Friday, October 31, 2008

Astro-notes on Swati and Anusham.

This is a new series on astrological indications on agriculture and meteorology.

Agriculture in India was guided by astrology until a couple of generations ago.

With agnostism raising its head coupled with atheism and modernism,

valuable insights provided by astrology

in helping to reap a good harvest despite vagaries of nature

have been lost.

Needless to say that Indian agriculture is in shambles today.

The astrological insights in the field of agriculture and meteorology

have been time-tested for many generations

even before the times of Varahamihira,

who has been regarded as one of the 'Navaratnas' in the court of

King Vikramadhitya (BC-57) – the king who initiated the Vikrama Epoch.

Though popular opinion is that this king started the Epoch

in commemoration of his victory,

astrological researchers have proved that this date

in fact tallied with zero ayanamsa year,

when the ecliptic intersected the celestial equator at zero degrees Ashwini (Aries).

The present year in this Vikrama epoch is 2065 -66.

This means the wealth of knowledge which Varahamihira compiled

on issues including agriculture and meteorology

had already existed before 2065 years and

had been well chronicled and tested by then.

This ancient wisdom is for everyone to use, test and spread further

so that this would not be lost due to our ignorance and negligence.

The information that will be posted in this blog

can be taken up for research and analysis.

I will be writing related issues too,

to these astrological indicators.

The foremost requisite in agricultural astrology is

to constantly keep oneself informed of the position of

the sun and the moon on a daily basis

and also know the location of planets.

Only the visible planets are included in Jyothisha.

It is because as the name Jyothisha indicates,

the 'light' of planets, the sun, the moon and the stars

do contain wealth of information.

The most common indicator as was prevalent in Tamilnadu was the one about Venus. There are at least 4 verses in Puranaanuru

that relate the location of Venus in the sky to drought or lack of rainfall.

If Venus is seen drifting to the south of the sky,

there would not be any rains or there would be scanty rainfall.

Venus is presently appearing the western sky in the evenings.

Its present location is slightly towards the south!

It must be watched whether it further drifts southward.

If so, the coming months when the first rainfall must happen

(in Panguni – March-April)

will be deficient.

This indicator must be analyzed with other factors too.

One factor is the nature of the coming year in April.

The upcoming year of "Virodhi" that starts on Mesha sankaranthi

(Tamil New year in the solar month of Aries or Chitthirai)

will be drought-prone.

(The year and the sun would not obey the rules of the likes of Mr Karunanidhi

and any year would start on Mesha sankaranthi only

and not on Makar sankaranthi.)

The nature of 'Virodhi' varusham is such that

only underground crops can be reaped

and the crops that grow above the ground will wither away.

Added to this another indication of the first day of the new year

(mantri or minister in nava-nayaks)

It falls on a Tuesday, ruled by the malefic Mars.

There will be more heat in the year and

rains will be less.

Crops of red color only would flourish in that year.

There are many other indicators too

but I would write them one by one dealing with other issues related to them.

The main indicator I am showing in this post is the location of Venus

that can be seen in the sky now.

It is also important to note the location of the sun and the moon.

The star in which the sun and the moon are present in any day must be noted.

Generally the moon will be in a star for one-day duration

and the sun will be for nearly 14 day duration.

In astrology, a star means a distance of 13 degrees and 20 minutes.

The zodiac of 360 degrees is divided into 27 equal parts

and each part represent some significance.

Each part if further divided into 9 parts

showing a deeper significance for finer understanding.

This division was of 28 parts in the times when texts like

Athvaryu samhita and Maitreyi samhita came into existence.

But the zodiac had shrunk – probably at the time of Mahabharatha war-

(written in different posts in this blog)

when the earth had further titled,

resulting in sighting the conjunction of the sun and the moon (amavasya)

on the 13th day after full moon!

This coincides with 'yuga-pralaya'

that witnessed massive inundations around the globe,

with recorded inundations of Dwaraka in Mahabharatha and

the inundation of the vast land of Kumari

of the Pandyans in Kali-th-thogai.

Presently we have 27 divisions of the zodiac –

each known by the name of the star

related to the significance of this distance.

That is how we have Ashwini, Bharani and so on.

Since the sun moves for 1 degree a day, it covers a star in 13 to 14 days.

Its position in a star is known as "karthi".

For example today the sun is in 'swati' karthi.

The meteorological indicator is that

if it rains on the first day of a 'karthi' in a place,

it will rain throughout the karthi in that place.

Like wise, it can be checked for any karthi

and rainfall can be assessed to start sowing operations.

If the moon is in swathi star, there would hardly be any rains.

But if it rains, it is something special.

Because oysters show up on the surface

only on swati days to receive the rain drop

that can be converted into the best pearls.

The behavior of oysters on swati-days can be monitored

and the rare drizzle on swati can be waited upon.

Today, the moon is in Anusha (anuradha)

This star 'anu-radha' is that which follows 'radha'.

Radha was once the name of the star "Vishaka".

It means that which is divided.

This star got this name "vishaka"

when the autumnal equinox fell in the midst of this star or

in the conjunction of Libra and Scorpio.

This coincides with the time of Vernal equinox

at the junction of Aries and Taurus,

at Karthika.

That was the time when the Vimshottari dasa system

that we use today was perhaps re-set or initiated.

Since then, the vernal equinox has traveled backwards

for full 30 degrees in Aries and

23 degrees 48 minutes and 56 seconds in Pisces -

totally 53 degrees for which we can calculate the time period

at the rate of 72 years per degree.

(the rate of precession).

The star Vishaka was known as Radha before this period

and therefore the star that followed was Anu-radha.

One guess I have

why this star was known as Radha was that

it perhaps coincided with the period after Radha and Krishna.

Krishna was born when the vernal equinox was in Taurus

(Karthika – Rohini junction).

Opposite to it was Vishaka.

Perhaps in the centuries after Krishna's exit,

people remembered this star

in opposition to Krishna's birth star

as Radha.
The 180 degree opposition indicates spouse or the consort.

(7th house in the horoscope / kalathra sthan)

Coming to my topic,

today the moon is in Anuradha or Anusha.

If it rains in Anuradha, it is said that mental agony will vanish.

But it is rare to get rains when moon traverses Anusha.

But if the sun is in Anuradha,

and if it rains then, a short term crop can be secured.

For that, one must watch the commencement of the karthi-

the first day of the sun in Anuradha..

If it rains then, general wetness can be expected for the next 2 weeks and

short term crops can be safely sown.

Patel remembered.

Today (October 31st) is Sardar vallabh-bhai Patel's 133rd birth anniversary.

The following article by Mr Jagmohan traces some moments of his life

that showed his exemplary vision and boldness in making right decisions

that had far-reaching consequences.

Nikita Khrushchev once remarked how Patel succeeded

in liquidating the princely states without liquidating the princes!

But what we see today is a picture of contrast –

of politicians liquidating the nation and its people - for self-serving interests!

Though un-connected with the article given below,

I wish to state two issues that are of importance today –

demanding immediate attention.

Only a person of Patel's nature can tackle them.

One is the need to do away with the current liquor policy of the Tamilnadu government.

Another is the need to put a stop to the poaching into the Hindu space.

The first one needs no elaboration.

But the second one is being felt even at the grass root level- in Tamilnadu.

A proof that I see through my window is this.

The Christians living opposite to my house,

having some connections and interests have engaged teachers for 2 hours

to run a free tuition class for the poor school children.

There are Saravanans, Senthils and Lakshmis in this class.

They come here after school hours

because their parents are too poor to pay for their tuition and

too illiterate to help them even in their primary class.

The students are given a free packet of biscuits and a cup of milk at the end of the class.

But in the first ½ and hour and the last ½ an hour,

they have to sing / recite songs and stories in Tamil (their mother tongue) on Christianity.

The recitals are such that it says that when they have a problem,

they need not go their mother or father.

If they come to Jesus, he would definitely solve the problems

that can not be solved by their parents.

Some recitals are so explicit, that they call the young mind

to denounce what their family or parents say and instead take refuge in Jesus.

I can see some of the students just mumbling the recitals.

But the teachers scold them telling that they would fail in the exams

if they don't say the recitals aloud.

And the students are individually asked to recite the prayers in the class.

I don't see them doing the same for their lessons or math-tables.

But I see them being forced to memorize all the prayers and songs –

some of the songs degrading bhakthi cult of Hindus–

and they are made to repeat them everyday.

There is another tuition class running in my next door / car-park.

Here too students from poor background come but they mind their lessons all the time.

This one, run by a Hindu has no prayers or preaching or dramas

enacted on religion, as happens in the other one.

Those who can afford to pay some money send their children here.

But all the parents (of both tuition classes) are from very low economic back ground –

(some of them are construction workers and painters etc)

and anxious to see their children do well in studies.

But of late I am finding the Hindu tuition teacher

teaching some slokas and sthothras to some of the wards.

In contrast, there is a thin attendance in the Christian-run tuition class

right from the beginning of this academic year.

Expectedly, I hear only Christian names among the students there.

Senthils and Sarvanans are no longer in the class.

Most of them have come out of the class.

But the Hindu teacher is getting requests from the parents (all Hindus)

to teach Hindu stories and slokas everyday for some time!

This is something note worthy!

Even if they are too poor to afford a fee,

they don't want to put their wards in a class

that expects them to recite songs or stories of another religion.

How could this awareness come unless this preaching is going beyond a tolerant limit?

One may even wonder what these people know of Hinduism or religious preaching.

But gone are the days when Christian class was considered as one

teaching discipline and good character.

Nowadays it is going deeper into brainwashing one's mind to undermine

the system in which one is born.

It is an important development that the Hindu poor and uneducated

have become aware of this design.

More importantly, they want their wards to be know about Hindu ways and prayers.

This is a case of vigilant public

when the governments are turning a blind eye to proselytization

and are succinctly encouraging such efforts.

But this is not a thing to gloat about.

This sadly foretells a future of tension between communities

unless proselytizing and many ways of penetration into Hindu space are stopped

Times are such that we need a strong man of steel of Patel kind

to boldly put a stop to these unsavory efforts

which is also a big business for the people involved in it.



Salute to Sardar Patel: Rebel and statesman

By Jagmohan

(Former Governor of J&K and a former Union minister )

THE OTHER day, a national daily reported that a functionary of the Muslim Political Council had described Sardar Patel as a terrorist. Nothing could be more preposterous than this description. It is, perhaps, in our country alone that such wild and irresponsible allegations could be levelled against one of the most respected leaders of the freedom struggle and greatest builder of modern India.

Patel, it is often forgotten, was the chairman of the Minorities Sub-Committee of the Constituent Assembly. The liberal provisions which our Constitution contains for the protection of linguistic and cultural rights of the minorities speak volumes about his catholicity. Gandhiji's unflinching faith in Sardar Patel's secularism comes out clearly in a letter written to him by Mahadev Desai on October 24, 1924, during Gandhiji's famous 21-day fast for Hindu-Muslim unity.

Mahadev said: "Whatever may happen on Hindu-Muslim front in Gujarat, as long as you are there, Bapu is at peace. If a storm occurs despite your presence, Bapu will assume that it was not possible to prevent it".

There is no one in modern India who has achieved so much in so many directions and in such a short time as Sardar Patel. At the time of his death, the Manchester Guardian wrote: "Without Patel, Gandhi's idea would have less practical influence and Nehru's idealism less scope. He was not only the organiser of the fight for freedom but also the architect of the new State when the fight was over. The same man is seldom successful both as rebel and statesman. Sardar Patel was an exception". Sardar Patel's integration of over 560 princely states was really a great "triumph for the sense of realism and responsibility". In respect of this great task, he has often been compared with Chancellor Bismarck who unified Germany in the late 19th century. But Patel's achievement is far more remarkable than that of Bismarck.

The latter had only to deal with about a dozen states; Patel had to handle 561. While Bismarck resorted to the policy of "blood and iron", Patel brought about a bloodless revolution.

He showed an amazing capacity to size up men and moments and to strike when the iron was hot. Without splattering any blood, he made it possible for about 800,000 square kilometres of land and 86 million people to be added to the Indian Union.

Both Gandhiji and Lord Mountbatten warmly recognised Sardar Patel's great contribution. Gandhi observed: "The task of dealing with the princes was truly formidable, but I am convinced that the Sardar was the only person who could have coped with it".

Lord Mountbatten, in his letter of June 19, 1948, to Patel, wrote: "There is no doubt that by far the most important achievement of the present government is unification of the states into the Dominion of India. Had you failed in this, the results would have been disastrous. But since you succeeded, no one can see the disastrous consequences that you avoided. Nothing has added to the prestige of the present government more than the brilliant policy you have followed with the states".

Patel first formulated a great design for a well-knit India and then proceeded to materialise it on the ground. He aroused the patriotic sentiments of the princes and reminded them: "We are at a momentous stage in the history of India. By a common endeavour, we can raise the country to a new greatness, while lack of unity will expose us to fresh calamities".

At the same time, he took care not to allow any grass to grow underneath his feet.

He scotched Nawab of Bhopal's idea of grouping a few states and securing a separate dominion status. And when compulsive denigrators of India, like Winston Churchill, tried to complicate the Hyderabad problem by propping up the divisive game of the Nizam, "an old and faithful ally of the Empire", Patel responded clearly and firmly: "It is only in goodwill spirit and not on the malice and venom of Mr Churchill's tongue that an enduring relation ship can be built between India and Britain and other members of the Commonwealth". The message went home and the browbeating of India stopped.

Patel's approach to the highly complex issues of integration of a wide variety of princely states was marked by an inspired vision, tact, magnanimity, inflexible will and "resolute practicability".

When Nikita Khrushchev visit ed India in 1956, he significantly observed: "You Indians are a remarkable people. You have liquidated the princely states without liquidating the princes". It was, by implications, a great tribute to the remarkable work of Patel.

If Patel had handled Jammu and Kashmir, the subsequent confusion and contradictions would have been avoided and we would not have found our selves in the bloody and bru tal mess of the present-day.

Patel had correctly sized up Sheikh Abdullah and sensed his proclivity to bully. His practical sense orbade him to believe that all Indian eggs co uld be safely placed in the Sheikh's bas ket. He bemoaned India's reference of the Kashmir case to the United Nations.

He tried his best to secure deletion of the words "plebiscite under the UN auspices" from Pandit Nehru's radio broadcast on October 28, 1947.

In his private conversation, he sometimes satirically referred to the "expertise" of the two votaries of the UN in the Government of India, namely Lord Mountbatten and Nehru.

Patel was also against Gopalaswamy Ayyangar being sent as leader of the Indian delegation to the UN and Sheikh Abdullah as member. He preferred Sir Girja Shankar to the former; about the latter, he feared that the "Sheikh's flamboyant personality might easily swamp the boat".

It was unwise to agree with many of Sheikh Abdullah's unreasonable demands and to bolster his ego to such an extent that he started nursing illusions of carving out a virtual Sheikhdom for himself and his coterie. Had Patel remained on the scene, he would have halted the appeasement in time.

During the freedom struggle, the Indian Civil Service (ICS) was on the other side of the fence and incurred the wrath of the Congress leaders. Jawaharlal Nehru berated it as "neither Indian nor civil nor service". As the freedom movement gained momentum and Partition loomed over the Indian horizon, members of the Indian civil service became uneasy about their future. Thanks to the constructive genius of Patel, the tangle was satisfactorily resolved.

Patel's approach was that of a statesman. He did not allow the past rancour of the Congress against the ICS to blur his vision. He firmly believed that ICS had a vital role to play in building a strong and united India and advocated its retention and proposed the constitution of the Indian Administrative Service and the Indian Police Service.

Patel explained his reasons for favouring the continuance of ICS during the debate in the Constituent Assembly. A few members criticised his proposals. Ayyangar said: "It means that they were the rulers under the old regime and they will continue to be so in this regime". But Patel defended the ICS vigorously.

In a speech which must be reckoned as historic in the arena of public administration in India, Patel said: "In point of patriotism, in point of sincerity and in point of ability, you cannot have a substitute… As a man of experience, I tell you, do not quarrel with the instruments with which you want to work. It is a bad workman who quarrels with his instruments".

Patel's acknowledgement of the role of the Indian civil service boosted the morale of the officers and gave them a new sense of confidence and purpose. They saw in him a "great guardian of their legitimate interests". He, with the enthusiastic support of the officers, not only completed the integration of the states and steered the country through a critical phase but also put the Indian administration on a secure foundation.

Patel was an embodiment of probity in public life. The only property he left comprised a few dhotis and kurtas and a suitcase. He did not tolerate malfeasance anywhere. Even a minor impropriety by his partymen was sternly dealt with.

Today, when "things in India are falling apart" and the Union is tottering, the national leadership ought to take a leaf from Patel's book and show the same constructive vision and iron will which he showed at a critical juncture of our history.

Thursday, October 30, 2008

Continuing civilization from Harappa to Iron pillar

An interesting – yet a much needed analysis had been recently done

highlighting the similarity between Harappan and Gupta period artifacts,

thereby establishing the continuity of

the Harappan tradition till the times as late as a couple of millennia ago

from whence we have a recorded history.

It has been found in the research by Prof R. Balasubraminian

that the Iron Pilar at Delhi conforms to the measurement scales

used in the Harappan sites.

This means that there had been a continuity

of engineering tradition from the Harappan to the Ganga civilization.

Papers by Prof. R. Balasubramanian (October 2008) can be read at

* On the continuity of engineering tradition from Harappa to Ganga civilization

* On the mathematical significance of the dimensions of the Delhi iron pillar

* Analysis of terracotta scale of Harappan civilization from Kalibangan

It has been found that the standard measure of amgulam (inch in Indian system)

used in making the artifacts in Harappan sites

and in the iron pillar is roughly equal to 17.5mm.

The basis of measurement used here seems to be

108 amgulam = 1 dhanus.

The height of the Iron pillar is exactly 4 dhanus of this pramana.

In this context, I wish to highlight some more issues that must be looked into,

because any further research on the other measurements

in the Harappan sites is likely to give rise to differences

in this scale of measurement.

The reason is that there had been different scales

depending on the things measured.

But the truth is that the system of measurement

as it existed until the advent of the British –

had been there for thousands of years –

for as long as civilization exited in Arya vartha

that spread in the south of Himalayas.

This system started with Vishwakarma (yesterday was Vishwakarma Day)

who devised this system

when civilization exited near North pole in the previous manvanthra

which ended exactly 12,22,61,109 years ago.

(manvanthra kalpa of the previous manvnthra = 17,28,000 +

27 chathur maha yugas = 11,66,40,000 +

Kritha to Dwapara yuga = 38,88,000 +

Bygone years of Kali Mahayuga = 5,109 )

This period was followed by the growth of Himalayas

and humans shifted towards Himalayas as North pole became colder.

This also coincided with the southern lands (Lemuria?)

pushing north ward and raising the Himalayas.

The southern land mass in the south of Himalayas was inhabited by humans,

whereas those who shifted from the North pole were the Devas.

The proof for this comes from Vishvakarma Prakashika.

Vishwakarma says that while 'paramanu'

(the atom that can been only with spiritual eye –

8 paramanu = 1 renu which is a spec of dust)

was the basic unit of measurement for the devas,

he would recommend

'Salivrihi' grain as the basis for measurement for humans.

The width of 8 salivrihi = 1 amgula (inch)

There are 5 types of Salivrihi (Sweta, maha, rakta, saugandita and hema)

of which 'rakta-Sali' has been followed by the architects

of later period of Vishwakarma.

This Sali vrihi is the grain of barley.

It is also probable that the Sali-vahana sahaptha

derived its name from the use of the scale based on salivrihi grain.

From Puranas and Uttara Ramayana by Valmiki

it is known that Vishwakarma once built the places in the Meru

(north pole around which the sun was circling)

built the abode for Shiva in the North pole.

Later when Shiva made Himalayas his abode,

Vishwakarma again built His place at the Himalayas.

It was he who built the abode for Indra (Amaravathy)

He was asked by the demons (ancestors of Ravana)

to build the city of Lanka

in the style of Amaravathy!

The Indra as mentioned here perhaps belonged to another manvanthra of the past,

for we have details of the artifacts and vimanas (aero-planes)

of an unknown era in the books of Bharadwaja and in Samarangana Sutradhara.

Vishwakarma (perhaps the lineage of Vishwakarma) was involved in all those times.

Maya's name comes in the later part of Vishwakarma

or in the period of Mahabharatha.

Maya is associated with Thripura.

Many of his important books that were with us till the British came, were now lost.

It is said that many were taken away by the Germans

but many are still in the libraries of Nepal.

With Maoists in hold of Nepal and doing a Karunanidhi in their land

with a short sightedness,

the last of the books of Hindu wisdom can be expected to be lost soon.

Coming to the main issue that I want to write in this post,

there had been different systems of measurement used for different purposes

and unless the researchers take cognizance of this and

seek guidance from Sthapathis (sculptors trained in shilpa sastra),

confusion will prevail,

hampering the efforts to connect not only the Harappan but

the far olden archeological findings

which can be detected in submerged Dwaraka,

Poompuhar and Kumari.

The entire sub-continent used the same Hindu system of measurement.

What was used in Chidambaram temple will be the same as

what was used in any findings related to Shiva (Pasupathy) in the Harappan sites.

But what is used for Vishnu related sculptures is distinct

from what is used in Shiva related sculptures.

For instance the Iron pillar at Delhi has a height of 4 dhanus

-each dhanus measuring 108 times the amgula used for 'pillars' dedicated to Vishnu.

Vishnu has 4 hands and 108 is the sacred number for Vishnu.

Likewise, the measurement differed basically on three categories

for all types of constructions and manufacturing

and deity-related constructions too had some basic differences

on the basis of factors that distinct for respective deities.

Any analysis of artifacts or even lay-outs in archeological sites

must take this into consideration so that right perspectives are gained.

For instance in the case of erecting pillars such as the one at Delhi

(Vishnupadam is the name of the place

where the iron pillar is raised as a symbol of victory),

the measurement used must have been 'matrasaya'

of the amgula of 6 (not 8) barley grains.

This amgula measurement is used in

making weapons like bows,

furniture like cots and couches,

stables for elephants, horses,

dancing stages,

ploughs and other agricultural appliances,

stahmbhas (pillars) and yupastahmbhas in yaga shala,

ships, flags, umbrellas

and such other instruments and tools of everyday use.

The 'madhyama' measurement of 7 barley width

was used in measuring

drenches, moats, watersheds,

sub-tarraean water reservoirs,

store houses of armory,

rock-cut temples and trenches.

The 'prAsaya' measurement of 8 barley grains

was used in buildings, houses, palaces,

temples, doors, gardens, forests,

chariots, streets etc.

So the researcher must employ the proper 'mana'

depending on the article of site he is measuring.

Regarding distances, there had been different types once again.

The popular form of measurement of distances was 'yojana'.

We find different measurements for yojana in

Mayamata and Vishwakarma prakashika.

While Maya says that one yojana is equal to 32,000 hastas

(1 hasta /muzham = 24 amgulas), Vishvakarma says

that one yojana is equal to 16,000 hastas.

From the huge disparity, we can guess

that each of them meant the yojana for a separate purpose.

One interesting observation is that

the application of the system that was prior to the advent of the British in India

exactly fits in measuring the distance between India and Srilanka

as told in Valmiki Ramayana.

The system in vogue prior to the British is this.

24 amgula = 1 muzham (hasta)

4 muzham = dhanus

2 dhanus = 1 danda

50 danda = 1 koopidu

4 kooppidu = 1 yojana.

Or the distance at which a call can be heard.

From valmiki Ramayan we know that Hanuman traveled for 100 yojanas

for crossing the sea.

That is, the Nala-Sethu was built for 100 yojanas.

(Nala belonged to Vishwakarma lineage)

The sound travels a distance of 300 metres = 1 yojana

For 100 yojanas 300 x 100 = 30,000 mt = 30 km

This is the distance of Ram- sethu!

The same yojana is calculated differently if it is about the time!

1 yojana = 1 kaadam which is meant in terms of time = 7-1/2 ghatis.

1ghati = 24 minutes.

7-1/2 ghatis = 180 minutes = 3 hours.

But this measurement is used only for time- based distances.

This is not applicable in measurement of distances.

It is therefore necessary to know the scales and

their exact applications.

Without knowing them,

it is not advisable to measure the sites and artifacts

of archeological importance.

But any analysis on these lines is sure to throw up

interesting links to our remote past –

at least from the beginning of this Chathur yuga

which began 38 lakh years ago!

Related articles:-

Wednesday, October 29, 2008

The oneness of the people of Hindusthan

November 02, 2008

Nation is a cultural concept. People are one

By Dr S Kalyanaraman

Saptahik Hindustan (May 1, 1977) reported a remarkable event. Shahi Imam of Jama Masjid, Delhi, was in Mecca for pilgrimage. A local resident asked the Imam, 'Are you a Hindu?' Imam was startled and replied: 'No, I am a Muslim. Why do you ask?' The answer given by the local resident is instructive: "In Mecca, all Hindusthanis are called Hindu." The historian Arnold Toynbee calls the nationality of people of India as Hindu. So do US President George Bush and many other western leaders and scholars. 

Hindu rashtra will be realised when all citizens of Bharat call themselves Hindu, affirming their national identity, a shared identification, a shared cultural heritage received from ancestors—cutting across regions. 

Hindu rashtra has not hankered after territory nor engaged in armed conquests nor sought out territories. What the rashtra stood for—dharma—has only conquered the hearts of many—winning friends across a vast civilisational domain from Eurasia to the shores of the Pacific Ocean, and across an expansive Hindumahasagar (Indian Ocean) of rim of over 63,000 miles extending from Madagascar to Tasmania. If Hindusthan takes the initiative to get an Indian Ocean Community constituted as a counterpoise to the European Community, it will be a resounding global initiative for abhyudayam of almost one-third of the people of the globe with a potential 6 trillion dollar combined GDP. 

Nation is the atman. Country is the body. State is the protective robe. 

A Hindu believes in the fact that every living being and phenomenon on the globe is a divine manifestation. No dogma or doctrine governs the Hindu way of life. The only emphasis is on responsibility, duty: protection of dharma since dharma protects us. The accent is on collective responsibility, not on individual, atomised rights. 

Mahatma Gandhi was not a communalist when he said: "Hinduism is a relentless pursuit after Truth. And if today it has become moribund, inactive, irresponsive to growth, it is because we are fatigued; and as soon as the fatigue is over, Hinduism will burst forth upon the world with a brilliance perhaps unknown before." Similar views were echoed by many great Hindus – for example Vivekananda, Aurobindo, Tilak. 

Hindu has an adhyatmik mission to fulfil in this globe: to restore the primacy of dharma. 

The Hindu nation was not a recent phenomenon. Both Rigveda and Atharva Veda, two very ancient text, note: 

Rig Veda III.53.12: Visvamitrasya rakshati brahmedam Bharatam janam (trans. This mantra of Visvamitra protects the nation of Bharat). 

Atharva Veda 19.41.1: "Bhadram icchanta rishayah swarvidah tapo deeksham upanishedush agre tato rashtram balam ojashca jaatam tadasmai devah uasannamantu (trans. The sages, aspiring for a higher and better standard, work with diligence and devotion; they inspire people to do their duty with dedication. This is the way how nations and communities grow strong.)

---;s nsok nsolqo% LFk r beekeq";k;.keufe=kk; lqoèoEegrs {k=kk; egr vkf/iR;k; egrs tkujkT;k;S"k oks Hkjrk jktk lkseks¿LekdEczkã.kk.kka jktk izfr R;Uuke jkT;eèkkf; Loka ruqoa--- (YV (trans. O ye divinitiess that invoke the divinities, invoke him to achieve freedom from enmity, to great lordship, overlordship, to great rule for the people). In this text, jaanaraajyaayaisha refers to "the state of the people".

The use of the words, Bharat and rashtram are instructive. Etymologically, they are relatable respectively to bhrt 'to defend, protect' and 'people' (organised in a rajya or janapada). 

As 7 crore people went to Ma Ganga for a dip in the last triveni sangamam at Prayagraj on Kumbh mela day, all pilgrims of all panthas were fused into one identity of venerating the sacred waters of Ma Ganga which have sustained the Hindu civilisation for millennia. Same goes for 5 lakh people who take a dip in Brahmasarovar on a solar eclipse day or the 5 lakh people who go to Ram Sethu on ashadha amavasya day to offer homage to the ancestors, remembering those elders who have given us our identity. 

When the state found it necessary to get rid of the shackles of an external force, say, a colonial regime engaged in colonial loot, the nation rose as one reinforcing this common identity and seek swarajyam, independence—for freedom is the very essence of dharma. The struggles for achieving freedom from serfdom reinforced the unity of the nation of Hindusthan. It is a travesty of history that one nation was broken up, 60 years ago, into two states in a diabolical move by the retreating colonial regime. History will not stand mute; the nation will find itself in its resplendent unity and become that Bharatam of which the jurist, Manu, wrote. 

The country which is created by God, which lies between the two sacred rivers, Saraswathi and Drishadvati, is called Brahmavarta. Kurukshetra, Matsya, Panchala and Shurasena are the regions which go by the name of Brahmarshi Desha. The country to the north of which lie the Himalaya mountains, and to the South of which are the Vindhya Mountains and to the east of which there is an area called Vinashana in which area the river Saraswati is hidden and to the West of which is Prayag, is called Madhya Desha. The area which is surrounded by the sea in the east and in which the mountain ranges are located, is called Aryavarta. (Manu

With the rich resources of Hindu civilisational traditions, all citizens of the state can identify themselves with the ancestors who have bequeathed a remarkable culture and a unique value system, a governing order in all human affairs, called dharma. Our states may be many: for example, Afghanistan, Pakistan, now Bangladesh. But the nation is one: Hindu. All the states share common beliefs and traditions – beyond family, beyond village, beyond community, beyond the state—and this commonness, this we-ness (aatmiyata) defines the nation, the Hindu rashtram in a geographical entity called Hindusthanam, the country with distinct boundary-markers of the Indian Ocean (Hindumahasagar) in the South and Himalayas in the North, as noted by Manu. This dharti, this homeland, this punya bhumi is the space for integrated development, called abhyudayam in our ancient textual traditions. 

Being Hindu is being simply a national of Bharat, that is Hindusthan. When George Coedes, the famous French epigraphist, wrote about the great world heritage monument called Angkor Wat (Nagara Vatika), he titled his work, in French: Les Etats hindouises d'Indochine et d'Indonesie (Paris, 1948), he meant 'Hinduised states of Indo-China and Indonesia (now called Southeast Asia)' a clear account of the influence of Hindusthan in establishing state institutions in this Indian ocean region. 

Muslims, Christians and Hindus have grown on the soil called Hindusthan, shared common rights and responsibilities, prospered together using the bounties of this mother earth. Hindu is our common nationality. Being Muslim, Christian or belonging to any sampradaya is not a national identity but a declaration of one's chosen path for nihshreyad (uniting atman with paramaatman). Thus, the nationality is Hindu in Hindusthan. Hindu is my nation, my pantha or religion may be anything. Thus, the nation or rashtram is totally delinked from religion. This has been the tradition for millennia in this nation of India, that is Bharat.

The Hindu delineation of nation can be traced to vedic texts. The word used in Rigveda for a nation is raashtram 'national identity', clearly distinguishable from rajyam 'state'. 

The western concept of 'state' is not fully applicable to Hindu civilisational traditions. Social and political structures have existed in Hindusthan for millennia and Hindus have felt themselves bound by an order. That established, eternal order is dharma. Living by dharma calls for a code of conduct. 

From very early times, the state administrative apparatus have been in place in Hindusthan. Irrespective of the form of government, be it a janapada, be it a rajya, be it a guild, the national identity has been firmly anchored on one primordial order called dharma and freedom for every individual to practise any chosen path (pantha) for nihshreyas (uniting the atman with the paramatman), one of two facets of dharma. But as a collectivity, the goal was clear: abhyudayam which is the other facet of dharma. This dharma is often called sanatana, that is eternal. Even Gautama the Buddha says: esha dhammo sanantano echoing the fact that Bauddham was only a continuum in this march of dharma, the eternal ethic of righteousness, an order which holds together both the cosmos and collective consciousness. 

Rig Veda refers to spash (nrcaksho drashthaaro 'supervisors'), even the sun is called a spash. (Many titles mentioned in texts and epigraphs point to an effective organisation for public administration from early times.

Right from the 10th century there have been officers called mukhya-mantrin (chief minister) (Rajatarangini 8.333, 8.2470). One epigraph refers to amaatya-tilaka in the plural (T.A.G. Rao, EI 9 (1907-08), p. 334).

Nishaada sthapati (ranked below the king's brother or senaani and above the caravan leader) may refer to a consecrated chief by the people themselves.

Purohita was ranked above the senaani and was the dharma adviser. T

he primacy assigned to righteousness in state administration is highlighted by Marco Polo who says about a group of traders called Cetti-s of Tamil Nadu: "These abraiaman are the best merchants in the world, and the most truthful, for they would not tell a lie for anything on earth." (The Book of Ser Marco Polo, trans. H. Yule, 3rd ed., London 1929 (repr. London 1974), vol. 2, p. 363).

Any infractions of conduct were punished by the guilds themselves which clearly functioned as state entities. [K.R.V. Aiyer, JIH 25 (1947), pp. 269-280].

Uttaramerur inscriptions of Chola (9th century) is a village (janapada) constitution detailing composition of wards, committees of elected members to manage the wards, qualifications/disqualifications of candidates standing for elections, secret ballot election.

Somadeva dedicates his Nitivakyamrta (1.1) to 'a rajya which grants righteousness, success and desires'; the term 'rajya' is closest to the western concept of 'state'.

Somadeva further elaborates rajyam with an allegory: The king is the root of the rajyam and his people are all the rest of the tree. (17.3-5).

Kautilya (1.7.6) regards artha as the basis for dharma and kaama, while elaborating the science of the state or duties of a king of a rajyam.

This is one way of stating that there should be harmony among the three goals: artha, kaama and dharma (righteousness). In this perspective, rajadharma is the pursuit of artha or creation of wealth.

It should be noted that dharma is also driven by twin objectives, one at a personal level and the other at a social level: nihshreyas (related to unity of aatman with paramaatman) and abhyudayam (related to creation of wealth).

There are two components in discussing a nation: geographical setting and the world-view. Geographical setting is spelt out in many well-known definitions. The world-view is the order that holds everything, that order is dharma.

Satapatha Brahmana ( notes: raashtram vai ashvamedhah, trans. 'building up of the nation is ashvamedha'. The exhortation is to build the nation with valour (ashva) and intellect (medha). Medha also means yajna; ashva in Ashvamedha is a qualitative statement related to yajna. Gopatha Brahmana says (3.3.19): sauryo vai ashva trans. 'effulgence of Sun is ashva'. The etymology of ashva is ash + kvan = ashnute 'one who possesses fast speed'. Thus ashva is interpreted as connoting 'valour'.

The yajna is thus a metaphor for building a rashtram using valour and intellect.

This metaphor is augmented by underscoring the order which regulates everything in the cosmos in collective consciousness; this order is dharma. Hindu rashtra is a dharma nation. 

What steps can be taken to further promote national unity?

Two steps: 1) work for setting up a Hindumahasagar Community (on the lines of European Community) for abhyudayam through projects like Trans-Asian Highway and Trans-Asian Railway and

2) to create a memorial (rivaling the Arlington Memorial of USA) to celebrate the contributions made by our ancestors (ancestors of all Muslims, Christians and of all other panthas under sanatana dharma who were all Hindu), who defended the nation with their lives and sacrifices. This will be true yajna, pitru-tarpanam (homage to ancestors)– a duty, a responsibility of present and future generations of the youngest nation on the globe (with 35 per cent of the population less than 15 years of age). 

(The writer can be contacted at

Conference on Vedic River Sarasvati & Hindu civilization (Oct. 2008)

Consensus conclusions and recommendations of the Conference on Vedic River Sarasvati & Hindu civilization held at India International Centre between 24 to 26 October 2008.


Dr S.Kalyanaraman

Over 50 well-known scholars, scientists and researchers in the disciplines of glaciology, geology, remote sensing, earth sciences, life-sciences, archaeology, ancient texts and literature, civilization studies, hydrology and water management participated in the Conference organized by Aim for Seva and Sarasvati Research and Education Trust. The following is their consensus.

1. The River Sarasvati played a great role in the lives of the Vedic people of India for millenia. The achievements of the people of the Sarasvati region were extraordinary. The great Vedas, the Vedic Sanskrit language, and cultural symbols and practices that originated on the banks of the river Sarasvati have been indelibly associated with the collective consciousness of the people of India forming a Hindu civilizational continuum over thousands of years. This is exemplified by many cultural facets, namely for example, (i) discoveries of fire altars in sites such as Kalibangan and Lothal; (ii) discovery of shivalinga in Harappa and Kalibangan; and (iii) discovery of two terra cotta figurines of ladies wearing sindhur in the parting of their hair—all of which form even today part of our religious and cultural tradition.

2. The extensive research in the recent years done by a variety of scholars removes any lingering doubt on the reality of the great River Sarasvati and the associated civilization which constituted the roots of Hindu culture and abiding tradition. This research also conclusively establishes that the great and geographically vast civilization represented by the early Hakra ware communities, followed by the early, middle and mature Harappan phases of development and the highly evolved Sarasvati civilization are in fact one and the same.

3. Vedic River Sarasvati already stands rejuvenated above the ground in Haryana and in parts of Rajasthan. Those who take pride in their civilizational identity will indeed be happy when the river finally joins the sea waters on the west of our country, after traversing through Gujarat. This will require only a short extension of about 150 kms beyond Gedra road in Barmer district of Rajasthan. Millions of our countrymen look forward to this great day. The sacred Sarasvati flowing again will symbolize the heritage and historic continuity of the people of India. It will then once again acquire renewed significance in the memory and rituals of the people of the country.

4. The rejuvenation of River Sarasvati will benefit many millions of people of India in various States—Himacha Pradesh, Uttaranchal, Haryana, Punjab, Rajasthan and Gujarat.

5. It is recommended that considerable impetus should be given to carry forward further archaeological explorations intensively along the Sarasvati River basin and in associated areas to its east. Inter-disciplinary study that investigates and explains the cultural artifacts found in these numerous Sarasvati river sites and elsewhere in the light of the literary evidence found in the Vedas must be encouraged. The entire area of the Sarasvati river basin must be developed as a national heritage site promoting pilgrimage and heritage tourism.

6. The Government of India must be requested to constitute a Sarasvati River Basin Development Authority to restore an effective drainage system in North-west India. This will remedy the disruptions caused by the desiccation of Vedic River Sarasvati due to plate tectonics and other causes. Many of the experts attending the Conference would be happy to associate themselves with the effort to prepare integrated development plans to promote National Water Grid with the impetus of revived Sarasvati, water management structures, solutions to problems of water-logging, integrated /sustainable ground-water/surface water utilization structures, afforestation, and appropriate farming techniques suitable for semi-arid lands.

7. Follow-up activities of the Conference shall also include production of documentaries, educational booklets and encouragement of heritage tours and organization of educational trips for school and college students. The multi-media portal on Sarasvati research on the Internet, shall be suitably augmented with periodic updates.

A new page has been added. URL: Updates:

Cultural continuum of Sarasvati-Hindu civilization

Stupa -- citadel mound -- of Mohenjodaro and pushkarini (Great bath)

Pre-bauddham stupa on Mohenjodaro citadel mound, pitr-tarpanam (homage to ancestors) -- S. Kalyanaraman (Sept. 2008)

Stupa as temple, srivatsa as hieroglyph (Sept. 2008) -- S. Kalyanaraman

Sanghol archaeological discoveries and Sarasvati civilization (February 208)

Civilization continuum: vemeration of ancestors

Stupa at Sanghol compared with rhomboid, funerary architecture discovered at Dholavira (cf. Bisht, Part I presentation below). The stupa architecture also uses rhomboid segments within a circle as at Dholavira -- a pointer to the reason why a stupa is also called dhatugarbha (dagoba) -- holding the relics of post-cremation ashes/bones to create the stupa as a temple in veneration of ancestors, pitrs. This is a stunning example of the Hindu civilization continuum from Sarasvati River Basin to the rest of Bharat represented by stupas almost all over the civilizational area spread over an extensive linguistic area from Takshashila to Amaravati.

Civilization continuum: Water management

Step-well tradition goes back to Dholavira of Sarasvati civilization.

Panna mia stepped pond; Vasantgarh stepped pond, Rajasthan; Rani-ki-vav, Patan, Gujarat; Hadi Rani well Toda Rajsingh, Rajasthan; Nimrana stepwell, Rajasthan; Stepped well in Shiva Vadi temple, Bikaner; Cistern, Nahgarh fort, Jaipur. Compared with Stepped well at Dholavira.

Sunday, October 26, 2008

The power of mantras

Recitation of mantras


           A Hymn or mantra is a prayer (with words and alphabets specially chosen) addressed to God or deity. It is supposed to posses mystic and super natural powers. For best results correct recitation of the mantras is necessary. 


           The energy from the universe is present everywhere. By reciting a mantra either orally or mentally, we tune ourselves to receive this energy. This is very similar to tuning a radio receiver to receive the electromagnetic waves around us.


         Our sages through meditation have assessed the power of the various mantras and their applications to different situations and purposes.


          The Chandas explains the potential of the mantra or the power it can create in our body by reciting it. It is for this purpose that the mantras must be recited in sanskrit only (as given by sages) and any equivalent translation will have no effect.


         The mantras should be recited with due weightage to the characteristics of the alphabet namely Hasva (short), dheerga (long), alpaprana (less weightage), Maha Prana (heavy weightage). The vibration characteristics of a mantra are very important. The words and alphabets have been chosen to achieve this objective. This is akin to combining the seven notes to produce different ragas or tunes.


           Every mantra is preceded by a verse indicating the name of sage, chandas, deity to whom the hymn is addressed and the purpose for which the mantra is used. The name of the sage indicates the sage who has achieved god realization through this mantra. The chandas indicates its potential. The purpose is also indicated as the same hymn can be used in different contexts.


Science, electricity and health          


           There is a flow of electricity in the human body (this characteristic is used in ECG electrocardiogram). This is referred to as bio-electricity. Electric currents pass through10 sets of lines corresponding to 10 fingers and toes. Finger tips and top of head constitute terminal points of these electric lines. Bio-electricity gets charged through water, earth, ether etc.


           It must be appreciated that Sandyavandanam is not just reciting hymns or mantras, but it includes certain actions like stance, touching or making contact of different organs etc.


           All natural therapies are based on the principle that human body has a self healing property. Further if the flow of bio-electricity is normal the body remains fit and healthy. Every person has a natural aura around him (an invisible body of charged particles also called bio-plasmic body). Flow of electricity within our body causes emission of electrons which in turn causes the aura. This field has been photographed through a process known as kirilian photography. This was known in ancient India and was used for health. The inner aura follows the contour of the body while the outer aura is shaped like an inverted egg. and may stretch away from the body some 8-10 inches. Our sages have developed a science known as Vastu shastra where by an environment conducive to this electromagnetic field will help in better concentration, meditation etc. This ancient Indian science has been taken up by modern scientists. A new subject known as geo-biology based on the above principles is being used in the design of factories etc. to improve efficiency.


           The best application of this principle is in health which was also practiced in ancient india. This ancient science has been developed by one Choa-kuk-sui (The ancient science and art of pranic healing Cho-kuk-sui pub. Health Accecories Manila, Phillipines) for curing diseases also known as pranic healing


           The healing method is one of the naturopathy systems. Detailed investigations and kirilian photography have shown that any disease first enters the bio-plasmic body and then our visible physical body. Hence the healing process attempts to rectify the bio-plasmic body through induction of bio-energy at specific points of the body known as chakras. Remedial measures also include use of energized water.


          Studies have shown that meditation has great influence on the bio-plasmic body. Brain cells are known to produce electric waves of different frequencies.


           In ancient india, one more system of natural therapy i.e. acu-pressure therapy existed. This system also recognizes the existence of electricity which is responsible for our health. This system recognizes our palm and finger tips as control boards for manipulation or alteration of bio-electricity. Healing is achieved by applying slight pressure to specific points.


           In vedic rites water is used for purification. Modern scientists by passing sound waves through water have produced gas bubbles emitting blue light with very high temperature inside. These studies indicate the capacity of sound waves to energize water.


           A vedic rite known as udakashanti is performed in which water is kept in a copper vessel and vedic hymns are chanted by a group of vedic scholars, some vedic scholars have found that the temperature of water in the vessel has gone up substantially. Punyahavchanam is another vedic rite where in water is energized through vedic hymns. This approach in a miniature has been used in Sandyavandanam i.e. prokshanam, prasanam, achamanam etc. Hence while performing these rituals sound waves must be produced emnating from the mouth.


           Vedic rituals like pranayanam or japam have impact on bio-electricity. Electro cardiograms taking in a normal state, during pranayanam and during pranayanam mantra japam have been taken and they indicate substantial changes during prnanayanam and japam confirming the fact that we absorb bio-electricity during these rituals.


           Sandyavandanam is essentially prayers to the Supreme Lord at sandya time. Though god realization is the main objective the importance of healthy body and mind have been duly recognized. Apart from reciting hymns it also includes karanas - namely stance, touching different parts of the body etc. They help to achieve the twin objectives of god realization and health.



(From the book: Sandyavandanam by Sri Visistadvaita recearch centre, Madras 

 Compiled by:

Oppiliappan Koil VaradAchari Sadagopan

Srinivasan Sriram )



Sunday, October 19, 2008

The energy creation during meditation



The following post from a blog on the yoga of the sidhhas is an interesting and scientific exposition of what happens to the yogin and the nature of energy created around him and in him.


I specifically draw the attention to the need for not touching anything or anyone for some time after meditation.


This is applicable to any prayer or  pooja done by means of meditation or recitals of mantras and sthothras.

 In the course of certain manthric and tantric practices too, touching others is not allowed.

One such important occasion in mundane happening is at the time of mangalya dharanam in Hind marriages. Soon after mangalya dharanam, the present day practice is to congratulate the couple by shaking hands. But as per the nature of mantra practice involved in mangalya dharanam, the couple, who after the mangalaya dharanam would be holding their hands, are not supposed to touch anyone until the phase of Pani-grahanam is over. There is a rationale for this which I will take up when I write on the origins of mangalya dharanam.


But the issue I would like to highlight here is that in everyday pooja too,  the persons who have done the pooja or prayer are not supposed to touch anyone , or else they would lose the power of the pooja.


This practice by Brahmins who for, most part of their day were involved in some vratha or pooja, had been under attack by ill-informed persons for whom Brahmin-hatred is a easy way to stoke a fear-syndrome, to exploit the ignorance of the masses.

Articles such as this, do expose the hollowness of such hate campaigns.








Tips for energy efficiency
- for the practitioners of yoga and meditation


- Yogi Kamalamuni

Our human appearance is created by Him so that the energy, prana-lifeforce, flows usually downward and outward through the fives senses of our bodies. In yogameditation this flow of lifeforce turns reverse: inward and upward. Because of this one who has some experience of concentration experiences preeminent peace and bliss when he becomes silent* and starts to meditate. If this doesn't happen it is a sign that he/she hasn't brought his/her attention within but his consciousness is still identified with the lower consciousness of physical body and the bodies of thinking, feeling and remembering mind and therefore he/she has not yet attained the inner state of peace which is not bothered by the sensations of the five senses and their messages.

*pratyahara- bringing the consciousness into inner being.

When the sadhaka* has surrendered to God completely without that his heart conceals any shadow of selfishness in it and by relaxation has detached from his body, his meditation goes deep quickly and his state of consciousness rises into heavenly heights beyond ordinary everyday mind, intellect and intuition.

*spiritual aspirant

During meditation our being and physical body gets charged with subtle and light energy (divya shakti). We can compare this to just fully loaded car battery. If we don't know or be careful with shakti that has developed in meditation we might do something in oversight that will discharge our body battery empty of shakti-power and there will be no current left that would further support and continue the consciousness achieved in meditation and our consciousness drops quickly back into ordinary consciousness.

The feet and the soles of the foot are like sponges. They let through all energy that is going outside and coming inside. Because of this the legs of a person who has gotten a hard electric shock should be buried into ground up his knees as this way the powerful electric charge that has entered the body is discharged quickly because earth sucks in itself all the energies that vibrate higher. This same applies for the shakti developed in meditation.

Never walk on stone or bare ground* after meditation because
the magnetism of your body will discharge immediately into the ground!

*Bare ground represents the grossest earth-element of the five elements.

Numerous temples, meditation centres and yoga schools all over the world have floors made of stone and people might meditate so that their foot or some other part of their bare body touches the stony floor during meditation. Then all the generated energy in meditation discharges directly into the ground and it is almost impossible to ascend into the heights of Divine bliss in meditation. If you know that you will meditate in a place with a stone floor then bring with you a thick matress that doesn't conduct electricity, for example a blanket covered with cotton and thick socks made of natural fibers or sandals. By doing this you will avoid the loss of energy and you will attain inner peace more easily in your meditation.

Energies affect each other. In general the practitioner of meditation is advised to stay in a calm and clean environment for at least a half an hour after finishing meditation. After meditation it is not good to go outside in an environment that is full of people or start to discuss mundane matters or socialize with family members, partners or with other people. All such acts will distract dramatically the shakti developed in meditation.

Because the energies affect each other we can induce that the domestic electrical devices and their use can also disturb our shakti. Therefore it is not advisable to meditate in a space that has electric lights or at least not directly under electric light as also electrical network absorbs all kinds of magnetism. Sometimes when Gurudev becomes inspired in a spiritual discussion with his disciples or with someone who has come to meet him, the power of the whole block might go out! This is a good example how even electricity is prone to external impulses. However it is completely different thing when the energy of a yogi-master who has limitless shakti affects the electric network that when the domestic electrical devices affect us who yet can not control our energy.

If you need light at your home before
20-30 minutes has elapsed after meditation
then try to use candles.
Aspire not to use or touch any electrical device
at least for 15 minutes after meditation.

Water* is also an element that very effectively absorbs energy and magnetism. It is always better to wash oneself before meditation or preferably so that during the whole day after meditation you don't make your body wet with water, not even mentioning swimming or diving.

*Water is the second grossest of the five elements

Don't put your hand or foot in water at least
for 20 min after meditation because the shakti
in your body will discharge into it.

This applies also for drinking water.

Never drink water during meditation practice
as it resets the magnification of the body and
drops the kundalini-shakti in the sushumna-nadi
into the lowest muladhara-chakra again.

Drink water only when 20 minutes has elapsed after finishing meditation and be sure to drink enough if the heat in your body has due to intensive concentration rised high. In a case of emergency you can drink hot water or hot water with sugar sooner that 20 minutes after finishing meditation.

We are used to touch our family members and friends. We shake the hands of our friends, hug them, take a child in our lap and might slap the back of our friend when congratulating them of good work. However we should be attentive of such skin contacts for at least 20 minutes after finishing meditation as human bodymind is like a sponge for all vibrations. If we have received in meditation empowerment/initiation or in meditation practice that has continued for many years a great energetic power it is necessary to be careful with it because if we aren't conscious about it then people close to us might easily get powerful energy through us that their bodies are not used to.

Because of this it is necessary to avoid
touching anyone for a little while after meditation.

The last energy tip is for them who have received an empowerment (shaktipat) from a yoga-master or a Guru or for them who have with intensive efforts in meditation continued for years acquired a very powerful shakti. An ordinary practitioner of meditation doesn't need to get scared about this but everyone can by himself or with his/her Guru think whether this advice should be followed in their case.

Many masters, monks and Gurus of meditation have left their temporary earthly homes as a result of stomach- or kidney problems or diseases. All the spiritual traditions of the world know many sadhakas who have gone far in their spiritual path and attained a high state of God-consciousness whose life in a physical body has ended very suddenly because of stomach or kidney troubles.
One significant and possible reason for this is simply that the human body (stomach and kidneys) can not handle the powerful Divine current and the intestines are in great risk to get sick eventually.

The science of yoga and astrology includes teachings of noble metals and gemstones which by using them can protect the spiritual evolution of the sadhaka from the vibrational interferences coming from the universe. One of the noble metals is gold which in general can be used by positioning a golden jewel, a ring or a bracelet touching the skin above the waist of human body.

There is an energy channel called Vajranadi that is connected with the stomach and the kidneys. One point of the Vajranadi is in the middle of the earlobe. When sadhaka puts golden earrings in his/her ears the danger of a possible stomach or kidney problem or disease disappears completely as gold eliminates the effect of excessive strain. All intensive practitioners of yoga and meditation should consider this seriously.

The being of intensively meditating yogi or yogini is energetically much more sensitive than ordinary persons body-instrument. By using strong sankalpa (willpower) a yogi can create an energetic shield for himself so that the energy outside of him will not affect his energy. Creating and upkeeping this perfect shield with willpower requires, however, a masterful grasp and understanding of the nature of the universe and vibration. Therefore for us who are in the beginning of our path it is good to turn to simple instructions and energytips so that we can develop faster in our efforts.

Knowledge and experience of shakti grows with the practice and the practitioner of yoga will feel intuitively when is good time to do something and when is good to do something after a short while. It is not necessary to become fanatical about shakti or any other matter. It is only good to be conscious what kind of factors are connected with our practice.

Om Hari Om,
Yogi Kamalamuni,
yogikamalamuni(at) ,
Suomi, Finland.