Simple Re-energization Process for Rudrakshas

Simple Re-energization Process for Rudrakshas

The easiest method of cleansing the beads is by
washing them with spring water or Gangajal (Ganges Water) and wipe
dry.  Put the beads on a plate to dry in a warm area of the home. 

After they are completely dry in a day or few days, oil the
beads with sandalwood oil mixed with almond, avocado, olive or other
carrier oil. 

Light an oil lamp and some incense. Waft the rudrakshas
around the oil lamp and through the incense while reciting Om Namah
Shivaya at least 9 times.

Om Bholenath

Essentials of Durga Puja

15965, 11 July 07

Essentials of Durga Puja

Specific items are needed for each day of Durga Puja. There is a
detailed method to worshiping Goddess Durga that are mentioned in
the scriptures. Items which are needed for the ritual worship of
the goddess should be collected beforehand so that the ritual is
performed smoothly. The list of essentials of Durga Puja are:

Items needed for Kalparambho, the ritual performed before the
commencement of the puja and Mahasna: 

Food Offerings : Panchashasha (grains of five types - rice,
mung or whole green gram, til or sesame, mashkalai or any
variety of whole black leguminous seed, job or millet),
panchagobbo (five items obtained from the cow - milk, ghee
or clarified butter, curd, cow dung and gomutra ), curd,
honey, sugar, three big noibiddos , one small noibiddo,
three bowls of madhupakka (a mixture of honey, curd, ghee
and sugar for oblation), bhoger drobbadi (items for the
feast), aaratir drobbadi mahasnan oil, dantokashtho, sugar
cane juice, an earthen bowl of atop (a type of rice), til
toilo (sesame oil). 

Water Offerings: Ushnodok (lukewarm water), coconut water,
sarbooushodhi , mahaoushodhi, water from oceans, rain water,
spring water, water containing lotus pollen. 

Puja Items: Sindur (vermillion), panchabarner guri (powders
of five different colours - turmeric, rice, kusum flowers or
red aabir, rice chaff or coconut fibre burnt for the dark
colour, bel patra or powdered wood apple leaves), panchapallab
(leaves of five trees - mango, pakur or a species of fig,
banyan, betal and Joggodumur or fig), pancha ratna (five types
of gems - gold, diamond, sapphire, ruby and pearl), panchakoshay
(bark of five trees - jaam, shimul, berela, kool, bokul powdered
in equal portions and mixed with water), green coconut with
stalk, three aashonanguriuk (finger ring made of kusha). 

Cloth Offerings: Gamcha or a piece of cloth to cover the pot,
a dhoti for Vishnu, a sari each for bodhon and Chandi. 

Decorative Items : Ghat or a pot, kundohari , a mirror, four
arrows, tekatha or a triangular frame of wood, horitoki
flowers (myrobalan), chandmala (garland with circular
decorations), aashon (a mattress of jute or hay). 

Other Items : Water camphor and perfumed sandal wood paste.
soil - extracted from elephant tusks, from the teeth of the
pig, from the horns of the ox, from the bank of rivers Ganga
and Saraswati, from both the banks of a river, from a place
where four roads intersect, from palaces, from the ant hill,
from the mountains, Vishnu toilo. 

Items needed for the Shashthi puja of Goddess Durga:
Food Offerings: A stem of wood apple with fruits, green coconut
with stalk, an earthen bowl full of atop, three bowls of
madhupakka, sesame seeds, curd, honey, clarified butter, sugar,
three big noibiddos, one small noibiddo, bhoger drobbadi,
aaratir drobbadi, grain, fruits, one dozen bananas with a
single stem, white mustard seeds. 

Puja Items : A pot, four arrows two ashonanguriuk, panchapallab,
pancha ratna, panchashasha, panchagobbo, tekatha, dubba grass,
sindur, swastik pituli, conch shell, kajol (corrilium),
gorachana, yellow thread, chamor, a fly-whisk made of yak's
tail used for fanning, earthen lamps, panch pradip for arati. 

Cloth Offerings: Gamcha to cover the pot, a dhoti for the
wood apple tree, a sari for bodhon, one sari for amontron. 

Decorative Items: Myrobalan, flowers, chandmala, adibas oil,
turmeric, soil from the bank of river Ganga, perfume, stone,
gold, silver, copper, iron, mirror and alta. 

Items Needed For Saptami Puja of Goddess Durga:
Food Offerings: Sesame seeds, myrobalan, flowers, two earthen
bowls full of atop, green coconut with stalk, wood apple
leaves, white mustard, madhupakka (40 or 22 bowls), honey,
sugar, noibiddos (40 or 22), one main noibiddo, fruits,
items for bhog. 

Puja Items: Jute ropes, red thread, alta, four finger rings,
four yadnyopaveet, a pot, a mirror, a tekatha, sandalwood,
mashkolai, hibiscus flower, small noibiddo, one big earthen
lamp, panchapallab, pancha ratna, panchashasha, panchaguri,
vermillion, items for arati, items for the yadnya - sand,
wood, dry khorke grass, cowdung, kusha grass, ghee, 108 bel
leaves and a bowl. 

Cloth Offerings: Clothes for the Pundit, a piece of cloth,
gamcha for arati, 40 or 22 finger rings made of kusha, sari
for nabapatrika, one sari for the main puja, saris for Durga,
Lakshmi, Saraswati, Chandi, dhoti for Kartik, Ganesh, Shiva,
Vishnu, clothes for nine planets, clothes for peacock, mouse,
lion, demon, buffalo, ox, snake, chandmala, a nosering, iron,
conch shell. 

Plants and flowers offerings: Flower garland, belpatra
garland, Banana plant, turmeric plant, colacassia plant,
wood apple stem, pomegranate stem, a stem of Jayanti plant,
arum plant, rice plant, ashoka stem, twigs of white aparajita
plant, two banana stems. 

Items needed for Ashtami Puja of Goddess Durga:
Food Offerings : Fruits, items for bhog, items for arati, 40
or 22 bowls of madhupakka, honey, sugar, curd, ghee, 40 or
22 noibiddos, four small noibiddos.

Cloth Offerings : One sari for Durga, new clothes for
Lakshmi, Saraswati, Chandi, Kartik, Ganesh, Shiva, Vishnu,
nine planets, the peacock, mouse, lion, demon, buffalo, ox,
snake, Jaya, Bijoya and Ram. 

Puja Items : One dantakashto, 40 or 22 finger rings made of
kusha, one nosering, iron, two conch shells, a box of vermillion,
flowers, a garland, belpatra garland, one chandmala, one ghoti.
For Sandhi Puja - Flowers, gold ring, a bronze bowl for
madhupakka, a small sari, main noibiddo, one small noibiddo,
one plate, one pitcher, iron, one nosering, one pillow, a mat,
a chandmala, 108 earthen lamps, items for bhog, and items for
the arati . 

Items needed for Nabami and Dashami Pujas: 

Food Offerings : Betel leaves, pan masala, 40 or 22 bowls of
madhupakka, honey, sugar, curd, ghee, 40 or 22 noibiddos,
four small noibiddos. 

Cloth Offerings : Clothes for Lakshmi, Saraswati, Chandi,
Kartik, Ganesh, Shiva, Vishnu, the nine planets,
the peacock, mouse, lion, demon, buffalo, ox, snake,
Jaya, Bijoya and Ram, one dantakashto , one sari for
the main puja. 

Puja Items: Flowers, 40 or 22 finger rings made of kusha,
one ghoti , one nosering, iron, two conch shells, a box of
vermillion, flower garland, belpatra garland, a chandmala,
one plate, items needed for the yadnya (fire sacrifice),
bel leaves, gift for the Purohit. 

For the Dashami puja - Perfume, flowers, durba grass, basil
leaves, bel leaves, incense sticks, an earthen lamp, noibiddo,
curd, murki, sweets and items needed for arati. 

http://www.durga-puja.org/the-essentials-of-durga-puja.html

Om Namha Shivaya!

I got this info from some other web site and want to share with
all of you

God Bless
From Rahul (RBSC: http://groups.yahoo.com/group/rudrakshabeadsocietiesclub )

12 Different Types of KALASARPA YOGA

There are so many books n so many guidelines for KALASARPA YOGA.
KALASARPA YOGA becomes a benificial points to astrologers as
people affraid of this yoga. but before predict anything one should
go to the root of KALASARPA YOGA and its effects there are so many
types of KALASARPA YOGA. one should check the type there are also
clock wise n anti clock wise yoga which can be positive or nagative
to native. when all planets comes between rahu n ketu it calls
KALASARPA YOGA.

There are 12 types of KALASARPA YOGA according to the places of
ketu and rahu in horoscope. it must be seen in lagna kundli not in
chandra kundli or surya kundli. to determine the type of ks yoga one
should properly draw the langna kundli

1. Anant KALASARPA YOGA - Rahu in Lagna, Ketu in seventh house:
The Native will be victim of betrayel everywhere. The native is
prone to be target of conspiracies hatched by people supposedly
close to him. The native is likely to lose out in matters of courts.

2. Kulika KALASARPA YOGA - Rahu in second house, Ketu in eighth:
This yoga will give native lazyness n inactiveness. This combination
is not good for the native's health. Expenses would be more then the
income and the financial situation would remain fairly mediocre. He
has to struggle a lot in life to achieve something. He can not get
things easily.

3. Vasuki KALASARPA YOGA - Rahu in third house, Ketu in ninth: If
the native is in service he must think twice before signing or
stampint anywhere. this is a danger yoga for court etc. The native
would have trouble dealing with his brothers and friends. Travel to
foreign countries would create problems. The native having this
combination in his chart should take precautions in deals by paying
extra attention towards legal documentation.

4. Shankapal KALASARPA YOGA - Rahu in fourth house, Ketu in tenth:
the main property of this native is dissatisfaction. The native with
this combination would never be satisfied with his financial
situation and would always strive for more. The native is prone to
troubles relating to immovable property.the native may face problem
regarding the ancestor properties also.

5. Padma KALASARPA YOGA - Rahu in fifth house, Ketu in
eleventh:This ks yoga gives problem to native in love life n marrige
life. The native would have trouble with children. The native should
never try his luck in lottery, share markets, and anything where
speculation is involved.

6. Mahapadma KALASARPA YOGA - Rahu in sixth house, Ketu in
twelfth: lonelyness is the curse to these natives. The native would
not do well in relationships and would have a very pessimistic view
of life. they have very different vision among life.

7. Takshak KALASARPA YOGA - Rahu in seventh house, Ketu in first:
The native will go for extra marital affairs n get defame in
society.There is a need for the native to be extra careful in matter
relating to married life and business partnerships. the native
should not do any partnership in business.

8. Karkotik KALASARPA YOGA - Rahu in eighth house, Ketu in second:
The native has to struggle by his own.The native does not benefit
from any paternal property. There would be a lot of trust issues
between the native and his friends. This combination is not good for
health ..

9. Shankhnaad KALASARPA YOGA - The native is very different in
terms of religion n believes. Rahu in ninth house, Ketu in third:
This combination indicates problems from higher authorities,
government of the day and local administration in the field of
business and commerce.Ego is the main problem of such natives.

10. Paatak KALASARPA YOGA - Rahu in tenth house, Ketu in fourth:
The native should not go for wrong business.Rahu being in tenth
house indicates problem in employment and higher authorities whom
the native would report to during his/her job.In job they find many
hurdles.

11. Vishakt KALASARPA YOGA - Rahu in eleventh house, Ketu in
fifth: The native feels life like hell. This combination indicates a
lot of problems between the native and his elder brother. The native
would also remain away from his native place throughout his life.
the native may find health problems time to time.

12. Sheshnag KALASARPA YOGA - Rahu in twelfth house, Ketu in
sixth: The native has fear from unkonwn. they cant sleep well. they
have weird dreams. The native would be prone to problems from people
whom he does not know. they loss their confidence and can not
success in any field of life.

In case of opposite direction it gives good results. To
remove bad effect of KALASARPA YOGA one should do shivapooja
daily. shivapooja is the main solution for this KALASARPA YOGA n
once offer a small copper snake, silver snake n iron snake to lord
shiva on monday and do laghurudri in shiva temple which must located
at river bank. the mrutyunjaya mantra is the best to cut bad effect
of KALASARPA YOGA.

Kesar / Saffron

Kesar / Saffron

Kesar have been derived from the Northern Indian region,
Kashmir,
where old saffron was produced. Saffron is the most
expensive
spice in the world. Saffron's aroma is unique and
there is no
substitute for it. It is offered to deity idols. 

Take 4-5 pieces of saffron and put a few drops of
water and
crush to make paste.

http://www.rudraksha-ratna.com/dispProduct.php?prodId=2880

The Sacred Bilva Tree

The Sacred Bilva Tree

Bilva or Aegle marmelos is the embodiment of Lord Shiva himself
and is one of the sacred tree symbols of Hinduism. One finds the
reference of this tree throughout India. In Sanskrit this is known
as Bilva and in Bengali and Hindi this is called Bel. In Gujurati
Bilva is called Bili
From the Hindu pantheism point of view this tree is the symbolic
representation of Shiva, Parvati, Suryaand Lakshmi- the Goddess
of Wealth. It is said that no worship of Shiva is complete without
offering Belpatraor Bilva leaf. Thus Shiva is called Vilvadanda or
staff of the bel-wood. Indologist Dr. Sankar Sengupta recorded that
"These leaves on the lingam cool and refresh the heated deity. Its
trifoliate leaf or tripatra symbolises the three functions-creation,
preservation and destruction:-of the Lord as well as His three eyes." 

It is forbidden to break the branches of the tree as Brahmodaitya or
Ghost Gods reside on it. In Bengal during the Durga Pooja on the
ashtami (eighth day) the Goddess Durga is invoked on a twig of Bel
tree. And in the prayer a devout says, "I shall get hold of thee and
worship thee as the Goddess Durga. Thou art Sriphala. Thou art great
virtue, and always dear to Sankara. I welcome thee, in order to
invoke the Goddess Chandika." The fruit of Bel tree is also called
Sriphala because it is said the fruit is made out of the milk of
Goddess Sri. 

Mahant Rama Shankar of Banaras wrote quoting the Skanda Purana
and explained the origin of Bilva tree, "One day while Parvati was
resting some drops of sweat fell from her forehead on the mountain
Mandara, from which grew the bel tree, Girija lives on the root of
the tree, Maheswari on its shoulder, Dukshayani on its branches,
Parvati among its leaves, Katyayani in its fruit, Gaori in its
flowers while in thorns the numerous Saktis find a home. It is
also believed that Lakshmi, the Goddess of Wealth, also lives
in the bel tree." Those who perform the puja of Shiva and Parvati
devoutly, using the leaves, will be endowed with spiritual powers.
The leaves are-symbols of three gunasr.Sattva, Rajasand Tamos. The
five portions of the tree, the root, bark, leaf, flowers and fruit,
also have great medicinal value and are used' o cure snakebites. 

This Bilva tree is found throughout India and Pakistan and a
special variety of this tree is also found in Burma. Mythological
sources throw some light on the origin of Bilva. It states that
"God thought of making storement for yonder sun who did not shine;
they offered a white cow to Surya, thereby they restored his
brilliance. The Bilva tree was born at the very reappearance of
yonder Sun. n Thus be branches are used in kindling sticks during
religious ceremonies symbolically representing light due to its
divine origin from the yonder Sun. 

From the medicinal point of view Bel fruits are very useful. In
the ancient Ayurvedic system of medicine one can find ample
references of usefulness of Bel for the cure o habitual constipation,
dysentery and dyspepsia. In the dasamula-the famous Ayurvedic tonic,
Bel is one of the ten vital ingredients. According to the Smriti
those who wear amulet of Bilva, their offspring is not harmed at the
time of birth and misfortune never invades the house. 

Really speaking Bilva is medicinally and religiously very powerful.
On the one hand it acts as a boost to health and cure for many
ailments, on the other hand it has great spiritual significance
which permeates the Hindu way of life. 

http://www.mantraonnet.com/ss/bilva.html

Bilva – Lord Shiva’s Tree by Swami Vibhooti Saraswati

Bilva – Lord Shiva’s Tree

by Swami Vibhooti Saraswati

Lakshmyaascha stana utpannam Mahaadeva sadaa priyam,
Bilva vriksham prayachchhaami eka bilvam Shivaarpanam.
Darshanam bilva vrikshasya sparshanam paapanaashanam,
Aghorapaapasamhaaram eka bilvam shivarpanam.

Born from the breasts of Goddess Lakshmi, the Bilva tree is ever

 dear to Mahadeva. So I ask this tree to offer a Bilva leaf to Lord

Shiva. To have darshan of the Bilva tree, and to touch it, frees

one from sin. The most terrible karma is destroyed when a Bilva

leaf is offered to Lord Shiva.
Sri Bilva Shtakam (v. 6–7)

Indians believe that the knowledge of medicinal plants is older

than history itself, that it was gifted hundreds of thousands of

years ago to the original inhabitants by Brahma, the divine creator

himself. Thus when the sages of the Ayurveda sought to heal human

suffering, they were able to draw on knowledge that had already been

evolving for millennia in the forests of India. One tree about which

they had a very deep knowledge was the Bilva tree. The science of

Ayurveda values the Bilva highly for the medicinal properties

contained in its root, fruit and leaves. According to Swami

Sivananda, it is a healing tree which cures all diseases caused

by vata (wind) and gives strength to the body.

About the Bilva tree
The Bilva tree grows in almost all parts of India, irrespective

of the nature of the soil, and is bitter, astringent and dry by

nature. Tall and austere, with a stern aspect, gnarled trunk and

sharp thorns, the Bilva is undoubtedly Lord Shiva’s tree. Shiva

is always worshipped with its leaves, and it is said that this

tree is much loved by him. It is to be found in all Shiva temples

throughout India. The Bilva is also found in Devi temples, where

it is worshipped. At midnight, on the evening before Durga and

Kali pooja (worship), a tantric ritual called Bel Varan is

performed with the appropriate mantras. A particular energy is

taken from the tree and placed in a kalash (pot). This energy

is then transferred to the statue of Durga or Kali to charge or

empower it for the coming pooja. The process is called prana 

pratishtha, the establishing of the life force in the statue.

When the pooja is over, the energy is released, a process called

visarjan.

The English name for Bilva is Bael, also called ‘stone apple’

as its rather large fruit is like pale yellow suns when ripe.

The Hindi appellation is Bel or Bael Sripal. In Sanskrit it is

also called Bilva or Sriphal. The botanical name for this tree

is Aegle Marmelops, and it belongs to the Rutaceae family. In

the Atharva Veda it is described as being so sacred that its

wood may not be burned for fuel. It is still worshipped today

as a totemic deity by the Santhal tribes in India.

Medicinal properties

The fruit has a hard wood-like rind, which is pale green when

unripe, turning pale yellow to brown as it ripens. Its pale tawny

flesh is sweet and astringent, containing tannin, which acts as

an astringent to the bowels. It has a pleasant, agreeable and

aromatic flavour, and provides an excellent dietary supplement.

This fruit contains gums, vegetable acid and a very small quantity

of sugar. It also contains white seeds and a tenacious transparent

gel. The pulp of the dried Bilva fruit, powdered and mixed with

arrowroot, is called ‘dietetic Bel’. It is both a sustaining food

and a curative medicine, and is traditionally called by Indians

‘the fruit of plenty’. Puranic legend calls it ‘the breasts of the

goddess of plenty’.

The unripe fruit is roasted with a covering of mud, and the softened

pulp mixed with water and sugar or buttermilk. It is more medicinal

than the ripe fruit, particularly if dried in the sun. According

to Swami Sivananda, “This is highly beneficial in sub-acute and

chronic dysentery or diarrhoea, and is particularly useful in

irregularity of bowels in children, because it acts as a mild

stimulant to the intestinal mucus membrane and therefore stops

diarrhoea, acting as a laxative when there is constipation.

The unripe fruit cures excess vata and kapha, indigestion,

stomach ache and dyspepsia.” A confection is made out of the

pulp with amrita and honey, which stops vomiting.

The half-ripe fruit is astringent, digestive and anti-diarrhoeal;

it binds the bowels.

The ripe fruit acts as a laxative, and is aromatic and cooling.

The juice is an appetiser and blood purifier.

The leaves

The dark trifoliate leaves symbolize the three eyes of Lord Shiva,

and contain a small percentage of Shiva’s alchemical substance –

mercury. These leaves have a very pleasant aroma, are used in the

worship of both Shiva and Devi, and form an essential ingredient

in tantric rituals. It is said that offerings of water sprinkled

on these leaves at any shrine will always remain fresh. Sri Bilva

Shtakam (v. 5) states, ‘Dantikoti sahasraani avamedhashtaani cha,

Koti kanya mahaadaanam eka bilvam Shivaarpanam’, which means

“Donating a thousand elephants, and horses, and giving daan

(offering) to crores of kanyas (virgin girls) is equivalent to

offering one Bilva leaf to Lord Shiva.”

The consumption of Bilva leaves alleviates diseases caused by

excess vata and kapha (mucus). They are also useful in diabetes

mellitus. For this a few leaves should be chewed daily and their

fresh juice drunk. They are diaphoretic (producing more

perspiration), thus reducing temperature and lowering fevers,

and an aphrodisiac. A decoction of leaves is a favourite remedy

for ailments that often occur during seasonal changes, such as

fever, flu and fatigue. There are sadhus who sustain themselves

on Bilva leaves alone. According to Swami Sivananda, “The fresh

juice of the leaves is given with the addition of black pepper

in cases of jaundice, and when diluted with water or honey, this

is highly praised remedy in catarrh and feverishness.”

The root is the most important part of the tree medicinally,

after removing the outer skin. A preparation made from the root

with ginger and toasted rice cures vomiting. For the treatment

of piles, dysentery and diarrhoea, a preparation is made from the

root mixed with the tuberous root of Padha. The oil extracted from

the Bilva root, boiled with the juice of Bilva leaves and applied

to the head is excellent for nasal catarrh and diseases of the ear.

The confection Vilvadi Lehiam is also made from this root.

The flowers cure diarrhoea, vomiting and thirst, while the gum of

the inside pulp of the fruit is an aphrodisiac (kama-vardhani).

The Bilva tree in the Shiva Purana

According to the Shiva Purana (7 AD) the Bilva tree is the manifest

form of Lord Shiva himself, while all the great tirthas (pilgrimage

places) are said to reside at its base. One who worships the

shivalingam while sitting under the Bilva, claims this great epic,

attains the state of Shiva. Washing the head by this tree is said

to be the equivalent of bathing in all the sacred rivers. One who

performs Bilva pooja with flowers and incense achieves Shiva loka,

the abode of pure consciousness, and has happiness and prosperity

bestowed upon them. The lighting of the deepak (lamp) before this

tree bestows knowledge and enables the devotee to merge in Lord

Shiva. The Shiva Purana also claims that if the devotee removes

the new leaves from one of the branches of that tree and worships

the tree with them, they will be freed from vice, while one who

feeds a devotee under the Bilva will grow in virtue. 

The hunter and the Bilva tree

The Shiva Purana also relates the following story or myth. Once

there was a cruel-hearted hunter by the name of Gurudruh who

lived in the lonely forest. On the auspicious day of Maha

Shivaratri he had to go out hunting because his family had

nothing to eat. Maha Shivaratri (the great night of Shiva) is

the most sacred time for fasts, prayers and offerings, when even

the most involuntary acts, if pleasing to Lord Shiva, are made

holy. By sunset Gurudruh had not been successful in the hunt.

Coming to a lake, he climbed a tree and waited for some

unsuspecting animal to come and drink. He did not notice that

the tree he had climbed was the Bilva tree. Neither did he notice

the shivalingam beneath it, nor the water pot hanging in the

branch just above it.

After some time a gentle deer came to quench her thirst, and

Gurudruh prepared to shoot. As he drew his bow, he accidentally

knocked the water pot hanging in the tree and some water fell

down on the shivalingam beneath, along with a few Bilva leaves.

Thus, unknowingly and unwittingly, Gurudruh had worshipped Shiva

in the first quarter of the night. As a result his heart was a

little purified by this act performed on such an auspicious night.

Meanwhile the deer, startled by the movement in the tree, looked

up and saw the hunter about to release his arrow. “Please do not

kill me just yet,” pleaded the deer. “I must first take care of

my children, and then I will return to be food for your family.

” The hunter, whose heart had been softened a little by the

accidental worship, on noticing the beauty of the deer, let her

go on condition that she would return on the morrow to give her

body as food for his family.

Later that same night, the sister of the deer came looking for

her. Once more the hunter took aim and once more, without his being

aware, the water and the Bilva leaves fell down upon the shivalingam.

Again, unknowingly, the hunter had worshipped Shiva in the second

quarter of the night. The effect of this was that Gurudruh’s heart

was further purified. His pranas softened a little more, and he

allowed this animal to also go and tend to its young, provided it

returned the next day to provide him and his family with food.

In the third quarter of the night, the mate of the first deer

came in search of her, and again the strange worship took place

as the hunter took aim for the third time. But the hunter’s heart

was beginning to melt due to the worship, and he let the deer’s

mate go also for the same reason and under the same conditions.

Later when the three deer met together, they discussed who should

go and offer themselves for the hunter’s food. Even the children

offered to give their lives. Finally the whole family decided to

surrender to the hunter together, for none of them could bear to

live without the others. Thus they set off towards the lake with

heavy hearts.

When they arrived at the Bilva tree, Gurudruh was very pleased and

relieved to see them, and he immediately prepared for the kill.

He took aim for the fourth time, but in the same accidental manner

as before, worship in the fourth quarter of the night took place

unknown to him. This final action of Gurudruh brought about a

complete change of heart and, as he was about to release the first

arrow, his heart overflowed with pity for the innocent deer. Tears

filled his eyes at the thought of all the animals he had killed in

the past, and slowly he lowered his bow. Greatly moved by the

selfless action of these animals, he felt ashamed and allowed the

whole family of deer to leave unharmed. Such is the purity and

spiritual power of the Bilva tree that, even without his knowledge

or conscious effort, the cruel-hearted hunter had been transformed

into a man of compassion and understanding, and was delivered from

his past bad karma by the grace of Shiva and the Bilva tree.

http://www.yogamag.net/archives/2005/3mar05/bilva.shtml

Awakening of the Upa Guru

Awakening of the Upa Guru 

The purpose of holy rudraksha is awakening of the Upa Guru (self).
We have Guru within us as we are all part of the same divine light
that created us. Through our Karma, faith, devotion and holy
rudraksha, we can awaken ourselves to get self realisation
(enlightenment). The Great saints of the past like Sai Baba,
Buddha, Meera Bai, Chaitanya Mahaprabhu, Jesus Christ, Mother
Teresa to count among millions were all enlightened by Upa Gurus
and not by any Human Guru.

Once a person is enlightened he realises that:

He is Brahman the Pure Soul.

His inner weaknesses of anger, greed, pride and deceit are destroyed.

He experiences self bliss.

Doership and worries diminish as he understands who is the real
doer.

He sees his own faults instead of seeing the faults of others.
This results in inner peace and harmony in life.

He is moved to ask for forgiveness for one’s mistakes.

He realises that one’s soul is absolutely free and pure regardless
of the weaknesses of the body-mind-ego complex.

He strives to unite with the holy light to achieve Moksha which
is ultimate bliss.

http://www.rudraksha-ratna.com/showarticles.php?artid=263

Aura Analysis

Aura Analysis
By: Dr. R. Thiagarajan  


An aura, according to New Age metaphysics, is a colored outline, or
set of contiguous outlines, allegedly emanating from the surface
of an object. In the New Age, even the lowly amoeba has an aura,
as does the mosquito and every lump of goat dung. The aura
supposedly reflects a supernatural energy field or life force
that permeates all things. Human auras allegedly emerge from
the chakras. Under ordinary circumstances, auras are only visible
to certain people with special psychic power. However, with a
little bit of training, or with a special set of Aura Goggles
with "pinacyanole bromide" filters (available at your local
New Age Head Shop), anyone can see auras. You may also use
Kirlian photography to capture auras on film. At least that is
what New Age spiritualists believe.

Chakra
According to Tantric philosophy and Yoga, a chakra is a points of
energy in the astral body. There are seven primary chakras, which
are associated with various parts of the body, emotions, desires,
thoughts, powers, and health.* New Age gurus think chakras have
colors and give rise to auras, which reveal one's spiritual and
physical health, as well as one's karma. The alleged energy of
the chakras is not scientifically measurable, however, and is at
best a metaphysical chimera and at worst an anatomical falsehood.

Astral body
The astral body is one of seven bodies each of us has, according
to Madame Blavatsky. The astral body is the seat of feeling and
desire and has an aura. How the physical body and the other alleged
bodies interact is unknown, but it is said to be by some sort of
occult force. The astral body is said to be capable of leaving the
other bodies for an out-of-body experience known as astral projection.

Theory of Chakras
Chakra doctrine postulates seven charkas. These are called the
Muladhara or "Root Support" at the base of the spine with four
"petals", the Swadhishthana or "Own Abode" at the root of the
genitals with six, the Manipura or "Fullness of Jewels" at the level
of the navel with ten "petals", the Anahata or "Unstruck Melody" at
the heart-centre with twelve, the Vishuddha or "Complete Purity" at
the throat with sixteen, and finally the Ajna or "Guru's Command" at
the brow with two "petals". The Crown centre, the Sahasrara-Padma or
"Thousand Petalled-Lotus", located at the very top of the head, is
technically speaking not a chakra at all, but the summation of all the
chakras.

The chakras are strung along the central or Sushumna channel (usually
located at the spine). In the lowest chakra, the Muladhara, at the base
of the spine, there lies the kundalini-shakti, the latent
consciousness-energy, the microcosm of the cosmic creative shakti.
When this is aroused, it can be made to ascend the sushumna, either
ac-tivating or dissolving (depending on the yogic tradition) each
chakra in turn, until it reaches the highest or crown chakra, the
Sahasrara, where dwells the Godhead or Supreme Shiva (Paramashiva).
As the Kundalini-Shakti unites with Paramashiva, the original
transcendent equilibrium is restored, and the yogi returns to the
state of oneness with the Absolute.

The chakras are described as stations or centres of pure consciousness
(chaitanya) and consciousness-power. They are focal points of
meditation; iconographic structures within the occult or "subtle body".
Apart from the Sahasrara, each chakra is described by means of a whole
lot of symbolic associations or correspondences. Building upon the
initial later Upanishads speculation, each chakra, as well as having a
specific position in the physical body, element, mantra, and deity,
also has a particular number of "petals", each associated with one of
the letters of the Sanskrit alphabet, a corresponding colour, shape,
animal, plane of existence, sense-organ, mantric sound, and so on.

As is usually the case with intellectual esoteric systems, a lot of
these correspondences are arbitrary, for example, smell and feet with
Muladhara, taste and hand with Swadhishthana, sight and anus with
Manipura, etc. These associations are all based on the Samkhyan
sequence of tattwas and their attributes.

In addition to the seven major chakras arranged along the spine there
are also chakras in the hands, feet, genitals, and so on. Also in
addition to the seven major chakras, there are also a number of other
chakras along the spine which are sometimes referred to. In his
exhaustively detailed and definitive work on the chakras according to t
he traditional Indian understanding, Reference is also made in all
Tantric texts to the nadis or channels of vital-force (prana).
According to the traditional Tantric teachings, the seven chakras are
strung like pearls or jewels along the brilliant thin thread of the
sushumna nadi, which is the primary nadi in the body. On either side
of the sushumna are the two main secondary nadis: the white moon-like
ida on the left, containing descending vitality (apana), and the red
sun-like pingala on the right, containing ascending vitality (prana in
the narrow sense of the term). The tantric yogi aims to direct the
subtle airs from these two primary side channels into the central
sushumna nadi, and so activate the latent Kundalini energy. This then
ascends through each of the chakras in turn, and when it reaches the
top of the head, the yogi attains Liberation

The understanding of the chakras and kundalini in the West derives
largely from Sir John Woodroffe's The Serpent Power, a very technical
work, first published in 1919 under the psuedonym Arthur Avalon. The
first (and still one of of the only) serious books on the chakras and
Kundalini yoga to be published in the West, it is actually a translation
of two sixteenth century Bengali texts and their commentaries,
together with Woodroffe's own long and detailed introduction.
Woodroffe's book - his own chapters cover Shakta metaphysics and
cosmology, Patanjali Yoga, and Tantric practice, as well as the chakras
themselves - is unfortunately very difficult for the beginner, but it
served as the inspiration and chief reference text (usually without
acknowledgment) for many Western occult-esoteric writers.

The Subtle Energy Body
Aura, Chakras, and the Rainbow
The Aura
The aura is the energy field which surrounds a physical object. The
aura of a human is more complex than that of a rock or animal because
of the spirit within humankind, which is made in the image of God.
Sensitive people and small children are often able to see the auras and
what is in them. Usually there are colors and these colors can change
according to the mood of the person and the situation the person is in.

The aura reflects the total person because the spiritual aspect
influences the mental/emotional state which impacts our physical reality
of which the aura is the outermost part. 

Chakra Energy Vortexes
The energy field of the human body has junction boxes in it, like the
wiring in a house or the interstate system of roads which connect the
United States. These junction boxes are called chakras which means
spinning wheel. In the spiritually enlightened person, each chakra is
a different color, corresponding to the colors in a rainbow. 

This diagram shows a person who has many colors in his/her aura.
Although colors in the aura change, sometimes only one or two is
predominant. Ideally, all the colors of the rainbow will move in and
through a person's aura, showing a balance between the different energy
systems and harmony between the different levels of consciousness.
This diagram depicts a rainbow warrior, someone who has attuned his
or her chakras and is keeping them attuned and cleansed so all the
energies are balanced and harmonized.

There are 7 major chakras in our body. Each chakra is associated with
an aspect of consciousness. The chakras begin at the base of our spine
and then are located upwards, to the top of our head. These are
illustrated by the colored circles running up the spine in the diagram.
While there are other, lesser, vortices, they are not shown in this
picture. In Angelic RayKey, you will learn how to sense the state of
these chakras in a person or yourself, what to do to open them, and
how to enhance the spin and balance of all energy points, large or
small.

The state of a person's health can be detected by Kirilian photography,
dowsing, and other methods of measuring and recording the color and
spin of the chakras and aura. When the chakras are small, out of
alignment (making a crooked line running through them), or out of
synchronization with each other, there is an imbalance which will be
evident somewhere else for the individual. This may be a physical
illness, a mental problem, a relationship which has ended or something
of the kind or a combination of any of the above. The Angelic RayKey
practitioner assists a person to become like the diagram, balanced,
aligned and in a state of perfection.

In the Angelic RayKey classes (coming soon to a cyberspace near
you--want to know when?) the aura and chakras are discussed as part of
the attunement process. That's because these energy centers are
important in our spiritual growth, and they provide insight to our
conscious healing process.

Source: Dr. R. Thiagarajan  

http://www.rudraksha-ratna.com/articledt.php?art_id=295