Saturn Mahadasa and Shani Sada Sati

Saturn Mahadasa and Shani Sada Sati

If u want to remove ur life shani sade-sati or shani daaya or shani dosha evil & bad effect then yagya is the best way of the complete remove ur all shani dev evil effect .Because only worship or Totka shani planet related or wearing of shani dev gems & stone Ring can not remove shani dev evil effect it’s all method can gives only 25% to 30% relief shani evil effect because shani dev pleased of only mantra chanting and yagya when any person do shani dev shanti complete process by chanting of mantra and 10 th part of chanting yagya then he get complete relief in his life because it’s will be give 100% positive effect whole life.According to Purana all gems & stone shani related gives positive effect only 30% and all Totke shani related in human life but not 100% positive only Mantra chanting & yagya has been 100% positive result in human life .when Sade-sati generally affects close relatives more than the native,During the period, the native has to undergo a testing time. Financially, the native will face more expenditure than inflow of income. Unnecessary financial problems may crop up. On health front also, it will effect the native. Lack of happiness, heavy tensions, eye problems, severe mental tension, unnecessary travels and at times, the native will face problems from the near relatives. influences the domestic front as well as the business front, During the second phase, th native's family will be disturbed. He will undergo a long journey. He will be haunted by enemies and some of the natives may also get separated. Financial problems, social dishonor, lack of good friends and over all the native will be under severe stress, children, family, health, and physical suffering or may even indicate the death of the native. During this period, the native may lack of happiness. Loss of position is to be noted. Expenditure will be more than income. Inflow of money will be there but it is not suffice. The native may likely involve into unnecessary disputes and legal problems and health will be at task. In this year 9 th September 2009 these are Rashi get evil effect of shani dev following of there---- (1)- Leo- Sade Sati ,(2)- Virgo- Sade Sati ,(3)- Libra- Sade Sati ,(4)- Aquarius-daaya(5)-Gemini rashi-daaya,So above all Rashi jatak is very necessary have to do complete remove of shani dev evil & negative effect of ur whole life by shanti yagya anushtaan of Maa Kali & Mahakaal ji and also get grace of GOD & Goddess Mahakaal & maa kali.

To get benefic effects of sade-sati on health, mental peace, family happiness, finance & profession you are suggested for Maha-mrityunjaya & Maa Kali Japa. Recited following mantra for Min 125000 times. punarcharana, havanan, danam .it’s yagya has not sufficient have to do only one time of During period of sade-sati.Guru maharaja suggest that because it’s Kalyuga not a satyuga so due this according to Puran every mantra all God or Goddess will be effective when I do process 4 time due this every two year & six month when shani dev change phase then u have to do must need of shani yagya anushtaan with complete process.Because shani dev is very pleased to do yagya and mantra chanting when do any sadhak of Maa Kali ,Mahakaal shiv,Hanumaan,Kaal bhairv,Ganesh ji, and get very positive effect of which person who have to do yagya with complete process .

You can also do your Shani dosh remedy yagya with Shri Guru Maharaaj ji stay at your home.know about more how to do remove ur Shani dosha yagya stay at ur home with guru maharaaj then u call know about process call 919044023554

SATURN MAHA DASHA EFFECT IN HUMAN LIFE---

General Interpretations

General effects which are felt during the Maha Dasha of the Saturn are as follows :

·         During the Maha Dasha of Saturn, some sort of authority in the city, village or society may be acquired.

·         One may become the leader of a lowly community.

·         Modesty, intelligence and knowledge is enhanced, inclination towards charity and skilled in arts and crafts.

·         Happiness may be gained from the acquisition of some ancient place.

·         One may be endowed with vehicles, clothes, gold and wealth.

·         Faith in God and interest in the construction of temples may prevail.

·         One may bring name and fame to the family.

·         Bliss of the family, increase of velour prevails and journeys are undertaken.

·         There may be gains from animals, camels, asses, goats, birds, old ladies and coarse grains.

 Specific Interpretations:

Interpretations based on the condition of the planet and other influences in the birth chart and divisional charts are as follows:

·         During the Maha Dasha of Saturn , one may acquire the leadership of villages, cities and countries.

·         One's father may be harmed or may expire and there may be enmity with friends.

·         During the Maha Dasha of Saturn, wealth, spouse, children, siblings and servants maybe harmed.

·         Bad feed maybe consumed and one may be defamed.

·         When Saturn is strong :

·         During the Maha Dasha of Saturn, there is an increase in happiness and fame.

·         Land may be lost and there may be opposition with servants, spouse, children and siblings.

·         There may be fear of demotion or suspension and imprisonment by the government.

·         When Saturn is cruel, ' drashkanastha', then

·         During the Maha Dasha of Saturn, there may be restlessness and fear of the powerful, thieves, fire and poison.

·         There may be opposition from relatives, domestic crisis and disagreement with workers.

·         There may be loss of wealth, fear from those in high places, mental unrest and ailments related to eyes and kidney may happen.

·         The spouse may suffer and elders in the family may be in pain.

·         State authority , honour and progress at work are foreseen.

·         Immovable assets, jewels, ornaments and wealth will be attained.

·         Vehicles, servants and objects of comfort will be attained.

·         Vehicles, servants and objects of comfort will be attained.

·         Sympathy in the mind is aroused.

EFFECTS OF SUB PERIODS (ANTARDASHA): these are follwong Antar Dash under of Shani Mahadasha;---

(1)-Saturn-saturn

(2)-saturn-Mercury

(3)-saturn-ketu

(4)-saturn-venus

(5)-saturn-sun

(6)-saturn-Moon

(7)-saturn-Mars

(8)-saturn-Rahu

(9)-Saturn-Jupiter

DASHA INTERPRETATION:-

SATURN - SATURN

Effects of Antar Dasha of Saturn Maha Dasha of Saturn

·         Physical lethargy and lack of enthusiasm prevails.

·         Obstacles at work, shortage of money, migration and indebtedness may occur.

·         Gastric problems, ailments and anger caused by price and jealousy are possible.

·         Kings and thieves may be responsible for destruction of wealth & prosperity.

·         One may become imprudent due to ones wife, there may be conflicts with children and many problems and hardships may prevail.

·         Effects like acquisition of a kingdom (attainment of a high position in government), happiness from wife and children, acquisition of conveyances like elephants, gain of clothes , attainment of the position of a commander of the army by the beneficence of the king, acquisition of cattle, villages, and land, etc.

·         Fear or danger from the king (government), getting inflicted with injuries with some weapon, bleeding gums, dysentery, etc., will be the evil effects at the commencement of the Dasha.

·         There will be danger from thieves etc., going away from the homeland, mental agony, etc., in the middle portion of the Dasha. The last part of the Dasha will yield beneficial result.

SATURN - MERCURY

Effects of Antar Dasha of Mercury Maha Dasha of Saturn

·         Status is attained in the royal court and promotion is attained.

·         Success in business & trade, and gain of wealth is possible.

·         One may derive pleasure from the company of scholars, interest in pious deeds increases and friends are beneficial.

·         Wife and sons cause happiness, vehicles, fame and name are attained, good fortune is enhanced.

·         Cough and cold may cause physical pain.

·         Effects like reverence from the people, good reputation, gain of wealth , comforts of conveyances, etc.

·         Inclination towards performance of religious sacrifices ( Yagya's), Raj Yog, bodily felicity, enthusiasm, well being in the family, pilgrimage to holy places, performance of religious rites, listening to Puranas ( Vedic scriptures), charities, availability of sweetish preparations, etc.

·         Acquisition of a kingdom ( attainment of a high position in Government), gain of wealth, headship of a village will be the effects at the commencement of the Dasha.

·         Affliction with diseases, failure in all ventures, anxiety and feeling of danger, etc. will be experienced in the middle portion and in the last part of the Dasha.

·         There will be physical distress.

 SATURN - KETU

Effects of Antar Dasha of Ketu Maha Dasha of Saturn

·         Fear of imprisonment prevails and unhappy circumstances may arise.

·         Conflict with lowly and wicked people and separation from wife and son are possible.

·         Loss of wealth, bad dreams and fear of ailments caused by gas etc., are possible.

·         Evil effects like loss of position, dangers, poverty, distress, foreign journeys, etc.

·         There will be gain of wealth and enjoyment and bathing in holy places and visit to a sacred shrine at the commencement of the Antar Dasha.

·         Gain of physical strength and courage, religious thoughts, audience with the king (high dignitaries of government like: president, prime minister, governor, ministers), and all kinds of enjoyments.

·         Fear of coarse food, cold fever, dysentery, wounds, danger from thieves, separation from wife and children etc.

·         There will be physical distress.

 SATURN - VENUS

Effects of Antar Dasha of Venus Maha Dasha of Saturn

·         Both auspicious and inauspicious fruits are attained.

·         Fame in the village or country, wife, children, ornaments and wealth are attained.

·         Happiness from agriculture, affection towards friends and love for the people, bliss from son, destruction of enemies and enlightenment due to fame is possible.

·         Effects like marriage, birth of a son, gain of wealth, sound health, well being in the family.

·         Acquisition of a kingdom ( attainment of high position in government), enjoyment by the beneficence of the king ( government), honours.

·         Gain of clothes, ornaments, conveyance and other desired objects.

·         If during the period of Antar Dasha of Venus, Jupiter is favourable in transit, there will be dawn fortune and growth of property.

·         If Saturn is favourable in transit, there will be Raj Yog effect or the accomplishment of Yog rites ('Yog Triya Siddhi').

·         Distress of wife, loss of position, mental agony, quarrels with close relations, etc.

·         Fulfillment of ambitions by the beneficence of the king, charities, performance of religious rites, creation of interest in the study of Shastras, composition of poems, interest in Vedanta, etc., listening to Puranas, happiness from wife and children.

·         There will be eye trouble, fevers, loss of good conduct, dental problems, heart disease, pain in arms, danger from drowning or falling from at tree, antagonism towards relations, with the officials of government and brothers.

·         There will be physical distress

 SATURN - SUN

Effects of Antar Dasha of Sun Maha Dasha of Saturn

·         There is possibility of physical pain and mental agony

·         Indefinite circumstances, sudden events, public criticism and defame are possible.

·         There may be pain to wife, son and friends, enemies may be created and one may have to wander uselessly.

·         There may be a loss of wealth, pain due to thieves and king and ailments related to appetite, heart and eyes.

·         Effects like good relations with one's employer, well being in the family, happiness from children, gain of conveyances and cattle, etc.

·         There will be heart disease, defamation, loss of position, mental agony, separation from close relatives, obstacles in industrial ventures, fevers, fears loss of kinsmen, loss of articles dear to the person.

·        

Vastu

Vaastu of Plots : Levels, angles, it’s size, shape etc., should be according to principles of Vaastu. In towns and cities due to various reasons the choice is limited, but as far as possible one must endeavour to acquire land adhering to Shaastras. Prevention is better than cure, is an age old saying, and instead of suffering ill effects of wrong decisions and repenting later. It is better to be alert in initial stages itself.

Shape of the Plot : Shape of the plot plays a very vital role in the land selection. Principles of Vaastu of plots is same for houses, industries, commercial establishments, and apartments, except that the size of plot varies. i) The plot should be a square or rectangle (ratio of width to length should not be more than 1:2 in case of rectangular plot) and the East and West dimension should be more than that of North and South, but nothing like a big site where all round open spaces could be left. The square plot is best, but for reasons unknown, our town planners have uniformly adopted rectangular plots as the norm. A rectangle stretches the energy lines and the plot grows weaker as the length to breadth ratio increases. Normally the plots are made in sizes like 30’ x 45’,40 x 60’ ,60’ x 90’, 90’ x120’ etc. Although these plots are inferior to square plots we seem to have no other alternative but to make the best use of the field available. It is hoped that the town planners and housing cooperatives will take note of this and at least in future plots are made square. Why this obsession for a square? We all know that the energy field is best present in a pyramid whose base is square. It is this recognition that we see in the Gopurams built over the temples. They were believed to have the best geometry to tap and transmit cosmic energy. Hence the base of the Pyramid which is a square is considered best for getting maximum benefits. In rectangular shapes like 30’ x120’ the field is very weak and it is inadvisable to construct a single unit house in such a plot.ii) Plot having triangle and round shapes; those with five corners; those having hexagon, octagon or polygon shapes; and those with irregular and odd shapes are not good. iii) plot in the form of ‘Gomukhi’ where the frontage is less than the width at the rear is good due to sentimental reasons provided the road is in the South- ern and Western side only and not in Eastern and North- ern sides. iv) Site in the form of ‘Vyaagramukhi’ where the frontage is more than the width at the rear is not good but not in the case of roads in the Eastern and Northern sides. v) Angle of the different corners of plot is equally important in determining the merits and demerits of the plot.

Angles of the Plot : If all the four angles are 900 i t is good. South - West angle should be close to 900 or less, but never more and this is very important. North- West angle should also be close to 900 or more but never less. North -East angle should be close to 900 or less but never more. In other words the distance from North -east corner to South -West corner should al- ways be more than the distance from North-West cor- ner to South - East corner. Position of Site in Relation to Road : Direction to which the plot is facing, i.e. the position of road (as per principles of Vaastu) determines the value of site, and those sites are termed accordingly: (a) East Block : Those sites having road in Eastern side only. (b) South -East Block : Those sites having roads in Eastern and Southern sides. (c) South Block : Those sites with road towards South. (d) South - West Block : Those sites with road towards South and West. (e) West Blocks : Those sites with road towards the West. (f) North - West Block : Those sites with road towards the North and West. (g) North Block : Those sites with road towards the North. (h) North - East Block : Those sites with roads towards the North and East.

Astrology History

 Astrology History
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History
Further information: Indian astronomy and Hindu chronology

Jyotiṣa is one of the Vedāṅga, the six auxiliary disciplines used to support Vedic rituals.[8]:376 Early jyotiṣa is concerned with the preparation of a calendar to fix the date of sacrificial rituals.[8]:377 Nothing is written on planets.[8]:377 There are mentions of eclipse causing "demons" in the Atharvaveda and Chāndogya Upaniṣad, the Chāndogya mentioning Rāhu.[8]:382 In fact the term graha, which is now taken to mean planet, originally meant demon.[8]:381 The Ṛgveda also mentions an eclipse causing demon, Svarbhānu, however the specific term of "graha" becomes applied to Svarbhānu in the later Mahābhārata and Rāmāyaṇa.[8]:382

It is only after the Greek settlement in Bactria (third century BC) that explicit references to planets are attested in Sanskrit texts.[8]:382 It was only after the transmission of Hellenistic astrology that the order of planets in India was fixed in that of the seven-day week.[8]:383 Hellenstic astrology and astronomy also transmitted the twelve zodiacal signs beginning with Aries and the twelve astrological places beginning with the ascendant.[8]:384 The first evidence of the introduction of Greek astrology to India is the Yavanajātaka which dates to the early centuries CE.[8]:383 The Yavanajātaka ("Sayings of the Greeks") was translated from Greek to Sanskrit by Yavaneśvara during the 2nd century CE, under the patronage of the Western Satrap Saka king Rudradaman I, and is considered the first Indian astrological treatise in the Sanskrit language.[9] However the only version that survives is the later verse version of Sphujidhvaja which dates to AD 270.[8]:383 The first Indian astronomical text to define the weekday was the Āryabhaṭīya of Āryabhaṭa (born AD 476).[8]:383 According to Michio Yano, Indian astronomers must have been occupied with the task of Indianizing and Sanskritizing Greek astronomy during the 300 or so years between the first Yavanajataka and the Āryabhaṭīya.[8]:388 The astronomical texts of these 300 years are lost.[8]:388 The later Pañcasiddhāntikā of Varāhamihira summarizes the five known Indian astronomical schools of the sixth century.[8]:388 It is interesting to note that Indian astronomy preserved some of the older pre-Ptolemaic elements of Greek astronomy.[8]:389

The main texts upon which classical Indian astrology is based are early medieval compilations, notably the Bṛhat Parāśara Horāśāstra, and Sārāvalī by Kalyāṇavarma. The Horāshastra is a composite work of 71 chapters, of which the first part (chapters 1–51) dates to the 7th to early 8th centuries and the second part (chapters 52–71) to the later 8th century. The Sārāvalī likewise dates to around 800 CE.[10] English translations of these texts were published by N.N. Krishna Rau and V.B. Choudhari in 1963 and 1961, respectively.

Modern India

David Pingree notes that astrology and traditional medicine are the two traditional sciences that have survived best in modern India, although both have been much transformed by their western counterparts.[11]

Astrology remains an important facet of Hindu folk belief in contemporary India. Many Hindus believe that heavenly bodies, including the planets, have an influence throughout the life of a human being, and these planetary influences are the "fruit of karma." The Navagraha, planetary deities, are considered subordinate to Ishvara, i.e., the Supreme Being, in the administration of justice. Thus, these planets can influence earthly life.[12]

Status of astrology

See also: Astrology and science

In the early 2000s, under the Bharatiya Janata Party led government in India, astrology became a topic of political contention between the religious right and academic establishment, comparable to the "Creation science" debate in US education.

The University Grants Commission and the Ministry of Human Resource Development of the Government decided to introduce "Jyotir Vigyan" (i.e. jyotir vijñāna) or "Vedic astrology" as a discipline of study in Indian universities, backed up by a decision by the Andhra Pradesh High Court, despite widespread protests from the scientific community in India and Indian scientists working abroad.[13] In September of the same year, the Supreme Court of India issued a notice to the Ministry of Human Resource Development in reaction to a petition, stating that the introduction of astrology to university curricula is "a giant leap backwards, undermining whatever scientific credibility the country has achieved so far".[14]

In 2004, the Supreme Court dismissed a further petition, judging that the teaching of astrology does not qualify as promotion of religion.[15] In February 2011, the Bombay High Court reaffirmed astrology's standing in India when it dismissed a case which had challenged it status as a science.[16]

Elements

There are sixteen Varga (Sanskrit: varga, 'part, division'), or divisional, charts used in Hindu astrology:[17]:61–64

Rāśi – zodiacal signs

The Nirayana - sidereal or fixed zodiac is an imaginary belt of 360 degrees (like the Sāyana - tropical zodiac), divided into 12 equal parts. Each twelfth part (of 30 degrees) is called a sign or rāśi (Sanskrit: 'part'). Vedic (Jyotiṣa) and Western zodiacs differ in the method of measurement. While synchronically, the two systems are identical, Jyotiṣa uses primarily the sidereal zodiac (in which stars are considered to be the fixed background against which the motion of the planets is measured), whereas most Western astrology uses the tropical zodiac (the motion of the planets is measured against the position of the Sun on the Spring equinox). This difference becomes noticeable over time. After two millennia, as a result of the precession of the equinoxes, the origin of the ecliptic longitude has shifted by about 22 degrees. As a result the placement of planets in the Jyotiṣa system is consistent with the actual zodiac, while in western astrology the planets fall into the following sign, as compared to their placement in the sidereal zodiac, about two thirds of the time.

Nakṣatras - lunar mansions

Nakshatras

A Nakṣatra or lunar mansion is one of the 27 divisions of the sky, identified by the prominent star(s) in them, used in Hindu astrology.[17]:168

Historical (medieval) Hindu astrology enumerated either 27 or 28 nakṣatras. Today, popular usage[clarification needed] favours a rigid system of 27 nakṣatras covering 13°20’ of the ecliptic each. The missing 28th nakshatra is Abhijeeta. Each nakṣatra is divided into quarters or padas of 3°20. Of the greatest importance is the Abhiśeka Nakṣatra which is the King amongst all the Nakṣatras and worshipping and propitiating this Nakṣatra has the power to remedy all the other Nakṣatras. Remedial measures are in general the high-water mark of all realistic predictive astrology work and go a long way in mitigating Karma.

Daśā-s – planetary periods

The word Dasha (Devanāgarī: दशा, Sanskrit,daśā, 'planetary period') means 'state of being' and therefore the Daśā governs to a large extent the state of being of a person. The Daśā system shows which planets may be said to have become particularly active during the period of the Daśā. The ruling planet (the Daśānātha or 'lord of the Daśā') eclipses the mind of the native, compelling him or her to act as per the nature of the planet.

There are several dasha systems, each with its own utility and area of application. There are Daśās of Grahas (planets) as well as Daśās of the Rāśis (signs). The primary system used by astrologers is the Viṁśottarī Daśā system, which has been considered universally applicable in the Kaliyuga to all horoscopes.

The first Mahā-Daśā is determined by the position of the natal Moon in a given Nakṣatra. The lord of the Nakṣatra governs the Daśā. Each Mahā-Dāśā is divided into sub-periods called bhuktis, or antar-daśās, which are proportional divisions of the maha-dasa. Further proportional sub-divisions can be made (but error margin based on accuracy of the birth-time grows exponentially). The next sub-division is called pratyantar-daśā, which can in turn be divided into sookshma-antardasa, which can in turn be divided into praana-antardaśā, which can be sub-divided into deha-antardaśā. Such sub-divisions also exist in all other Daśā systems, some of which have been named above.

Grahas – planets

Nine grahas (Navagrahas) are used.[17]:38–51 from Grah (Devanāgarī: ग्रह, Sanskrit: graha, 'seizing, laying hold of, holding')[18]

The Nine Planets of Vedic Astrology or Jyotiṣa are the forces that capture or eclipse the mind and the decision making of the human being-thus the term 'Graha'. When the Grahas are active in their Daśās or periodicities they are particularly empowered to direct the affairs of the person or the inanimate being as the case may be. Even otherwise, Grahas are always busy capturing us in some way or other, for better or for worse.

Gocharas – transits

The natal chart shows the position of the grahas at the moment of birth. Since that moment, the grahas have continued to move around the zodiac, interacting with the natal chart grahas. This period of interaction is called Gochara (Sanskrit: gochara, 'transit').

The study of transits is based not only on the transit of the Moon/ Cañdra, which spans roughly two days, but also the movement of the slightly faster planets such as Mercury/Budha and Venus/ Śukra. The movement of the slower planets Guru, Śani and Rāhu-Ketu is always of considerable import. Astrologers must study the transit of the Daśā lord and must also study transits from various reference points in the horoscope.

Puja/ Yagya for Success

Puja/ Yagya for Success

If you are having troubles in achieving your goals. If you facing hard time in your life, If you are having court cases or problems with enemies.....here is the solution for your problems. Below given Puja/ Yagys will help you for success in all undertakings.

Durga Saptashati"Ya Devi Sarva Bhuteshu Shakti Rupena Samsthita, Namastasyai, Namastasyai, Namastasyai, Namo namah" Worshiping Goddess Durga will remove all hurdles and success in every undertaking. Chanting of Durga Sapta Shati (Devi Mahatmya, Chandi Path) is the best way to worship Goddes Durga. You can chant one time, three times or nine times or you can perform durga yagya based on your problem. Here you can order Durga Sapta shati chanting. This chanting will be done by learned pundits, as it should be read by those who learned if from a Guru 

When aarti is performed, the performer faces the deity of God (or divine element, e.g. Ganges river) and concentrates on the form of God by looking into the eyes of the deity (it is said that eyes are the windows to the soul) to get immersed. The flame of the aarti illuminates the various parts of the deity so that the performer and onlookers may better see and concentrate on the form. Aarti is waved in circular fashion, in clockwise manner around the deity. After every circle (or second or third circle), when Aarti has reached the bottom (6-8 o' clock position), the performer waves it backwards while remaining in the bottom (4-6 o' clock position) and then continues waving it in clockwise fashion. The idea here is that aarti represents our daily activities, which revolves around God, a center of our life. Looking at God while performing aarti reminds the performer (and the attendees of the aarti) to keep God at the center of all activities and reinforces the understanding that routine worldly activities are secondary in importance. This understanding would give the believers strength to withstand the unexpected grief and keeps them humble and remindful of God during happy moments. Apart from worldly activities aarti also represents one's self - thus, aarti signifies that one is peripheral to Godhead or divinity. This would keep one's ego down and help one remain humble in spite of high social and economic rank. A third commonly held understanding of the ritual is that aarti serves as a reminder to stay vigilant so that the forces of material pleasures and desires cannot overcome the individual. Just as the lighted wick provides light and chases away darkness, the vigilance of an individual can keep away the influence of the material world.[4]

Aarti is not only limited to God. Aarti can performed not only to all forms of life, but also inanimate objects which help in progress of the culture. This is exemplified by performer of the aarti waving aarti to all the devotees as the aarti comes to the end - signifying that everyone has a part of God within that the performer respects and bows down to. It is also a common practice to perform aarti to inanimate objects like vehicles, electronics etc. at least when a Hindu starts using it, just as a gesture of showing respect and praying that this object would help one excel in the work one would use it for. It is similar to the ritual of doing auspicious red mark(s) using kanku(kumkum) and rice.

Hinduism has a long tradition of aarti songs, simply referred to as 'Aarti', sung as an accompaniment to the ritual of aarti. It primarily eulogizes to the deity the ritual is being offered to, and several sects have their own version of the common aarti songs that are often sung on chorus at various temples, during evening and morning aartis. Sometimes they also contain snippets of information on the life of the gods.

The most commonly sung aarti is that is dedicated to all deities is Om Jai Jagdish Hare, known as "The Universal Aarti" and is another common aarti song. Its variation are used for other deities as well such as Om Jai Shiv omkara,Om Jai Lakshmi mata,Om Jai Ambe gauri,Om Jai Adya Shakti.

In Swaminarayan Mandirs, Jay Sadguru Swami is the aarti that is sung. In most temples in India, aarti is performed at least twice a day, after the ceremonial puja, which is the time when the largest number of devotees congregates.

Navratri Puja Vidhi

 Navratri Puja Vidhi
Goddess Durga is worshipped in different forms during Navratri or Durga Puja

Navratri is amongst the most important Hindu festivals. This auspicious festival is celebrated with great zeal and devotion throughout the country. The literal meaning of 'Navratri' is 'nine auspicious nights'. Navratri is a pious festival celebrated in the honor of nine different forms of the Goddess Durga, Lakshmi and Saraswati for nine continuous days. The Goddess of Power is worshipped during these days in order to seek her blessings and protection from any unknown fear and possible threat. The devotees ask for peace and prosperity from the Goddess. The Goddess of power has the supremacy over the creation, preservation and destruction of the universe.

Navratri is being celebrated in our country adhering to all the customs and rituals. It is of utmost importance to know the exact method of performing the Navratri Pooja. Here, is the full Navratri Pooja Vidhi.

Items to be required for the Navratri Pooja:

    Picture or Idol of Goddess Durga in the Pooja room
    A dupatta or sari to offer to the deity
    Durga Saptshati book
    Ganga water or plain water in Kalash (pitcher)
    Fresh and washed mango leaves
    Fresh grass
    Sandalwood
    One coconut
    Roli, red sacred powder for tilak
    Moli, red sacred thread
    Rice
    Supari (Areca nuts)
    Paan (Betel leaves)
    Cloves
    Cardamom
    Kumkum (vermilion)
    Gulal

You will need incense sticks, a 'deep' and a matchstick. You will also require some fresh flowers like rose, jasmine or red hibiscus. You may offer fresh fruits and sweets such as 'laddoo', or 'peda' for prasad. Take a mat, to sit. If possible, every member of the house should sit together.

Navratri Pooja Vidhi:

For performing the Navratri Pooja, you need to wake up early in the morning. Get up sharp at the sunrise. This time is considered best to perform the Navratri Pooja. Take bath and wear laundered clothes. Keep 'deep' at the left side of the deity. Try to light the 'Akhand Jyot'. Keep in mind that you should not leave the house vacant if you are lighting the 'Akhand Jyot'. Someone must stay back at home. On the right hand side of the idol, keep incense sticks etc. Keep yourself prepared to do the Puja with full devotion and concentration. Keep the kalash and coconut as well. Lay the mat and sit in an upright position in front of the deity. Light the 'deep'. Ring the bell or blow the 'Shankh'.

For 'Kalash Sthapna':

Place the kalash near the idol or picture of the deity and fill it with pure water. Place mango leaves on the mouth of the kalash. Place a coconut inside the kalash. Tie moli around the neck of the kalash.

Sprinkle 'Gangajal' all over the Puja room. Now, offer sandalwood powder and some fresh grass to the Goddess. Then, offer the sari or dupatta to the Goddess. Place some fresh flowers in front of the Goddess. Next, offer 'paan' with a clove placed on it. If you are married, then offer two such paans. Light 'agarbatti' or incense sticks. Perform 'havan' using this mantra- "Om aing hreeng kleeng chamundaya vichche namah". Give aahuti for 11 times. Fold your hands and pray. At last, offer prasad and do aarti of Goddess Durga. Sing the "Kshama Prarthana" of the 13th chapter of sacred Durga Saptshati and conclude the Puja. Pray with whole heart.

The Durga Saptashati book should be kept carefully and respectfully.

Celebration of 'Mahanavami' in India:

The ninth day of Navratri, popularly known as 'Mahanavami' is the final day of Navratri celebrations. The celebration of 'Mahanavami' varies from state to state in India.

People of different states celebrate Mahanavami in their own way. People from Haryana, Uttar Pradesh, Bihar and Punjab do 'Kanya Puja' on the last day. On the concluding day, nine young girls are invited in the house and feasted with delicious food. These nine young girls are treated as the nine forms of the Goddess. They are welcomed by washing their feet and putting tilak on their forehead.

The people of Kerala celebrate Saraswati Pooja on 'Ashtami', the eighth day or the day before Mahanavami. The concluding day is treated as the resting day. People do not begin with any new work and even children do not study this day.

Navratri celebrations end on 'Ashtami' instead of Mahanavami in some parts of Uttar Pradesh, Haryana, Kashmir and Maharashtra.

The people of West Bengal celebrate Durga Pooja with great enthusiasm and devotion. Huge 'Pandal' (tent) is set up and a huge idol of Goddess Durga is installed in the 'Pandal' and worshipped. On Mahanavami, the idol of Goddess Durga is bid adieu and immersed in the sea or river or any flowing source of water.

The festival of Navratri is divided into the sets of three days. These sets are formulated to worship the different forms of the Goddess. On the first three days, Goddess Durga is revered and worshipped. She is known to be the master of power and eliminates all the evil and fear from the mind and life of the devotees. The next three days are devoted to the Goddess of wealth- Lakshmi. She showers the blessings of never-ending wealth upon her devotees. The final set of three days is devoted for worshipping the Goddess of wisdom- Saraswati. She is responsible for spiritual enlightenment and success in life.

The Goddesses are worshipped under nine different names and in nine different characters during the nine prosperous days. The first form of Goddess Durga is 'Shailputri' meaning the 'Goddess of Himalayas' is worshipped on the first day. The second form of Goddess Durga is 'Brahmacharini', worshipped on the second day. Her name is derived from the word 'Brahma'. On the third day, the Goddess is worshipped as 'Chandraghanta'. She symbolizes beauty and bravery.

The Goddess 'Kushmanda' is worshipped on the fourth day. She is believed to be the creator of the universe. On the fifth day, 'Skanda Mata' is worshipped. She is the mother of the chief warrior of the God's Army, Skand. The sixth day is devoted for the Goddess 'Katyayani', who has three eyes and four hands.

The Goddess 'Kalratri' is worshipped on the seventh day of Navratri. She is as black as the night and takes away all the fears from the devotees. The Goddess 'Maha Gauri' is worshipped on the eighth day of Navratri. She is the epitome of beauty and as white as the snow. She represents calmness and wisdom. The ninth day, also known as 'Mahanavami', is the concluding day of Navratri. Goddess 'Siddhidatri' is worshipped on the last day of Navratri.

Navratri is a festival of sentiments, positive thoughts, peace and prosperity. Every year it is welcomed with great respect and love. People refrain from wrong deeds and indulge in pure devotion. Wish you a Happy Navratri!

EKADASHI POOJA

EKADASHI POOJA

Ekadasi puranam pooja vidhanam
Lord krishna in bhagavath geetha says Those who do ekadasi fasting are v.dear and near to him, similarly we all know the story of ambarishi , such is the power of ekadasi.so I have attempted to detail the procedure and rules to fast, Also from ekadasi purana the katha shravanam for each ekadasi for all of you to benefit. Hope you will enjoy and also get the blessing of sri narayana.Even if not fasting just reading corresponding stories of each ekadasi will give salvation .


Just as both white and Black cow give the same quality of milk, the ekaadasis in both the dark and bright fortnight are equal in their potency to confer merit, and to liberate one from the endless cycles of misery


EKAADASI
Shri Vishnu Sahasra nAma stothram calls HIM Ekasmai Namaha meaning salutations to the ONE. So in the very name of Ekadhasi Shri Hari is present & so it is a very auspicious day. Since Shri Hari is the presiding deity for Ekaadashi, it is also called 'Haridina' meaning a day to be dedicated entirely for worshipping Him, meditating upon Him, listening to His glory & studying the scriptures. Sri Purandara Dasaru says vrathagalellavu hardina vrathadahinde. This is a unique concept of the followers of Dvaita philosophy.
Observance of Ekadashi by fasting & meditating on the Divinity with implicit faith, is an excellent reflection of sathva guna. The Lord mentions in the Gita that none born of prakruthi is free from the influence of three gunas, viz, Sathva, Rajas & Thamas. Of the three gunas, sathva is given the highest place because the jeeva in whom sathva guna dominates moves towards the Nivruthi marga i.e., Jnana-Bhakthi-Vairagya-Moksha. To such souls, God reveals Himself. Ekadashi observance cleanses the mind & paves the way for Jnana. It is an established fact that when one does not take food even though there is a desire for it, there will be increase in self-control & it develops a strong will power. One who controls hunger will be away from sin because hunger is the root cause of many a sins. Srimad Acharya says in krishNAmrutha mahArNava that the fire of merit that accrues from observing an Ekadhasi reduces to ashes the sins of hundreds of births.

SIGNIFICANCE OF FASTING
The moon is not in its full glory during Ekadashi due to its movement. The food that is, therefore, consumed on these days remain undigested. Moon is the solicitation deity for food. UpavAsa does not mean mere fasting, it means sAmEpya vAsa (dwelling in proximity to the Lord) with archana, japa, katha shravana, nirAhara & jAgarna. So, after setting apart sometime to basic necessities the whole day & night is to be spent in thinking about His glories. Even if Shraadha falls on this day, it is to be performed on the Dwadasi day only.
VarAha purana says the pregnant woman, mothers of young children & those who are very weak can partake fruits like dates, banana, grapes, coconut milk, milk, curds.. All sins indulged in by the body & mind are wiped out by UpavAsa.

Please note:
Ekaadasi fast is exempted for those who are ailing, for the aged persons, and for ladies who are pregnant. This is in agreement with accepted dharma shastraic doctrines. Those who cannot observe a full fast may observe it to the extent possible - like fasting by drinking milk, fruit juices, etc. Even those who are exempted the full fast due to physical conditions must avoid onion, garlic, and other spicy foods that are ritually impure on ekaadasi days. Ekaadasi is the king among the Fasts, and one should be regulated in food habits (even if physical condition does not permit total abstinence from food and water). Please remember this important point and observe the fast in the way that is possible for you according to your circumstances.

Ekadhashi is a fasting day to atone for our sins of indulging in undesirable acts through Dashendriyas. It is a Vaishnava Vratha which is greater than all Yaagas & its power to destroy sins is unmatched if we follow the dos & don'ts of it strictly.
Dos:
Worship, meditate & think about Him.
Keep awake during the night of Ekadhashi.
Make a sankalpa for three day vow.
Break the fast on the Dwadasi day as per rules.
On Ekaadashi, take theertha only once no thulasi to be eaten & have only angaara mark(Black mark) on the forehead.
Tell the greatness of Ekaadashi to others.
Perform Ekaadashi shraadha on Dvadashi day.
If shraadha falls on sadhana dwadaashi day, serve food to the brahmins before Dvadashi passes off.
Even on vridhi, suthaka days, ekadhashi is to be observed.
Even while in their periods, women have to observe Ekadashi.
Do nots
No food, water or sleep.
No sleep during day time on Dasami, Ekadashi & Dvadashi.
The first part of Dvadashi thithi is called Harivaasara & no food to be taken during that period.
No cooked food to be offered as Naivedya on Ekadashi.
No Ramaa (Lakshmi) naivedhya.

SANKALPA MANTHRAS

dashamee divase parapte vrathastoham janaardana


thridinam devadevesha nirvigham kuru keshava (Brahmavaivartha puraanam)



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

ekaadashyam niraharaha sthithvahani parehyaham


bhookshyaami pundareekaaksha saranam me bhavaachyutha
(Brihannaaradeeya puraanama XXI-15)



After fasting on Ekadhashi, I will eat on Dwadaashi, Please be my refuge, Oh, Achyutha!

adhyashvasheha niraahaaro bhoothvaaham dwaadashee dine


vidhaasye paaranam dheva preetho bhava ma maanisham (Varaaha puraanam)



I will be on a fast tonight & tomorrow & break the fast on Dwaadashi. Lord! may you be pleased.

ajnaana thimiraandhasya vratenaanena keshava


Praseeda sumukho natha jnaanadristi prado bhava
(Brihannaradeeya puraanam, XXI- 20)



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

ekaadasyupavaasena dwaadashee paaranenacha


yadaarijitham mayaa punyam thena preenathu keshavah
(Brahmavaivartha Puraanam)



May Lord Keshava be pleased with the merit that accrued to me by fasting on Ekaadashi & breaking the fast on Dwaadashi.

na kAshi na gaya ganga na rewa cha gowthamI


na chApi kauravam kshathram, thulyambhoopa haredrinaath
(Padma purAnam)



That sacred rivers like Ganga, Narmada, Godavari etc & holy places like Kashi, Gaya, Kurushetra etc., cannot equal the merit of Ekaadhashi vratha.
bhAgavatharodagodi upavAsa jAgara ondhina mAdalillA
rAgadhi shukamuni pELdha harikaThesuyOgavembodhilla

nirjala ekadashi

Yudhisthira Maharaja said, "0 Lord of lords, Shri Krishna, all glories unto You! 0 master of the universe, You alone are the source of the four types of living entities-those born from eggs, those born from perspiration, those born from seeds, and those born from embryos. You alone are the root cause of all, 0 Lord, and therefore You are the creator, maintainer, and destroyer.


"My Lord, You have so kindly explained to me the auspicious day known as Sat-tila Ekadashi, which occurs during the dark fortnight of the month of Magha [January-February]. Now please explain the Ekadashi, that occurs during the light fortnight of this month. By what name is it known, and what is the process for observing it? Who is the Deity that is worshiped on this sublime day, which is so very dear to You?"

Lord Shri Krishna replied, "0 Yudhisthira, I shall gladly tell you about the Ekadashi, that occurs during the light half of the month of Magha. This Ekadashi, obliterates all kinds of sinful reactions and demoniac influences affecting the spirit soul. It is known as Jay& Ekadashi, and the fortunate soul who observes a fast on this sacred day is relieved of the great burden of ghostly existence. Thus there is no better Ekadashi, than this, for it truly bestows freedom from birth and death. It is to be honored very carefully and diligently. So I ask you to listen to Me very attentively, 0 Pandava, as I explain a wonderful historical episode regarding this Ekadashi, an episode I have already related in the Padma Purana

"Long, long ago in the heavenly planets, Lord Indra ruled his celestial kingdom very nicely, and all the demigods living there were very happy and content. In Nandana Forest, which was beautifully graced with parijata flowers, Indra drank ambrosia whenever he liked and enjoyed the service of fifty million celestial maidens, the Apsaras, who danced in ecstasy for his pleasure.

"Many singers, led by Puspadanta, sang in voices sweet beyond compare. Citrasena, Indra's chief musician, was there in the company of his wife Malini and his beautiful son Malyavan. An Apsara named Puspavati became very much attracted to Malyavan; indeed, Cupid's sharp arrows pierced the core of her heart. Her beautiful body and complexion, along with the enchanting movements of her eyebrows, captivated Malyavan.

"0 king, listen as I describe the splendid beauty of Puspavati: She had incomparably graceful arms with which to embrace a man like a fine silken noose; her face resembled the moon; her lotus eyes reached almost to her lovely ears, which were adorned with wonderful earrings; her thin, ornamented neck looked like a conch; her waist was very slender, the size of a fist; her hips were broad, and her thighs like the trunks of banana trees; her naturally beautiful features were complemented by gorgeous ornaments and garments; her breasts were highly raised; and to look upon her feet was to behold newly grown red lotuses.

"Seeing Puspavati in all her heavenly beauty, Malyavan was bewitched at once. They had come with other performers to please Lord Indra by singing and dancing enchantingly, but because they had become so enamored of each other, pierced through the heart by the arrows of Cupid, lust personified, they were utterly unable to sing or dance properly before the lord and master of the heavenly realms.' Their pronunciation was wrong and their rhythm careless. Lord Indra understood the source of the errors at once. Offended at the discord in the musical performance, he became very angry and screamed, 'You useless fools! You pretend to sing for me while in a stupor of infatuation with each other! You are mocking me! I curse you both to suffer henceforth as pisacas [hobgoblins]. As husband and wife, go to the earthly regions and reap the reactions of your offenses.'

"Struck dumb by these harsh words, Malyavan and Puspavati at once became morose and fell from the beautiful Nandana Forest in the kingdom of heaven to a Himalayan peak here on planet earth. Immeasurably distressed, and their celestial intelligence vastly diminished by the effects of Indra's fierce curse, they lost their senses of taste and smell, and even their sense of touch. It was so cold and miserable high on the Himalayan wastes of snow and ice that they could not even enjoy the oblivion of sleep.

"Roaming aimlessly hither and thither in those harsh altitudes, Malyavan and Puspavati suffered more and more, from one moment to the next. Even though they were situated in a cave, because of the snowfall and cold their teeth chattered ceaselessly, and their hair stood on end because of their fright and bewilderment.

"In this utterly desperate situation, Malyavan said to Puspavati, 'What abominable sins did we commit to have to suffer in these pisaca bodies, in this impossible environment? This is absolutely hellish! Though hell is very ferocious, the suffering we are undergoing here is even more abominable. Therefore it is abundantly clear that one should never commit any sin.'

"And so the forlorn lovers trudged onward in the snow and ice. By their great good fortune, however, it so happened that that very day was Jaya Ekadashi, the Ekadashi of the light fortnight of the month of Magha. Because in their misery they neglected to drink any water, kill any game, or even eat whatever fruits and leaves were available at that altitude, they unknowingly observed Ekadashi by fasting completely from all food and drink. Sunk in misery, Malyavan and Puspavati collapsed beneath a pipal tree and did not even try to get up. The sun had set by this time.

"The night was even colder and more miserable than the day. They shivered in the frigid snowfall as their teeth chattered in unison, and when they became numb, they embraced just to keep warm. Locked in each other's arms, they could enjoy neither sleep nor sex. Thus they suffered through the whole night under the powerful curse of Indra.

"Still, 0 Yudhisthira, by the mercy of the fast they had by chance observed on Jaya Ekadashi, and because they had remained awake all night, they were blessed. Please hear what happened on the next day. As Dvadasi dawned, Malyavan and Puspavati had given up their demoniac forms and were once again beautiful heavenly beings wearing lustrous ornaments and exquisite garments. As they looked at each other in amazement, a celestial airplane [vimana] arrived on the spot. A chorus of heavenly denizens sang their praises as the couple stepped into the beautiful aircraft and proceeded directly to the heavenly regions, buoyed up by the good wishes of everyone. Soon Malyavan and Puspavati arrived at Amaravati, Lord Indra's capital city, and then they immediately went before their lord and offered him their cheerful obeisances.

"Lord Indra was astonished to see that they had been restored to their original status and forms so soon after he had cursed them to suffer as demons far, far below his celestial kingdom. Indra asked them, 'What extraordinary meritorious deeds have you performed so that you could give up your pisaca bodies so quickly after I had cursed you? Who released you from my irresistible curse?'

"Malyavan replied, '0 lord, it was by the mercy of the Supreme Personality of Godhead, Lord Vasudeva, and also by the powerful influence of Jaya Ekadashi, that we were released from our suffering condition as pisacas. This is the truth, 0 master: Because we executed devotional service to Lord Vishnu by observing Jaya Ekadashi, the day most dear to Him, we have happily been restored to our former status.'

"Indra said, 'Because you served the Supreme Lord Kesava by observing Ekadashi, you have become worshipable even by me, and I can see that you are now completely purified of sin. Whoever engages in devotional service to Lord Shri Hari or Lord diva becomes praiseworthy and worshipable even by me. Of this there is no doubt.' Lord Indra then gave Malyavan and Puspavati free rein to enjoy each other and wander about his heavenly planet.

"Therefore, 0 Yudhisthira, one should strictly observe a fast on the day of Lord Hari, especially on Jaya Ekadashi, which frees one from the sin of killing even a twice-born brahmana. A great soul who observes this fast with full faith and devotion has in effect given all kinds of charity, performed all kinds of sacrifice, and bathed in all the holy places of pilgrimage. Fasting on Jaya Ekadashi, qualifies one to reside in Vaikuntha and enjoy unending happiness for billions of yugas-indeed, forever. 0 great king, one who even hears or reads these glories of Jaya Ekadashi, achieves the blessed merit attained by performing an Agnistoma sacrifice, during which hymns from the Sama-veda are recited."

Thus ends the narration of the glories of MAgha-shukla EkAdasii, or JayA EkAdasii, from the Bhavishya-uttara Purana

sri suktam

oṃ || hira’ṇyavarṇāṃ hari’ṇīṃ suvarṇa’rajatasra’jām | candrāṃ hiraṇma’yīṃ lakṣmīṃ jāta’vedo ma āva’ha ||

tāṃ ma āva’ha jāta’vedo lakṣmīmana’pagāminī”m |
yasyāṃ hira’ṇyaṃ vindeyaṃ gāmaśvaṃ puru’ṣānaham ||

aśvapūrvāṃ ra’thamadhyāṃ hastinā”da-prabodhi’nīm |
śriya’ṃ devīmupa’hvaye śrīrmā devīrju’ṣatām ||

kāṃ so”smitāṃ hira’ṇyaprākārā’mārdrāṃ jvala’ntīṃ tṛptāṃ tarpaya’ntīm |
padme sthitāṃ padmava’rṇāṃ tāmihopa’hvaye śriyam ||

candrāṃ pra’bhāsāṃ yaśasā jvala’ntīṃ śriya’ṃ loke devaju’ṣṭāmudārām |
tāṃ padminī’mīṃ śara’ṇamahaṃ prapa’dye‌உlakṣmīrme’ naśyatāṃ tvāṃ vṛ’ṇe ||

ādityava’rṇe tapaso‌உdhi’jāto vanaspatistava’ vṛkṣo‌உtha bilvaḥ |
tasya phalā’ni tapasānu’dantu māyānta’rāyāśca’ bāhyā a’lakṣmīḥ ||

upaitu māṃ devasakhaḥ kīrtiśca maṇi’nā saha |
prādurbhūto‌உsmi’ rāṣṭre‌உsmin kīrtimṛ’ddhiṃ dadādu’ me ||

kṣutpi’pāsāma’lāṃ jyeṣṭhāma’lakṣīṃ nā’śayāmyaham |
abhū’timasa’mṛddhiṃ ca sarvāṃ nirṇu’da me gṛhāt ||

gandhadvārāṃ du’rādharṣāṃ nityapu’ṣṭāṃ karīṣiṇī”m |
īśvarīg’ṃ sarva’bhūtānāṃ tāmihopa’hvaye śriyam ||

mana’saḥ kāmamākūtiṃ vācaḥ satyama’śīmahi |
paśūnāṃ rūpamanya’sya mayi śrīḥ śra’yatāṃ yaśa’ḥ ||

kardame’na pra’jābhūtā mayi sambha’va kardama |
śriya’ṃ vāsaya’ me kule mātara’ṃ padmamāli’nīm ||

āpa’ḥ sṛjantu’ snigdāni ciklīta va’sa me gṛhe |
ni ca’ devīṃ mātaraṃ śriya’ṃ vāsaya’ me kule ||

ārdrāṃ puṣkari’ṇīṃ puṣṭiṃ suvarṇām he’mamālinīm |
sūryāṃ hiraṇma’yīṃ lakṣmīṃ jāta’vedo ma āva’ha ||

ārdrāṃ yaḥ kari’ṇīṃ yaṣṭiṃ piṅgalām pa’dmamālinīm |
candrāṃ hiraṇma’yīṃ lakṣmīṃ jāta’vedo ma āva’ha ||

tāṃ ma āva’ha jāta’vedo lakṣīmana’pagāminī”m |
yasyāṃ hira’ṇyaṃ prabhū’taṃ gāvo’ dāsyo‌உśvā”n, vindeyaṃ puru’ṣānaham ||

oṃ mahādevyai ca’ vidmahe’ viṣṇupatnī ca’ dhīmahi | tanno’ lakṣmīḥ pracodayā”t ||

śrī-rvarca’sva-māyu’ṣya-māro”gyamāvī’dhāt pava’mānaṃ mahīyate” | dhānyaṃ dhanaṃ paśuṃ bahupu’tralābhaṃ śatasa”ṃvatsaraṃ dīrghamāyu’ḥ ||

oṃ śāntiḥ śāntiḥ śānti’ḥ ||