes us atheists by drowning us in pleasures, thus causing distress to the godliness in us. Therefore Venus binds people by the cord of beastliness. The Sun is the Lord of Simha. Aryama's name has also come in. Therefore it is up to the father to give proper education to his children to make them do good deeds, and to be. Thereby the children can be prevented from being pleasure-seekers.