Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

THE BIG BOOK Of

PLANETS
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I
The Satyanarayanã Puja or ( 9 Graha Puja) performed at
a Maharashtrian Home
Theorey and Practice
Dr Uday Dokras. Ph D SWEDEN
मुनिनाथ सुनो यह सत्यकथा सब कालहि होय महासुखदायी।
ताप हरे, भव दूर करे, सब काज सरे सुख की अधिकाई॥
अति संकट में दुःख दूर करै सब ठौर कुठौर में होत सहाई।
प्रभु नाम चरित गुणगान किए बिन कैसे महाकलि पाप नसाई॥

Navagrahas, in the ancient Indian sense don't mean 9 planets, at-least not in the sense the
ancient Indians denoted it, it just means 9 heavenly bodies or celestial bodies or loci points
which they used to study to know some events in induvidual's life and they also developed their
calendar based on these Navagrahas.

Navagrahas according Indians are Sun (A Star - Celestial Body, hence called as graha),
Mercury, Venus, Moon (A satellite - Celestial Body, hence called as graha), Mars, Jupiter,
Saturn and Rahu and Ketu (Loci Points or Shadows in Celestial Sphere hence called as Chaya
grahas.)
So obviously they don't represent 8 or 9 planets of this day.

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(Graha in sanskrit literally means that which can grasp or hold, and the above mentioned
celestial bodies are massive and can grasp or hold on to things near by them because of their
Gravitational Force. Except for Rahu and Ketu which are Shadows and appear to hold on to
Sun and Moon causing eclipse.)
Our ancient seers first confirmed the existence of planets and their influence on human life
through Divya Drishti. Later, Indian astronomers(Bhaskara, Varahamihra, Aryabhatta)
developed mathematical correlations to find distant objects. Varahamihra developed Surya
Siddhanta that becomes the pioneer text of Indian astronomy.

The below answer is a bit philosophical concept, but trust me it will really inspire you.

The tool of confirmation

According to Indian philosophy, the confirmation can be done in 3 ways

1. Katchi pramana - Visual confirmation

2. Anumana pramana - Confirmation by logics
3. Agama pramana - Confirmation by seers through Divya Drishti or Yoga katchi
Source: Saiva Sidhanta

Katchi pramana - Visual confirmation

The visual confirmation may give literal meaning as confirmation through eyes, but visual
confirmation actually means that confirmation through sensory organs. Humans have 5 sensory
organs viz eyes(seeing), ears(hearing), nose(smelling), tongue (tasting) and body(touching) and
we use one or more than one of the sensory organs at a time to confirm the object or a situation.
For example, the shape of an object can be confirmed by seeing.

The process of Visual confirmation

We may generally think that our sensory organs will do the confirmation by itself. But the five
sensory organs are just an instrument to capture the data and send it to another source to
confirm. There are 4 more inner instruments that will help in the process of confirmation. They
are

1. Manash - Mind
2. Buddhi - Intellect
3. Cittam - Pure intellect
4. Ahankara - Ego or identity
Source: Saiva Sidhanta

The sensory organs are external instruments and these four(Manas, Buddhi, Cittam and
Ahankara) are termed as inner instruments.

Let us look into the process of visual confirmation

When the sensory organs capture the data(through eyes or ears etc), it will send them to Manas.
The Manas is the silo of memory. These memories are from various sources such as Karmic

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memory(memories from our past birth), evolutionary memory - memory gain through evolution
(for ex: calf immediately after birth know how to suck the milk), sensory memory, etc. So the
mind will process the data sent by sensory organs and list out the options from its memory. For
example, if you see an object(say a table). The sensory organ(in this case eyes) will capture the
solid form and will send it to Manas. The Manas will list down the options(table, chair, door etc)
from its memory. The buddhi will collect the information from Manas, and it will confirm the
object using intellect.

What is the limitation of this process?

This process may look flawless, but there is a huge limitation in this process. The limitation of
buddhi is that it will use the intellect according to the ahankara(identity) ie; if you have an
identity or belief about something then your intellect will work according to your belief. For
example, if you believe in God then your intellect will filter out the information that is supportive
to the belief of God.

Secondly, each of these sensory organs has certain limitations. Our eyes can physically see only
up to a certain distance, ears can hear the sound with certain frequency. So the visual
confirmation is not the best source of confirmation.

Anumana pramana - confirmation by logics

There are certain things that we can confirm through logic. Say if you see lightning then you can
confirm that you will hear thunder in few secs. If you see a smoke then you can confirm there
was a fire. This logical conclusion will not give correct results in all the situation and hence this
confirmation is also not the best source of confirmation.

Who is the true seeker?

The 5 external sensory organs and 4 internal instruments we discussed so far are just
instruments, who is the real seeker of the information from the outside world? The answer is
Atma or soul.

The soul gets the data from the external world through 5 sensory organs and it is processed and
confirmed through 4 internal instruments.

What if the seeker is able to seek without instruments? - Divya Drishti

We just said that the true seeker is the soul and these internal and external sensory organs are
just instruments in collecting and processing the data similar to what a computer does it for us.

Our ancient seers with the power of deep meditation were able to directly interact with the
universe without the internal and external sensory organs and that is called Divya Drishti. The
Divya Drishti don’t have any physical limitation, and hence the soul can visualize the distance
objects(planets) and its influence without any internal and external sensory organs.

The distinction of faraway objects

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With the power of Divya Drishti, our ancient seers were clearly able to visualize the distant
objects including its proximity to Earth. Thus there were able to clearly identify the objects that
can influence life on Earth and the objects that have negligible influence in life on Earth. Thus
the Indian astrology ignored the distant planet Uranus, Neptune, and Pluto but they included the
north and south nodes ie; Rahu and Ketu.

The nine planets (Nava Graha) according to ancient Indian Mythology are
Surya - Sun
Chandra - Moon
Mangala - Mars
Budha - Mercury
Brihaspati/Guru - Jupiter
Shukra - Venus
Shani - Saturn
Rahu & Ketu.

So, clearly these are not the planets that we have today, at-least not all of them. There was no
need for any Scientific technology to see any of these because they are all directly visible to
naked Eye. Though, now a days Saturn is bit tricky to find (because of light pollution), it is still
one of the brightest objects in the night sky and is clearly distinguishable from other stars. It
would be even more brighter and more clearly visible several hundred years ago.

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Their definition of a Planet is different from what we have now. They just categorized
everything that's not a Star as a planet. As Sun appears different from other stars (bigger and
brighter), they thought that it qualifies to be a planet, a special entity.

Rahu and Ketu are the weird outliers in this aspect. They are not actual bodies in space, but are
simply the points of intersection of Earth and Moon's orbits. These are noticeable during
Eclipses and they decided to group them as Planets too.

So, As you can see there is not really much thought put in to this. Earth is no where to be found
in this list because they just took it for granted. They didn't realize we are another entity floating
in the space. Even Neptune, Uranus are missing from this list. They are not visible without the
aid of powerful Telescopes (which are absent then) and hence they didn't exist in the Indian
mythology.

Therefore to answer your question, there is no scientific technology involved in this. They just
grouped the 9 things that are visible in the sky and each of that is called a Graha (planet).
ndians did not find that there are 9 planets orbiting the Sun. They only knew of 6. Budha
(Mercury), Shukra (Venus), Bhumi (Earth), Mangal (Mars), Brihaspati (Jupiter), and Shani
(Saturn).

They knew that Earth orbited the Sun. This is evident from the values used for the calculation of
epicycles of the other planets and the use of the orbital period of Sun in these calculations.

They believed that the solar system extended upto and slightly beyond the orbit of Saturn.

As to how ancient man figured out about planets as distinct from stars.

By observing the north sky it becomes evident pretty soon that there is a diurnal motion of the
dome of the sky.

Over thousands of years of observing the night sky, our ancestors must have figured out that
although everything in the sky moves around from East to West over the course of the night,
Mars, Jupiter and Saturn has a secondary motion in the opposite direction over the course of
larger periods of time.

Figuring out that Mercury and Venus are two objects rather than four (2 morning objects and 2
evening objects) must have been the next eureka moment in ancient astronomy.

This much could be achieved by meticulous observation over very many years and by reasoning.
Mathematics developed along with astronomy so some knowledge of trigonometry helped too.

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In the meanwhile observation of moon was important for religious and administrative
applications. By the time of Surya Siddhanta and Bhagavata purana the phenomena of the
phases of the moon and of the eclipses was understood in their modern sense. The fact that the
orbit of moon was inclined with respect to the ecliptic was understood as well.

This knowledge of Earth casting a shadow can be extended to planets and that is how Surya
Siddhanta explains occultations.

However, we see in the Surya Siddhanta that the diameter of the orbit of the outer planets were
figured out correctly. This I believe could only be achieved by applying some form of parallax
measurements. Out of the 9 Grahas, only 5 are actual planets. They are Mercury (Budha), Venus
(Shukra), Mars (Mangala), Jupiter (Guru), and Saturn (Shani). Two are the Sun (Surya) which
is a star and the Moon (Chandra) which is a natural satellite.

The remaining two - Rahu and Ketu - are not really celestial bodies. They are the two points at
which the orbit of the moon intersects the ecliptic plane (the plane of orbit of the earth) called
lunar nodes. When moon is in one of these positions at the time of full moon, solar eclipse
occurs.

All the celestial bodies (5 planets, sun, moon) in the list of Grahas are visible with the naked eye
and well known to all the ancient civilizations. Knowing about them is not such a big deal. No
advanced technology is required to study their motion patterns in the sky. Besides, the people
who talked about Navagrahas had no idea about Uranus or Neptune (or Pluto) and did not know
that Earth was a planet. Aryabhata did say that earth revolved around the sun, but his was not a
widely accepted view in his time.

It is a pure coincidence that the number of Navagrahas and the actual number of planets in the
solar system (before Pluto was excluded from the planets) were equal. At present, that
coincidence does not exist because there are only 8 planets according to the latest definition.

‘Puja’ is defined as “purnaat jayate iti puja”, which means ‘that which is born (jayate – ja) out
of fullness (purnaat – pu)’. So puja means the spontaneous happening which is born out of the
fullness and contentment.

Puja is an innocent playful process reciprocating the supreme love of nature. The state of mind
with which the puja is performed, the material (samagri) used and the chanting of mantras
during the puja, have a profound effect on the environment and people attending the puja. The
vibrations purify the environment and have calming effect on the people’s mind. Puja can be
well compared to meditation or yoga. The experience of oneness of the worshipper with the
worshipped is realization of the true nature of the Self. The mahalaxmi puja or 9 grha puja is an
ubiquitous ritual of the Maharashtrian culture and religious ethos. The nava Graha or 9 planets
pujs is to dilute the negative influences of planets and infuses peace and prosperity.The
satyanrayan Puja is to maintain harmony in the family. Since both involve appeasing the 9
planets, they are referred one as the other.

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The Navagrahas or the nine planets play a very important role in Vedic astrology. Of the nine,
seven major ones are listed according to the days of the week they favour, namely Sun, Moon,
Mars, Jupiter, Venus and Saturn for Sunday, Monday, Tuesday, Wednesday, Thursday, Friday
and Saturday respectively. Two other planets Rahu and Ketu are invisible and are assigned the
north and south points of the lunar node. All theories and predictions involved in astrology are
based on the positions of the planet in a particular bhavas or houses which it inhabits. There are
12 houses and each represents a particular aspect in a person’s life. Depending upon their
location in the planetary system, they are considered either beneficent or malefic for an
individual. If the positions of planets are beneficent then there’s all round progress and
happiness but if the positions are inauspicious then they create disharmony and distress. The
blessings of the Navagraham can be obtained even if they were placed in disadvantageous
positions in the horoscope. This homam is extremely useful & beneficial, since it’s performance
strengthens benefic planets & increases their positive influence while pacifying malefic planets
& neutralizing their negative influence. The Navagraha Homam is recommended for all,
particularly for those horoscopes where planets are in detrimental or malefic positions.
Navagraha Homam is performed to ensure that you always derive maximum advantage from
the planets. The Navgraha Homam performed with faith wards off all malefic planetary
influences.

Lord Satyanarayan is a manifestation of Shri Vishnu, who is also known as Narayan, the one
who symbolises eternal truth. This embodiment of the Lord represents truth and truth alone.
There are various ways of expressing devotion to God, and offering prayers while performing
certain rituals is one way of doing it. One of the most frequently performed pujas by Hindus is
the Satyanarayan Puja, which can be conducted on any ordinary day. One need not wait for a
festival to organise it. Nonetheless, the ekadashi tithi (eleventh day of the Lunar fortnight
according to the Hindu Luni-solar calendar) and purnima tithi (Full Moon) day are considered
ideal for offering puja to Lord Satyanarayan.
Who is Lord Satyanarayan? Lord Satyanarayan is a manifestation of Shri Vishnu, who is also
known as Narayan, the one who symbolises eternal truth. This embodiment of the Lord
represents truth and truth alone. Therefore, one cannot ignore the repercussions of embracing
falsehood, deceit or hatred.

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Significance of performing the Satyanarayan Puja

As stated above, any person can perform the Satyanarayan puja on any day without having to
wait for a titithi. Nonetheless, the purpose of the puja is to invite as many people as possible,
recite the katha associated with it, and to distribute the prasad (food offered as naiveidhya) to
the Lord. It is believed that one can get rid of all woes by keeping a vrat and performing the
puja with devotion. Thus by doing so, the devotee can appeal to the Lord to shower his
compassionate grace on him/her. And thus, he/she shall not only invite auspiciousness to his/her
life also make his/her guests feel blissful by sharing the benefits of the puja.
Anyone irrespective of caste, creed, age and gender can conduct the puja at their home or
workplace. It can also be performed either before the engagement ceremony or marriage. One
can even do it before launching a new business or an initiative. Therefore, the Lord lays
emphasises on bhakti (devotion) and not the stature, financial background or caste of a devotee
or the occasion. This specific puja is meant for erasing all the barriers in society and teaming
up as one unit to chant the name of God, who represents eternal truth.
The Marathi people, also rendered as Marathis or Maharashtrian, are an ethnolinguistic
group who speak Marathi, an Indo-Aryan language as their native language. They inhabit the
state of Maharashtra as well as districts bordering the state, such
as Belgaum of Karnataka and the state of Goa in western India as well as districts of
southern Gujarat and parts of Madhya Pradesh. The term 'Maratha' is generally used by
historians to refer to all Marathi-speaking peoples, irrespective of caste. At present, however, it
refers to a set of Maharashtrian castes called Maratha. The Marathi community came into
political prominence in the 17th century when the Marathas, under Shivaji Maharaj, established
the Maratha Empire, which is credited to a large extent for ending the Mughal rule.
Ancient to medieval period: During the ancient period, around 230 BC, Maharashtra came
under the rule of the Satavahana dynasty which ruled the region for 400 years. The greatest
ruler of the Satavahana Dynasty was Gautami putra Satakarni. The Vakataka dynasty ruled
Maharashtra from the 3rd century to the 5th century. The Chalukya dynasty ruled Maharashtra
from the 6th century to the 8th century. The two prominent rulers were Pulakeshin II, who
defeated the north Indian Emperor Harsh, and Vikramaditya II, who defeated Arab invaders in

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the 8th century. The Rashtrakuta Dynasty ruled Maharashtra from the 8th to the 10th century.
The Arab traveler Sulaiman called the ruler of the Rashtrakuta Dynasty (Amoghavarsha) 'one of
the 4 great kings of the world'. From the early 11th century to the 12th century the Deccan
Plateau was dominated by the Western Chalukya Empire and the Chola dynasty.
The Seuna dynasty, also known as the Yadava dynasty of Devagiri, ruled Maharashtra from the
13th century to the 14th century. The Yadavas were defeated by the Khaljis in 1321. After the
Yadav defeat, the area was ruled for the next 300 years by a succession of Muslim rulers
including (in chronological order): the Khaljis, the Tughlaqs, the Bahamani Sultanate and its
successor states called the Deccan sultanates such as Adilshahi, Nizamshahi, and the Mughal
Empire.
The early period of Islamic rule saw atrocities such as the imposition of a Jaziya tax on non-
Muslims, temple destruction and forcible conversions. However, the mainly Hindu population
and their Islamic rulers came to an accommodation over time. For most of this
period Brahmins were in charge of accounts whereas revenue collection was in the hands
of Marathas who had watans (Hereditary rights) of Patilki (revenue collection at village level),
and Deshmukhi (revenue collection over a larger area). A number of families such as Bhosale,
Shirke, Ghorpade, Jadhav, More, Mahadik, Ghatge, and Nimbalkar loyally served different
sultans at different periods in time. All watandar considered their watan a source of economic
power and pride and were reluctant to part with it. The watandars were the first to oppose
Shivaji because it hurt their economic interests. Since most of the population was Hindu and
spoke Marathi, even the sultans such as Ibrahim Adil Shah I adopted Marathi as the court
language for administration and record keeping. Islamic rule also led to Persian vocabulary
being used in the Marathi language. Per Kulkarni, for the elites of the era using Persian words
was a status symbol. Surnames derived from service during that period such as Fadnis, Chitnis,
Mirasdar etc. are still in use.
Most of the Marathi Bhakti poet saints, who worshipped Vitthal, belong to the period between
late Yadava to Islamic era including Dnyaneshwar, Namdev, Eknath, Bahinabai and Tukaram.
Other important religious figures of this era were Narsimha Saraswati, and Mahanubhava sect
founder, Chakradhar Swami All of them used Marathi language rather than Sanskrit for their
devotional and philosophical compositions.
The decline of Islamic rule in Deccan started when Shivaji (1630-1680) founded the Maratha
Empire by annexing a portion of the Bijapur Sultanate. Shivaji later led rebellions against the
Mughal rule, thus becoming a symbol of Hindu resistance and self-rule.
Social history
Before British rule, the Maharashtra region was divided into many revenue divisions. The
medieval equivalent of a county or district was the Pargana. The chief of the Pargana was
called Deshmukh and record keepers were called Deshpande. The lowest administrative unit
was the village. Village society in Marathi areas included the Patil or the head of the village,
collector of revenue, and Kulkarni, the village record keeper. These were hereditary positions.
The Patil usually came from the Maratha caste. The Kulkarni was usually from Marathi
Brahmin or CKP caste. The village also used to have twelve hereditary servants called
the Balutedar. The Balutedar system was supportive of the agriculture sector. Servants under
this system provided services to the farmers and the economic system of the village. The base of
this system was caste. The servants were responsible for tasks specific to their castes. There

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were twelve kinds of servants under Bara Balutedar; these were Joshi (village priest and
astrologer from Brahmin caste), Sonar (goldsmith from Daiwadnya caste), Sutar
(carpenter), Gurav (temple priest), Nhawi (barber), Parit (washerman), Kumbhar (potter),
Chambhar (cobbler), Dhor, Koli (fisherman or water carrier), Chougula (assistant to Patil),
Mang (rope maker), and Mahar (village security). In this list of Balutedar: Dhor, Mang, Mahar,
and Chambhar belonged to the untouchable group of castes.In exchange for their services,
the balutedars were granted complex sets of hereditary rights (watan) to a share in the village
harvest.

Castes and communities

The Marathi people form an ethnolinguistic group that is distinct from others in terms of its
language, history, cultural and religious practices, social structure, literature, and art.The
traditional caste hierarchy was headed by the Brahmin castes-
the Saraswats, Deshasthas, Chitpavans, Karhades , and the Chandraseniya Kayastha
Prabhus. In Mumbai during British rule, this included the Pathare Prabhu community. As per a
census, the upper castes—Marathi Brahmins, Saraswat Brahmins, Prabhus (CKPs, Pathare
Prabhus)—were only about 4% of the population. The Marathas were 32% in
Western Maharashtra and the Kunbis were 7%, whereas the Other Backward Class population
(other than the Kunbi) was 27%. The other castes in the intermediate category
include: Gujjars and Rajputs who migrated centuries ago to Maharashtra from northern India -
and settled in north Maharashtra. The population of the Mahars was 8%.

Vishnu Statute discovered at bantey sarai

The Sri Satyanarayan Vrata and Puja: Worship of Lord Vishnu ion Angkor wat and Bantey sarai
The ritual worship of Lord Vishnu--the Sri Satyanarayana Puja--constitutes a special
thanksgiving to the Godhead of the Hindu Trinity. It is generally performed on a full moon day,
or Purnima, of every month or on any special occasion, such as achieving a milestone or

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fulfilling a wish. The months of Kartik, Vaisakh, Shravan, and Chaitra in the Hindu
Calendar are ideal for this ritual. It can also be observed on new moon day or on a Sankranti,
the beginning or end of a Hindu month.
Hindus believe that repeatedly chanting the name of Sri Satyanarayana or Lord Vishnu with
love while listening to the Satyanarayan Katha (moral stories) can help one lead a righteous
life. As the Bhagavad Gita says, "The Mahatmas among devotees, always speak and sing My
glories, and try with determination, to realize Me."
Origin

Hindu mythology is replete with tales of the divine sage Narad Muni, who is called ‘Triloka
Sanchari,’ as he can move about in all the three mythical worlds. On one of his celestial trips
when he visited earth, he witnessed rampant misery. Unable to find a way to relieve human
suffering, he approached Lord Vishnu, or Narayana, and related to him the sad state of affairs
on earth.

Vishnu said to Narad, “Let people observe the Satyanarayana Vrata in the evening of Sankranti
or Purnima. Let them all hear the story of Satyanarayan Katha, and all miseries will come to an
end.”

Narad returned to earth and preached the glory of the Sri Satyanarayana Puja. Many observed
the vow without taking any food during the course of the day and attained what they desired. As
the legend goes, all were happy and prosperous.

Observance
The observance of the Satyanarayana Vrata requires the worshipper to offer some wheat flour
and sugar divine offering) along with a little curd and some fruit. This enables even the poorest
to observe this Vrata (vow). Many people fast throughout the day, but it's not a must.
A major concomitant of this ritual is the narration of the Satyanarayan Katha, consisting of a
few stories that speak of the glory of Lord Vishnu and the benefit of observing the Vrata. It is
believed that devotees who listen to these stories with a focused mind and try to inculcate the
moral lessons embedded in them receive the blessings of the Lord.
Devotional Hymn (Aarti) for Lord Satyanarayana
This Hindi devotional song is sung in praise of Vishnu at the end of the Satyanarayan Puja.
While singing this aarti with extreme devotion, oil lit lamps and incense are offered with
reverence for the Lord.
Jai Lakshmiramanaa, Shri Jay Lakshmiramanaa |
Satyanaarayan Svaami, Janapaatak Haranaa, Swami Janpaatak Haranaa |
Om Jai Lakshmi Ramanaa…
Ratna Jadit Singhaasan, Adbhut Chhabii Raaje, Swami Adbhut Chhabii Raaje |
Naarad Karat Niraajan, Ghantaa Dhvani Baaje |
Om Jai Lakshmi Ramanaa…
Pragat Bhaye Kali Kaaran, Dvij Ko Darash Diyo, Swami Dvij Ko Darash Diyo |
Budho Braahman Bankar, Kanchan Mahal Kiyo |
Om Jai Lakshmi Ramanaa…
Durbal Bheel Kathaaro, In Par Kripaa Kari, Swami In Par Kripaa Kari | Chandrachud Ek Raja,
Jinaki Vipati Hari |

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Om Jai Lakshmi Ramanaa…

Vaishya Manorath Paayo, Shraddhaa Taj Dini, Swami Shraddhaa Taj Dini |
So Phal Bhogyo Prabhuji, Phir Stuti Kini | Om Jai Lakshmi Ramanaa…
Bhaav Bhakti Ke Kaaran, Chhin-Chhin Rup Dharyo |
Swami Chhin-Chhin Rup Dharyo | Shraddha Dhaaran Kini, Tinako Kaaj Saryo |
Om Jai Lakshmi Ramanaa…
Gvaal Baal Sang Raja, Van Mein Bhakti Kari, Swami Van Mein Bhakti Kari |
Manavaanchhit Phal Dinho, Dindayaal Hari | Om Jai Lakshmi Ramanaa…
Chadhat Prasaad Savaaya, Kadali Phal Meva, Swami Kadali Phal Mevaa |
Dhup Dip Tulasi Se, Raaji Satyadevaa | Om Jai Lakshmi Ramanaa…
Satyanarayan Ki Aarati, Jo Koi Nar Gaave, Swami Jo Koi Nar Gaave | Kahat Shivanand Svami,
Vanchhit Phal Paave |
Om Jai Lakshmi Ramanaa

ASTROLOGICAL
Ceremonies and rituals
At birth, a child is initiated into the family ritually. The child's naming ceremony may happen
many weeks or even months later, and it is called the bārsa. In many Indian Hindu communities,
the naming is most often done by consulting the child's horoscope, which suggests various names
depending on the child's Lunar sign (called Rashi). However, in Marathi Hindu families, the
name that the child inevitably uses in secular functions is the one decided by their parents. If a
name is chosen on the basis of the horoscope, then that is kept a secret to ward off the casting of
a spell on the child during their life. During the naming ceremony, the child's paternal aunt has
the honor of naming the infant. When the child is 11 months old, they get their first hair-cut. This
is also an important ritual and is called Jawal (जावळ). In the Maratha community, the
maternal uncle is given the honour of the first snip during the ceremony.[119]
In Brahman, CKP and Gaud Saraswat Brahman communities when a male child reaches his
eighth birthday, he undergoes the initiation thread ceremony variously known as Munja (in
reference to the Munja grass that is of official ritual specification), Vratabandha,
or Upanayanam.
Marathi Hindu people are historically endogamous within their caste but exogamous with their
clan. Cross-cousin alliances are allowed by most Marathi Hindu communities.[119] Hindu
marriages, more often than not, take place by negotiation. The Mangalsutra is the symbol of
marriage for the woman. Studies show that most Indians' traditional views on caste, religion,
and family background have remained unchanged when it came to marriage, that is, people
marry within their own castes and matrimonial advertisements in newspapers are still classified
by caste and sub-caste.
While arranging a marriage, gana, gotra, pravara, devak are all kept in mind. Horoscopes are
matched. Ghosal describes the marriage ceremony as, 'The groom, along with the bride's party
goes to the bride's house. A ritual named Akshata is performed in which people around the
groom and bride throw haldi (turmeric) and kunku (vermilion) colored rice grains on the
couple. After the Kanyadan ceremony, there is an exchange of garlands between the bride and
the groom. Then, the groom ties the Mangalsutra around the neck of the bride. This is followed

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by granthibandhan in which the end of the bride's sādi/sāri is tied to the end of the groom's
dhoti, and a feast is arranged at the groom's place.'
Elements of a traditional Marathi Hindu wedding ceremony include seemant poojan on the
wedding eve. The dharmic wedding includes the antarpat ceremony followed by the Vedic
ceremony which involves the bridegroom and the bride walking around the sacred fire seven
times to complete the marriage. Modern urban wedding ceremonies conclude with an evening
reception. A Marathi Hindu woman becomes part of her husband's family after marriage and
adopts the gotra as well as the traditions of her husband's family.
After weddings and after thread ceremonies, many Maratha, Deshastha Brahmin and Dhangar
families arrange a traditional religious singing performance by a Gondhali group
Decades ago, girls married the groom of their parents' choice by their early teens or before.
Even today, girls are married off in their late teens by rural and orthodox educated people.
Urban women may choose to remain unmarried until the late 20s or even early 30s.
Marathi Hindu people dispose their dead by cremation. The deceased's son carries the corpse to
the cremation ground atop a bier. The eldest son lights the fire for the corpse at the head for
males and at the feet for females. The ashes are gathered in an earthen pitcher and immersed in
a river on the third day after death. This is a 13-day ritual with the pinda being offered to the
dead soul on the 11th and a Śrāddha(Shrāddha) ceremony followed by a funeral feast on the
13th. Cremation is performed according to Vedic rites, usually within a day of the individual's
death. Like all other Hindus, the preference is for the ashes to be immersed in a river. Holy
rivers such as the Ganges river or Godavari have increasingly become popular for this ritual as
traveling has become easier in modern times. Śrāddha becomes an annual ritual in which all
forefathers of the family who have passed on are remembered. These rituals are expected to be
performed only by male descendants, preferably the eldest son of the deceased.
Hindu calendar and festivals

A Gudhi is erected on Gudhi Padwa. RIGHT Dnyaneshwar palakhi on its way to Pandharpur. 9
Grahas lined up for Puja ceremony

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The Marathi, Kannada and Telugu people follow the Deccan Shalivahana Hindu calendar,
which may have subtle differences with calendars followed by other communities in India. The
calendar follows the Amanta tradition where the lunar month ends on no moon day. Marathi
Hindus celebrate most of the Indian Hindu festivals such as Dasara, Diwali and Raksha
Bandhan. These are, however, celebrated with certain Maharashtrian regional variations.
Others festivals like Ganeshotsav have a more characteristic Marathi flavour. The festivals
described below are in chronological order as they occur during a Shaka year, starting with
Shaka new year festival of Gudhi Padwa.[130][131]

 Gudhi Padwa: A victory pole or Gudi is erected outside homes on the day. This day is
considered one of the three-and-a-half most auspicious days of the Hindu calendar and
many new ventures and activities such as opening a new business etc. are started on this
day. The leaves of Neem or and shrikhand are a part of the day's cuisine. The day is also
known as Ugadi, the Kannada and Telugu New Year.
 Akshaya Tritiya: The third day of Vaishakh is celebrated as Akshaya Tritiya. This is one of
the three-and-a-half most auspicious days in the Hindu Calendar and usually occurs in the
month of April. In the Vidharbha region, this festival is celebrated in remembrance of the
departed members of the family. The upper castes feed a Brahmin and married couple on
this day. The Mahars community used to celebrate it by offering food to crows. This marks
the end of the Haldi-Kunku festival which is a get-together organised by women for women.
Married women invite lady friends, relatives, and new acquaintances to meet in an
atmosphere of merriment and fun. On such occasions, the hostess distributes bangles,
sweets, small novelties, flowers, betel leaves, and nuts as well as coconuts. The snacks
include kairichi panhe (raw mango juice) and vatli dal, a dish prepared from
crushed chickpeas.
 Vat Pournima: This festival is celebrated on Jyeshtha Pournima (full moon day of the
Jyeshtha month in the Hindu calendar), around June. On this day, women fast and worship
the banyan tree to pray for the growth and strength of their families, like the sprawling tree
which lives for centuries. Married women visit a nearby tree and worship it by tying red
threads of love around it. They pray for well-being and long life for their husband.

 Ashadhi Ekadashi: Ashadhi Ekadashi (11th day of the month of Ashadha, (falls in July–
early August of Gregorian calendar) is closely associated with the
Marathi sants Dnyaneshwar, Tukaram and others. Twenty days before this day, thousands
of Warkaris start their pilgrimage to Pandharpur from the resting places of the saint. For
example, in the case of Dynaneshwar, it starts from Alandi with
Dynaneshwar's paduka (symbolic sandals made out of wood) in a Palakhi. Varkaris
carry tals or small cymbals in their hand, wear Hindu prayer beads made
from tulasi around their necks and sing and dance to the devotional hymns and prayers
to Vitthala. People all over Maharashtra fast on this day and offer prayers in the temples.
This day marks the start of Chaturmas (The four monsoon months, from Ashadh to Kartik)
according to the Hindu calendar. This is one of the most important fasting days for Marathi
Hindu people.

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 Guru Pournima: The full moon day of the month of Ashadh is celebrated as Guru
Pournima. For Hindus Guru-Shishya (teacher-student) tradition is very important, be it
educational or spiritual. Gurus are often equated with God and always regarded as a link
between the individual and the immortal. On this day spiritual aspirants and devotees
worship Maharshi Vyasa, who is regarded as Guru of Gurus.
 Divyanchi Amavasya: The new moon day/last day of the month of Ashadh/आषाढ (falls
between June and July of Gregorian Calendar) is celebrated as Divyanchi Amavasya. This
new moon signifies the end of the month of Ashadh, and the arrival of the month of Shravan,
which is considered the most pious month of the Hindu calendar. On this day, all the
traditional lamps of the house are cleaned and fresh wicks are put in. The lamps are then lit
and worshiped. People cook a specific item called diva (literally lamp), prepared by
steaming sweet wheat dough batter and shaping it like little lamps. They are eaten warm
with ghee.
 Nag Panchami: One of the many festivals in India during which Marathi people celebrate
and worship nature. Nags (cobras) are worshiped on the fifth day of the month of Shravan
(around August) in the Hindu calendar. On Nagpanchami Day, people draw a nag family
depicting the male and female snake and their nine offspring or nagkul. The nag family is
worshiped and a bowl of milk and wet chandan (sandalwood powder) offered. It is believed
that the nag deity visits the household, enjoys languishing in the moist chandan, drinks the
milk offering, and blesses the household with good luck. Women put
temporary henna tattoos (mehndi) on their hand on the previous day, and buy new bangles
on Nagpanchami Day. According to folklore, people refrain from digging the soil, cutting
vegetables, frying and roasting on a hot plate on this day, while farmers do not harrow their
farms to prevent any accidental injury to snakes. In a small village named Battis Shirala in
Maharashtra a big snake festival is held which attracts thousands of tourists from all over
the world. In other parts of Maharashtra, snake charmers are seen sitting by the roadsides
or moving from one place to another with their baskets holding snakes. While playing the
lingering melodious notes on their pungi, they beckon devotees with their calls—Nagoba-la
dudh de Mayi ('Give milk to the cobra oh mother!'). Women offer sweetened milk, popcorn
(lahya in Marathi) made out of jwari/dhan/corns to the snakes and pray. Cash and old
clothes are also given to the snake-charmers. In Barshi Town in the Solapur district, a
big jatra (carnival) is held at Nagoba Mandir in Tilak chowk.
 Rakhi Pournima and Narali Pournima: Narali Pournima is celebrated on the full moon day
of the month of Shravan in the Shaka Hindu calendar (around August). This is the most
important festival for the coastal Konkan region because the new season for fishing starts
on this day. Fishermen and women offer coconuts to the sea and ask for a peaceful season
while praying for the sea to remain calm. The same day is celebrated as Rakhi Pournima to
commemorate the abiding ties between brother and sister in Maharashtra as well other parts
of Northern India. Narali bhaat (sweet rice with coconut) is the main dish on this day. On
this day, Brahmin men change their sacred thread (Janve; Marathi: जानवे) at a common
gathering ceremony called Shraavani (Marathi:श्रावणी).

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Gokulashtami dahi-handi celebration/ Oxen decorated for Pola in a village.

 Gokul Ashtami: The birthday of Krishna is celebrated with great fervour all over India on
the eighth day of second fortnight of the month Shravan (usually in the month of August). In
Maharashtra, Gokul Ashtami is synonymous with the ceremony of dahi handi. This is a
reenactment of Krishna's efforts to steal butter from a matka (earthen pot) suspended from
the ceiling. Large earthen pots filled with milk, curds, butter, honey, fruits, etc. are
suspended at a height of between 20 and 40 feet (6.1 and 12.2 m) in the streets. Teams of
young men and boys come forward to claim this prize. They construct a human pyramid by
standing on each other's shoulders until the pyramid is tall enough to enable the topmost
person to reach the pot and claim the contents after breaking it. Currency notes are often
tied to the rope by which the pot is suspended. The prize money is distributed among those
who participate in the pyramid building. The dahi-handi draws a huge crowd and they
support the teams trying to grab these pots by chanting 'Govinda ala re ala'.
 Mangala Gaur: Pahili Mangala Gaur (first Mangala Gaur) is one of the most important
celebrations for the new brides amongst Marathi Brahmins. On the Tuesday of the month of
the Shravan falling within a year after her marriage, the new bride performs Shivling puja
for the well-being of her husband and new family. It is also a get-together of all womenfolk.
It includes chatting, playing games, ukhane (married women take their husband's name
woven in 2/4 rhyming liners) and sumptuous food. They typically play zimma, fugadi,
bhendya (more popularly known as Antakshari in modern India) until the early hours of the
following morning.

 Bail Pola: the festival is celebrated on the new moon day (Pithori Amavasya) of the month of
Shravan (August - September), to honor farm oxen for their service. On this day the oxen
are decorated by their owners and taken around the village in a parade.The festival is
popular in rural areas of Maharashtra and other Southern Indian States.

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 Hartalika: The third day of the month of Bhadrapada (usually around August/September) is
celebrated as Hartalika in honour of Harita Gauri or the green and golden goddess of
harvests and prosperity. A lavishly decorated form of Parvati, Gauri is venerated as the
mother of Ganesha. Women fast on this day and worship Shiva and Parvati in the evening
with green leaves. Women wear green bangles and green clothes and stay awake till
midnight. Both married and unmarried women may observe this fast.

A clay idol of Ganesh being immersed in water at the conclusion of the annual Ganeshotsav on
the 11th day or Anant Chaturdashi/ Women performing Bhondla dance during the festival of
Navratri

 Ganeshotsav: This 11-day festival starts on Ganesh Chaturthi on the fourth day
of Bhadrapada in honour of Ganesha, the God of wisdom. Hindu households install in their
house, Ganesha idols made out of clay called shadu and painted in watercolours. Early in
the morning on this day, the clay idols of Ganesha are brought home while
chanting Ganpati Bappa Morya and installed on decorated platforms. The idol is worshiped
in the morning and evening with offerings of flowers, durva(strands of young
grass), karanji and modaks.[139][140] The worship ends with the singing of an aarti in honour
of Ganesha, other gods and saints. The worship includes singing the aarti 'Sukhakarta
Dukhaharta', composed by the 17th century saint, Samarth Ramdas .[141] Family traditions
differ about when to end the celebration. Domestic celebrations end after 1 1⁄2, 3, 5, 7 or 11
days. At that time the idol is ceremoniously brought to a body of water (such as a lake, river
or the sea) for immersion. In Maharashtra, Ganeshotsav also incorporates other festivals,
namely Hartalika and the Gauri festival, the former is observed with a fast by women on the
day before Ganesh Chaturthi, while the latter by the installation of idols of Gauris. [142] In
1894, Nationalist leader Lokmanya Tilak turned this festival into a public event as a means
of uniting people toward the common goal of campaigning against British colonial rule. The
public festival lasts for 11 days with various cultural programmes including music concerts,
orchestra, plays, and skits. Some social activities are also undertaken during this period like
blood donation, scholarships for the needy, or donations to people suffering from any kind of
natural calamity. Due to environmental concerns, a number of families now avoid bodies of
water, and let the clay statue disintegrate in a barrel of water at home. After a few days, the
clay is spread in the home garden. In some cities, a public, eco-friendly process is used for
the immersion.

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 Gauri/Mahalakshmi: Along with Ganesha, Gauri (also known as Mahalaxmi in the

Vidharbha region of Maharashtra) festival is celebrated in Maharashtra. On the first day of
the three-day festival, Gauris arrive home, the next day they eat lunch with a variety of
sweets, and on the third day, they return to their home. Gauris arrive in a pair, one
as Jyeshta (the Elder one) and another as Kanishta (the Younger one). They are treated
with love since they represent the daughters arriving at their parents' home. In many parts of
Maharashtra including Marathwada and Vidarbha, this festival is called Mahalakshmi or
Mahalakshmya or simply Lakshmya.
 Anant Chaturdashi: The 11th day of the Ganesh festival (14th day of the month of
Bhadrapada) is celebrated as Anant Chaturdashi, which marks the end of the celebration.
People bid a tearful farewell to the God by immersing the installed idols from home/public
places in water and chanting 'Ganapati Bappa Morya, pudhchya warshi Lawakar ya!!'
('Ganesha, come early next year.') Some people also keep the traditional wow (Vrata) of
Ananta Pooja. This involves the worship of Ananta the coiled snake or Shesha on which
Vishnu resides. A delicious mixture of 14 vegetables is prepared as naivedyam on this day.
 Navaratri and Ghatasthapana: Starting with the first day of the month of Ashvin in the
Hindu calendar (around the month of October), the nine-day and -night festival immediately
preceding the most important festival Dasara is celebrated all over India with different
traditions. In Maharashtra, on the first day of this 10-day festival, idols of the
Goddess Durga are ritually installed at many homes. This installation of the Goddess is
popularly known as Ghatasthapana..
During this Navavatri, girls and women perform 'Bhondla/Hadga' as the Sun moves to the
thirteenth constellation of the zodiac called 'Hasta' (Elephant). During the nine days, Bhondla
(also known as 'Bhulabai' in the Vidarbha region of Maharashtra) is celebrated in the garden or
on the terrace during evening hours by inviting female friends of the daughter in the house. An
elephant is drawn either with Rangoli on the soil or with a chalk on a slate and kept in the
middle. The girls go around it in a circle, holding each other's hands and singing Bhondla
songs. All Bhondla songs are traditional songs passed down through the generations. The last
song typically ends with the words '...khirapatila kaay ga?' ('What is the special dish today?').
This 'Khirapat' is a special dish, or dishes, often made laboriously by the mother of the host girl.
The food is served only after the rest of the girls have correctly guessed what the covered dish or
dishes are. There are some variations with how the Navratri festival is celebrated. For example,
in many Brahmin families, celebrations include offering lunch for nine days to a specially
invited a group of guests. The guests include a married Woman (Marathi:सवाष्ण ), a
Brahmin and, a Virgin (Marathi:कुमारिका). In the morning and evening, the head of the
family ritually worships either the goddess Durga, Lakshmi or Saraswati. On the eighth day, a
special rite is carried out in some families. A statue of the goddess Mahalakshmi, with the face
of a rice mask, is prepared and worshiped by newly married girls. In the evening of that day,
women blow into earthen or metallic pots as a form of worship to please the goddess. Everyone
in the family accompanies them by chanting verses and Bhajans. The nine-day festival ends with
a Yadna or reading of a Hindu Holy book (Marathi:पारायण ).

 Dasara: This festival is celebrated on the tenth day of the Ashvin month (around October)
according to the Hindu Calendar. This is one of the three-and-a-half most auspicious days in
the Hindu Lunar calendar when every moment is important. On the last day (Dasara day),
the idols installed on the first day of the Navaratri are immersed in water. This day also

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marks the victory of Rama over Ravana. People visit each other and exchange sweets. On
this day, people worship the Aapta tree and exchange its leaves (known as golden leaves)
and wish each other a future like gold. There is a legend involving Raghuraja, an ancestor
of Rama, the Aapta tree and Kuber. There is also another legend about the Shami tree
where the Pandava hid their weapons during their exile.
 Kojagari Pournima: Written in the short form of Sanskrit as 'Ko Jagarti (को
जागरति) ?' ( Sandhi of 'कः जागरति,' meaning 'Who is awake?'), Kojagiri is
celebrated on the full moon day of the month of Ashwin. It is said that on this Kojagiri night,
the Goddess Lakshmi visits every house asking 'Ko Jagarti?' and blesses those who are
awake with fortune and prosperity. To welcome the Goddess, houses, temples, streets, etc.
are illuminated. People get together on this night, usually in open spaces (e.g. in gardens or
on terraces), and play games until midnight. At that hour, after seeing the reflection of the
full moon in milk boiled with saffron and various varieties of dry fruits, they drink the
concoction. The eldest child in the household is honoured on this day.

A replica fort made by children during Diwali

 Diwali: Just like most other parts of India, Diwali, a four to five day-long festival, is one of
the most popular Hindu festivals. Houses are illuminated for the festival with rows of clay
lamps known as panati and decorated with rangoli and aakash kandils (decorative lanterns
of different shapes and sizes). Diwali is celebrated with new clothes, firecrackers and a
variety of sweets in the company of family and friends. In Marathi tradition, during days of
Diwali, family members have a ritual bath before dawn and then sit down for a breakfast of
fried sweets and savory snacks. These sweets and snacks are offered to visitors to the house
during the multi-day festival and exchanged with neighbors. Typical sweet preparations
include Ladu, Anarse, Shankarpali, and Karanjya. Popular savory treats
include chakli, shev, and chivada. Being high in fat and low in moisture, these snacks can
be stored at room temperature for many weeks without spoiling.
 Kartiki Ekadashi and Tulshicha Lagna: The 11th day of the month of Kartik marks the end
of Chaturmas and is called Kartiki Ekadashi (also known as Prabodhini Ekadashi). On this
day, Hindus, particularly the followers of Vishnu, celebrate his awakening after
a Yoganidra of four months of Chaturmas. People worship him and fast for the entire day.
The same evening, or the evening of the next day, is marked by Tulshi Vivah or Tulshicha
Lagna. The Tulsi (Holy Basil plant) is held sacred by the Hindus as it is regarded as an
incarnation of Mahalaxmi who was born as Vrinda. The end of Diwali celebrations mark the
beginning of Tulshicha Lagna. Marathis organise the marriage of a sacred Tulshi plant in
their house with Krishna. On this day the Tulshi vrundavan is coloured and decorated as a
bride. Sugarcane and branches of tamarind and amla trees are planted along with the tulsi
plant. Though a mock marriage, all the ceremonies of an actual Maharashtrian marriage
are conducted including chanting of mantras, Mangal Ashtaka and tying of Mangal
Sutra to the Tulshi. Families and friends gather for this marriage ceremony, which usually
takes place in the late evening. Various pohe dishes are offered to Krishna and then
distributed among family members and friends. This also marks the beginning of marriage
season.
The celebration lasts for three days and ends on Kartiki Pournima or Tripurari Pournima.

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Devotees showering turmeric powder (bhandara) on each other at Khandoba Temple

in Jejuri during Champa Shashthi./Traditional Sesame seed based sweets for Makar Sankrant

 Khandoba Festival/Champa Shashthi: This is a six-day festival, from the first to the sixth
lunar day of the bright fortnight of the Hindu month of Margashirsha. It is celebrated in
honour of Khandoba by many Marathi families. Ghatasthapana, similar to Navaratri, also
takes place in households during this festival. A number of families also hold fast during this
period. The fast ends on the sixth day of the festival called Champa Shashthi. [147] Among
some Marathi Hindu communities, the Chaturmas period ends on Champa Sashthi. As it is
customary in these communities not to consume onions, garlic, and egg plant (Brinjal /
Aubergine) during the Chaturmas, the consumption of these food items resumes with ritual
preparation of Bharit (Baingan Bharta) and rodga, small round flat bread prepared
from jwari (white millet).
 Darshvel Amavasya: It is last day of the Hindu month Pausha. This festival is mostly
celebrated in Marathwada region, especially
in Latur, Osmanabad, Beed, Nanded and Bidar districts. Special for farmers, people get to
their farms and invite friends and relatives their. Place deity (Sthan daivata) is worshipped
on occasion. Alum powder is applied to five stones representing five Pandavas. They are
covered with hut of grass and pink cloth (shalu) is tied to hut. Farmer
pours buttermilk around the deity idol and all over the field praying "ol ghe ol ghe saalam
pol ge" (meaning be wet and let the year be wealthy till next Darshvel Amavasya).
 Bhogi: The eve of the Hindu festival 'Makar Sankranti' and the day before is called Bhogi.
Bhogi is a festival of happiness and enjoyment and generally takes place on 13 January. It is
celebrated in honour of Indra, 'the God of Clouds and Rains'. Indra is worshiped for the
abundance of the harvest, which brings plenty and prosperity to the land. Since it is held in
the winter, the main food for Bhogi is mixed vegetable curry made with carrots, lima beans,
green capsicums, drumsticks, green beans and peas. Bajra roti (i.e. roti made of pearl
millet) topped with sesame as well as rice and moog dal khichadi are eaten to keep warm in
winter. During this festival people also take baths with sesame seeds.

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 Makar Sankranti: Sankraman means the passing of the sun from one zodiac sign to the next.
This day marks the sun's passage from the Tropic of Dhanu (Sagittarius) to Makar
(Capricorn). Makar Sankranti falls on 14 January in non-leap years and on 15 January in
leap years. It is the only Hindu festival that is based on the solar calendar rather than
the Lunar calendar. Maharashtrians exchange tilgul or sweets made of jaggery and sesame
seeds along with the customary salutation, Tilgul ghya aani god bola, which means 'Accept
the Tilgul and be friendly'. Tilgul Poli or gulpoli are the main sweet preparations made on
the day in Maharashtra. It is a wheat-based flatbread filled with sesame seeds and jaggery.
 Maha Shivratri: Maha Shivratri (also known as Shivaratri) means 'Great Night of Shiva' or
'Night of Shiva'. It is a Hindu festival celebrated every year on the 13th night and 14th day
of Krishna Paksha (waning moon) of the month of Maagha (as
per Shalivahana or Gujarati Vikrama) or Phalguna (as per Vikrama) in the Hindu
Calendar, that is, the night before and day of the new moon. The festival is principally
celebrated by offerings of bael (bilva) leaves to Shiva, all day fasting, and an all-night long
vigil. The fasting food on this day includes chutney prepared with the pulp of the kavath
fruit (Limonia).
Shimga being celebrated on the port of Harne on the Konkan coast

 Holi, Shimga and Rangapanchami: The festival of Holi falls in Falgun, the last month of the
Marathi Shaka calendar. Marathi people celebrate this festival by lighting a bonfire and
offering puran poli to the fire. In North India, Holi is celebrated over two days with the
second day celebrated with throwing colours. In Maharashtra it is known as Dhuli Vandan.
However, Maharashtrians celebrate colour throwing five days after Holi on
Rangapanchami. In Maharashtra, people make puran poli as the ritual offering to the holy
fire.
In coastal Konkan area, the festival of Shimga is celebrated which not only incorporates Holi
but also involves other rituals and celebrations which precede Holi and extends for a few days
more.

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Bullock cart race at a Jatra in Manchar, Maharashtra/Princess Indira Raje (1892-1968)

of Baroda as a young girl with her mother, Chimnabai II, wearing a 'Nauvari', a traditional
Maharashtrian sari

 Village Urus or Jatra: A large number of villages in Maharashtra hold their annual festivals
(village carnivals) or urus in the months of January–May. These may be in the honour of the
village Hindu deity (Gram daivat) or the tomb (dargah) of a local Sufi Pir saint. Apart from
religious observations, celebrations may include bullock-cart racing, kabbadi, wrestling
tournaments, a fair and entertainment such as a lavani/tamasha show by travelling dance
troupes. A number of families eat meat preparations only during this period. In some
villages, women are given a break from cooking and other household chores by their
menfolk.[155]
Festivals and celebrations observed by other communities[edit]
Dhamma Chakra Pravartan Din
On 14 October 1956 at Nagpur, Maharashtra, India, Dr. Babasaheb Ambedkar embraced
Buddhist religion publicly and gave Deeksha of Buddhist religion to his more than 380,000
followers. The day is celebrated as Dharmacakra Pravartan Din. The grounds in Nagpur on
which the conversion ceremony took place is known as Deekshabhoomi. Every year more than
million Buddhist people especially Ambedkarite from all over the world visit Deekshabhoomi to
commemorate Dhamma Chakra Pravartan Din.
Christmas
Christmas is celebrated to mark the birthday of Jesus Christ. Like in other parts of India,
Christmas is celebrated with zeal by the indigenous Marathi Catholics such as the East Indians.
[158]

Food

A typical simple Maharashtrian meal with bhaaji, bhakari, raw onion and pick// A typical
Diwali plate of snack (faral ). Clockwise from top: chakli, kadboli, shev, gaathi, chivda and in
the center are yellow besan and white rava ladu.
The many communities in Marathi society result in a diverse cuisine. This diversity extends to
the family level because each family uses its own unique combination of spices. The majority of

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Maharashtrians do eat meat and eggs, but the Brahmin community is mostly lacto-vegetarian.
The traditional staple food on Desh (the Deccan plateau) is usually bhakri, spiced cooked
vegetables, dal and rice. Bhakri is an unleavened bread made using Indian millet
(jowar), bajra or bajri.[159] However, the North Maharashtrians and urbanites prefer roti,
which is a plain bread made with wheat flour.[160] In the coastal Konkan region, rice is the
traditional staple food. An aromatic variety of ambemohar rice is more popular amongst
Marathi people than the internationally known basmati rice. Malvani dishes use more wet
coconut and coconut milk in their preparation. In the Vidarbha region, little coconut is used in
daily preparations but dry coconut, along with peanuts, is used in dishes such as spicy savjis or
mutton and chicken dishes.
Thalipeeth is a popular traditional breakfast flat bread that is prepared using bhajani, a mixture
of many different varieties of roasted lentils.
Marathi Hindu people observe fasting days when traditional staple food like rice and chapatis
are avoided. However, milk products and non-native foods such as potatoes, peanuts
and sabudana preparations (sabudana khicdi) are allowed, which result in a carbohydrate-rich
alternative fasting cuisine.
Some Maharashtrian dishes including sev bhaji, misal pav and patodi are distinctly regional
dishes within Maharashtra.
In metropolitan areas including Mumbai and Pune, the pace of life makes fast food very
popular. The most popular forms of fast food amongst Marathi people in these areas
are: bhaji, vada pav, misal pav and pav bhaji. More traditional dishes are sabudana
khichdi, pohe, upma, sheera and panipuri. Most Marathi fast food and snacks are purely lacto-
vegetarian in nature.
In South Konkan, near Malvan, an independent exotic cuisine has developed called Malvani
cuisine, which is predominantly non-vegetarian. Kombdi vade, fish preparations and baked
preparations are more popular here. Kombdi Vade, is a recipe from the Konkan region. Deep
fried flatbread made from spicy rice and urid flour served with chicken curry, more specifically
with Malvani chicken curry.
Desserts are an important part of Marathi food and include puran
poli, shrikhand, basundi, kheer, gulab jamun, and modak. Traditionally, these desserts were
associated with a particular festival, for example, modaks are prepared during the Ganpati
Festival.
Attire
Traditionally, Marathi women commonly wore the sari, often distinctly designed according to
local cultural customs. Most middle aged and young women in urban Maharashtra dress in
western outfits such as skirts and trousers or salwar kameez with the traditionally nauvari or
nine-yard sari, disappearing from the markets due to a lack of demand. Older women wear the
five-yard sari. In urban areas, the five-yard sari is worn by younger women for special
occasions such as weddings and religious ceremonies. Among men, western dress has greater
acceptance. Men also wear traditional costumes such as the dhoti and pheta on cultural
occasions. The Gandhi cap along with a long white shirt and loose pajama style trousers is the
popular attire among older men in rural Maharathra. Women wear traditional jewellery derived

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from Marathas and Peshwas dynasties. Kolhapuri saaj, a special type of necklace, is also worn
by Marathi women. In urban areas, many women and men wear western attire.
The Satyanarayanã Puja or ( 9 Graha Puja)

Navagraha(Nine Planets) in Jyotish

According to Vedic Astrology, the planets (Navagraha) are relay stations for the reception and
transmission of stellar energies. In Vedic Astrology, the seven major or visible planets are
normally listed in order of the days they rule: Sun, Mars, Mercury, Jupiter, Venus, Saturn for
Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Satutday.These seven planets
along with the shadowy planets Rahu and Ketu are called as NAVAGRAHA in Vedic Astrology
(Jyotish). All the principles and theories of jyotish or vedic astrology is based on the planetary
positions and house position of Navagraha.

Order of Navagraha

Of the Navagraha, the Sun and the Moon, as the two luminaries are most important. Next in
importance are Mars, Jupiter and Saturn as the major planets beyond the orbit of the earth.
Then come Venus and Mercury as the major planets within the orbit of Earth and therefore
always close to the Sun.
The Lunar nodes, norh and south, called Rahu and Ketu, regarded as shadowy or secondary
planets, are of yet less imporatance.
Navagraha and the Qualities of Nature
The Navagraha are generally given the three qualities as follows:

QUALITIES NAVAGRAHA

Sattva Sun, Moon and Jupiter

Rajas Mercury and Venus

Tamas Mars and Saturn (also Rahu and Ketu)

Elements of the Navagraha

The traditional association of elements and navagraha in Vedic Astrology are as follows:

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ELEMENTS - TATVA NAVAGRAHA

Space Jupiter

Air Saturn and Rahu

Fire Sun, Mars and Ketu

Water Moon and Venus

Earth Mercury

Navagraha Natures - Benefic and Malefic

In Vedic Astrology navagraha give their results depending upon the benefic and malefic nature.
The nature or prakriti of Navagraha is as follows:

NATURE - PRAKRITI NAVAGRAHA

Greater Benefic Jupiter

Lesser Benefic Venus

Genaral Benefic Moon and Mercury

Greater Malefic Saturn and Rahu

Lesser Malefic Mars and Ketu

General Malefic Sun

Complete Astrological Significance

The Satyanarayanã Puja is a religious worship of the Hindu god Vishnu. Satya means “truth”
and narayana means, “The highest being” so Satyanarayanã means “The highest being who is
an embodiment of Truth”. Vratã or Puja means a religious vow, religious observance, or
obligation. Hindus throughout perform Sri Satyanarayanã Vratã for the divine blessings of

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health, wealth, prosperity, opulence, education; relief from troubles and sickness. It can also be
performed because of success in business or career growth; during social functions like
marriages, house-warming ceremonies, naming of the children and so on.
Legend: This puja is first mentioned in Skanda Purana, Reva Kanda by Suta Puranik to the
rishis in Naimisharanya. The details are part of the Katha (Story) that is usually read during the
ritual.

A painting of Narayana (Viṣṇu) seated on lotus

Sri Satya Narayana puja is a very popular ritual in most parts of India including Gujarat,
Maharashtra, Assam, Bengal, Karnataka, Andhra Pradesh,Telangana,Bihar, Odisha, Manipur.
The ritual is usually performed on the Full moon day of every month, Ekadashi (11th day after
full moon or new moon), Kārtika Pūrṇimā, Vaiśākhā Pūrṇimā, solar eclipse day or on Saṅkrānti
except during Āṣāḍha Chandra Masa[5]. It is also performed on special occasions and during
times of achievements, as an offering of gratitude to the Lord. These occasions could include
marriage, graduation, start of a new job, purchase of a new home, to name a few. In addition,
the performance of this most auspicious puja generally confers a child to couples trying to start
a family[6].
The Satyanarayan puja can be performed on any day for any reason. It is not a puja confined to
any festivities, but Purnima (full moon day) is considered specifically auspicious for this puja.
Performing this puja in the evening is considered more appropriate. However, one can perform
this puja in the morning as well
This puja is very simple, can be performed by anyone, and it does not require a priest to perform
it. The original concept was instructions given by rishi Narada Muni while on tour of earth he
noticed tremendous amounts of sufferings all around due to malnutrition. He went to lord
Vishnu and described the situation and was told with instructions to perform Pooja and the
other stories to be narrated. One of the key instruction was to invite as many friends, relatives
and neighbors to attend the ceremony and to feed them and to offer as many types of fruits as
possible and the sufferings will be eliminated, and this was due to being well fed and
consumption of fruits.

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Preparation: The previous night, think of Lord Sri Satyanarayana and mentally decide to
perform puja the next day. Invite your relatives and friends. Tradition mandates to abstain from
worldly pleasures.
On the puja day, early in the morning keeping the same thoughts of worshiping the Lord, take a
head bath. If performing the evening, again take a head-bath. This should be done by both
husband and wife. Wear a clean dress.
Observe Fast (if possible).
Keep all the things for puja ready, near the altar. The total duration of the puja - start to finish –
will be around 3 hours.
Decorate the front door with mango leaves. The place near the altar is cleaned (with cow dung,
where possible).
The Altar is placed in an East-West direction such that the devotees performing the puja will be
seated facing east. It is decorated with floral designs, usually using rice flour and other coloured
powders. A new white cloth is spread on the Altar and layered with raw rice.

Peeta
A Kalash (small pot made of Silver, Copper, Brass, or even earthen) is placed in the middle of
Altar. That small pot should add one betel nut, one rupee coin, some jwar or wheat and then
filled it with holy water like gangajal, if not available you can use clean water .A coconut is
placed on top and wrapped with a cloth.5 Mango or ashok leaves are placed between the
coconut and the pot. After this a red thread (kalava or moli) is tied 3 round in neck of pot . Make
a symbol of swastik in pot, it is a good and positive symbol .This too is decorated with Chandan
(Sandal paste) and kumkum. This process is called kalash sthapna .
A framed picture of Lord Satyanarayana is placed on the far side of the Altar. Flowers and
garlands can be placed on this frame.
Place all the puja items near the Altar.
The devotees performing the puja will be seated facing the Altar.
Prasad
Prasāda, is a material substance of vegetarian food that is a religious offering in
both Hinduism and Sikhism. It is normally consumed by worshippers after
worship. Mahaprasāda (also called Bhandārā) in Hinduism, similar to the langar in Sikhism,
is the consecrated food offered to the deity in the temple which is then shared and eaten by the
masses without discrimination. Sometimes this vegetarian offering will exclude the prohibited
items such as garlic, onion, roots, etc. The food is cooked as normal, usually rice, dal and
vegetables; avoiding any non-vegetarian (egg, meat, and fish dishes) and also avoid onion and
garlic.

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Make sure the kitchen is kept clean and devoid of impurities.

The main Prasad [offering] (is also called as Sapatha, Sheera or Sapaada Bhakshya prepared
with equal parts (usually one and one-forth parts) of sugar, Semolina, and Ghee. Popularly, it is
cooked to blanch. Cardamoms, cashews, raisins, and/or bananas may be added while cooking or
as garnishing. Some people avoid cooking and merely mix the ingredients together.
Various regional variations exist in the way it is cooked. It also has various names - Telugu
Prasadam,[8] Marathi Sheera,[9] Gujarati Sheera, Bengali Sinni, Punjabi Panjiri etc.
The main Prasad is offered together with daily food, various fruits, and Panchamrutam
(uncooked mixture of Milk, Yogurt, Ghee, Honey, and Sugar).
The following is a list of items needed for the puja

 Haldi (Turmeric powder)

 Kumkum ( Red vermillion or Sindoor )
 Navadhanya ( a mixture of nine herbs offered to navagraha ( nine planets ) )
 Incense sticks
 Camphor
 Sandal paste
 A photoframed picture of Lord Satyanarayana
 A small idol (or coin) of Lord Satyanarayana (optional)
 wheat or jwar (not rice)
 Grass
 Betel leaves (100)
 Betel nuts (50)

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 Coins (40)
 Dry Dates/ Almonds (50)
 Coconuts (8)
 Flowers, tulasi leaves
 Garland and floral garlands

 Two jars (Silver, Copper, Brass, or even earthen) – one for Kalash and another for the ritual
 Two flat plates
 A bell
 A large pidha table (for use as Altar)
 A large yellow cloth (to cover the Altar) pit is the favorite color or Satnarayan he wears
pitambar or yellow clothes
 A piece of yellow or red cloth (for the kalash)
 A ghee lamp (with at least three wicks)
 An oil lamp
 Cotton wicks
 Panchamrita (Uncooked mixture of milk, yogurt, honey, sugar, and ghee)
Good to have

 Conch shell
 One thousand Tulasi (Indian Basil) leaves.
 Tulasi manjari (flower of tulasi)
 Banana tree/leaves as a canopy
 White tila two table spoons (White tila or white sesame seeds is favorite of Lord Satnarayan.
Rose is his preferred flower)

The following procedure is as prescribed by and performed in Andhra Pradesh. Several regional
and traditional variations occur as mentioned in the following section.

Satya Nārāṇaya Pooja/ Sri Satyanarayana Puja at home

The devotee begins by purifying oneself (achamniyam) and sankalpam (a vow that the named
devotee is performing the puja on such time and era, to attain such cause).

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The puja starts with a prayer to Gaṇesha, to remove all obstacles that may occur as a result of
incorrectly performing the puja. This is done by the sixteen upacharas, chanting the names of
Lord Gaṇesha and offering prasada (offering usually consisting of banana, coconut, modak, a
sugar and coconut mixture, or laddu) and the showering of flowers. Subsequently, Varuna puja
(kalash puja) is performed.
A uniqueness of this puja is the invoking of pancha lokapalaka, navagrahas along with their
companion and co-companions, and the eight dikpalakas. This totals to 40 (5+9+(9*2)+8).
Each God has a vedic symbol of a unique metal. Since these are difficult to obtain by the
common means, and since the modern currency coins by minted with multiple metals, each
Guest God is represented by a coin. They are placed on a betel leaf. The betel nut, akshit and
dry dates are the offerings. Thus, the requirement of 40 coins, betel leaves and dry dates.
The main puja commences with the worship to Lord Satyanarayana. The idol (or coin) of Lord
Satyanarayana is bathed and cleaned with panchamritam. After placing the deity in the correct
position, 1008 names of Sri Satyanarayana are chanted.
This is followed by offering of Prasada and flowers (Mantra Pushpam).
Another requirement of the puja is that the story be heard among all those observing and
partaking in the puja.
The five-part story involves the origin of the puja, benefits of the puja, the potential mishaps that
may occur with the forgetting performance of the puja, the magnitude of the Lord's benevolence
and the importance of the Prasad, and consequences of snubbing the ritual.
The puja concludes with an Aarti which consists of lighting camphor in the vicinity of an image
of the Lord.
After the puja is over, participants and observers of the puja are required to partake the prasad
that was offered and blessed by the Lord.
Regional and Traditional Variations

 Many places the Varuna/ Kalash puja is done while invoking Ganesh at the start of the puja.
 The number of Athitis (divine guests) invoked varies substantially. Thus, the number of coins
and betel leaves count varies.
An essential part of this puja is listening to the Sri Satyanarayana Swami Katha (narrative).
The five-part story involves the origin of the puja, benefits of the puja, the potential mishaps that
may occur with the forgetting performance of the puja, the magnitude of the Lord's benevolence
and the importance of the Prasad, and consequences of snubbing the ritual.[22]
Chapter 1 narrates the origins of the puja. Sri Satyanarayana Katha comes from the Skanda
Puraṇa, Reva khaṇḍa.[23] Suta Maharṣhi is the one narrating this account to Saunaka Muni, in
Naimiṣaraṇya to the ṛiṣhis who were performing a thousand-year yajna for the benefit of
humanity. The procedure itself was narrated my Sriman Narayana to Narada.
Chapter 2 narrates the benefits of the puja. A poor Brahmin was approached by Lord Himself in
disguise and He advised him of the puja. Upon successful completion of the puja, the Brahmin
could overcome his difficulties and enjoy eternal bliss. It also narrates about the good fortune of

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a woodcutter who witnesses the Brahmin performing the puja and continues to gain prosperity
after performing the puja.
Chapter 3 narrates the mishaps that may occur for dishonoring the vow to perform the puja. A
merchant, with an intention to establish family, vows to perform the puja upon having a child.
He adjourns the vow to complete it during the child's marriage. Upon forgetting the vow, the
Lord puts the merchant in hardship. The merchant is falsely accused and imprisoned. His entire
business is confiscated by the king. His household goes bankrupt. He is freed when his wife
recollects the promise and performs the puja.
Chapter 4 narrates about the Lord's benevolence and the importance of the Prasad. This is a
continuation of the previous chapter. During an incident, the merchant puts off the Lord about
his merchandise, thereby losing all its value. Realizing his folly, the merchant regrets his
intemperance and seeks forgiveness. On hearing that the merchant reached the dockyard, his
wife and daughter, who were performing the puja at that time, forget to take the Prasad.
Angered with the disrespect, He makes the boats sink into the sea, only to be restored when they
have the Prasad.
Chapter 5 narrates about the importance of the puja and not that of the devotees. A group of
backwoodsmen was performing the puja. King discards and disregards the offerings, thereby
invoking the wrath of Sri Satyanarayana. The king loses his kingdom, wealth, and family, only to
be restored upon realizing his recklessness and seeking forgiveness to Sri Satyanarayana and
accepting the offerings.

Satyanarayana Puja at home

The rituals concludes with the Puja participants including the story audience
singing Invocation prayers (Aarti to Satya Nārāyaṇa.

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History & Significance Of Satyanarayan Puja — Smartpuja

History Of Satyanarayan Puja

History Of Satyanarayan Puja:

The Satyanarayana Vrata is a Hindu religious observance. The Satyanarayan Puja is performed
in reverence to the Narayan form of Lord Vishnu. The Lord in this form is considered an
existence of truth. This puja is conducted to ensure abundance in ones life. It is a ritual performed
by devotees on any important occasion like marriage, house warming ceremony etc. It can also
be performed on any day for any reason. Satyanarayan Puja is first mention in Skanda Purana.
The Satyanarayana Puja is usually done on the Purnima day of every month or any day you wish
to do it. It is also done on good occasions and during times of achievements as an offering of
gratitude to the Lord Vishnu. In addition, it is said that a devotional performance of this puja will
bear children to couples trying to start a family.
Sri Satyanarayana puja is an essential ceremony in lot of places in India including Gujarat,
Bengal, Andhra Pradesh and Maharashtra. Satyanarayan Puja is originated in Bengal as Satya
Pir and it was later adapted into Satyanarayan puja and Bengali people will celebrate
satyanaran Puja Before entering into new house. In Maharashtra, Satyanarayan Puja is not done
on Ekadashi. This puja has a special importance for the Chitpavan community of Maharashtra.

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Almost all Hindus in Andhra Pradesh have strong faith, belief, and devotion towards
Satyanarayan, an embodiment of Vishnu. There is a very famous temple for Sri Satyanarayana
Swamy at Annavaram, East Godavari district, Andhra Pradesh. (near Visakhapatnam ), India.
This vratam is performed daily in Annavaram. Large numbers of devotees, many with families,
visit the temple, offer prayers, perform this Vrata there, right in the temple.

Significance Of Satyanarayan Puja:

Shree Satyanarayan Puja is a puja or worship which is dedicated to Lord Vishnu (the
Preserver), one among the great Hindu trinities. The word “Satyanarayan” is an amalgamation
of two words, ‘Satya’ means truth, ‘Narayan’ means the highest and ultimate form of being or the
supreme man; that means Lord Vishnu is the personification of the truth.
Lord Satyanarayana is the form of lord Mahavishnu. The Lord in this form is considered to be the
embodiment of the truth. This puja is performed to ensure the prosperity , abundance, general
happiness and well being of the family members. The ritual seemed to have gained popularity in
modern times also. It is considerd to have beneficial effect upon those who perform it with
reverence and sincerity. According to the legends associated with the ritual, several kings and
merchants used to perform it in the past to overcome adversity, and earn the grace of
Satyanarayan swami, a benevolent form of lord Vishnu.
Satyanarayana means the lord of truth or the truth itself. ‘Satya’ means. Lord Narayana is the
almighty who is beleived to have created this world. So collectively it signifies the existence of
almighty who created life, who created nature.The ritual worship of Lord Vishnu or Sri
Satyanarayan Puja is generally performed on a full moon day or Purnima of every month or on
any special occasion such as achieving a milestone or fulfilling a wish, as a special thanksgiving
to the Godhead of the Hindu Trinity. The months of Kartik, Vaisakh, Shravan and Chaitra in the

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Hindu Calendar are ideal for this ritual. It can also be observed on new moon day or on a
Sankranti — the beginning or end of a Hindu month.
PRASADAM:
As a spiritual state prasāda has a rich history of meanings in the Sanskrit tradition from Vedic
literature onwards. In this textual tradition, prasāda is a mental state experienced by gods,
sages, and other powerful beings and is marked by spontaneous generosity and the bestowing of
boons. In the earliest literature (Rig Veda) onwards Prasāda is understood in this sense of a
mental state, not as an aspect of ritual practice. In later texts such as the Shiva Purāna,
references to prasāda as a material substance begins to appear alongside this older meaning.
[citation needed]
. Prasāda is also the companion emotion to samvega (the emotion Siddartha felt on his
first encounter with aging, illness, and death). Prasāda is the emotion Siddartha felt on
encountering the forest sramana: "a clear sense of serene confidence that one has found the way
out" (Robinson, p. 7, 2005). Samvega stirs up the mind whereas prasāda makes it calm. The two
emotions provide a proper balance of each other: "samvega keeps prasāda grounded in reality;
prasāda keeps samvega from turning into hopelessness"
In its material sense, prasāda is created by a process of giving and receiving between a
human devotee and the divine god. For example, a devotee makes an offering of a material
substance such as flowers, fruits, or sweets — which is called naivedya. The deity then 'enjoys'
or tastes a bit of the offering, which is then temporarily known as bhogya. This now-divinely
invested substance is called prasāda and is received by the devotee to be ingested, worn, etc. It
may be the same material that was originally offered or material offered by others and then re-
distributed to other devotees. In many temples, several kinds of Prasāda (e.g., nuts, sweets) are
distributed to the devotees.
Some strict Gaudiya Vaishnavas, most commonly initiated ISKCON devotees, will eat
only prasādam, i.e., everything they eat is first offered to Krishna, not simply a few items as with
most other Hindus. In addition, the cooking of prasādam is done without tasting, because it is
not for the believer's own consumption, but to offer to Krishna — they will receive the remnants
of Krishna's food, which they consider to be non-different to Krishna. ISKCON temples are
known for providing free prasāda meals to all who come, as they believe that this is not only
feeding the poor but providing them with Krishna's mercy as well.[6][7]
One way that prasādam is commonly prepared is to place the food in offering before an image
or deity of the spiritual figure to be honored, sometimes on a plate or serving vessel reserved
only for spiritual purposes; and only then, after some time is allowed to pass, does the food
become holy prasādam for further distribution.
In Sikhism, parshad is served to the congregation after prayer without worship of a polytheistic
deity. Parshad represents the same values as langar in that it is served indiscriminatorily.
(Satyanarayan Pooja Prasad Sheera/Halwa or Mahaprasad recipe)Sheera also known as suji
halwa is a traditional Indian pudding made with semolina, ghee, sugar, cashews and raisins.
This simple delicious dessert has a fluffy & soft texture with delicate flavors of cardamom &
ghee. Suji halwa is made in many regions of India with more or less the same ngredients &
similar method. It is known as sheera in Maharashtra, Karnataka and some parts of Andhra
Pradesh. The same is known as Suji halwa in North India. South Indian rava kesari or kesari
bath is a variation of this which is made much the same way but with an addition of kesari color.

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Sheera is most commonly offered to the Gods as Prasad or naivedya during festivals
like GANESH CHATURTHI, VARALAKSHMI POOJA & Navratri. Some women even
prepare this for their special weekly Pooja.

Sheera is also distributed in temples as Prasad.

Most people make this often at home as it is very quick to prepare. It is eaten for breakfast,
snack or as a dessert in a meal.

At home we usually make this for Pooja and then it is shared with friends & family. Sheera or
suji halwa is the richer version of rava kesari.

Step-by-step photos of Preparation for suji halwa

1. Heat ghee in a kadai. I used half cup ghee. You can also reduce it to 6 tbsps if you prefer less
ghee.

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2. When the ghee melts, add the cashews and fry until light golden. Then add raisins and fry all
of them together. I didn’t have raisins in stock so I used chopped apricots.

3. Remove them to a plate immediately. 4. Meanwhile pour two and half cups water to a pot and
begin to heat.

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5. Add rava to the hot ghee./ 6. On a medium flame fry the rava stirring constantly.

7. If you stop stirring even for a few seconds the rava can get burnt. so be cautious and fry until
the rava turns golden in color.

Some people like to deep roast it. If you like you can roast it further for 1to 2 mins. But do this
on a low flame.

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8. Meanwhile the water should come to a rolling boil.

How to make sheera

9. Just be careful as the water splashes. Pour the hot water to the hot rava pan & keep stirring
continuously until the water is absorbed completely.

10. Suji absorbs water and turns thick./11. Lower the flame and cook covered for 1 to 2 mins.

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12. You will see the rava is cooked to fluffy texture. Give a good stir and then add sugar and
cardamom powder./13. Sheera turns gooey as the sugar dissolves. Continue stirring until the
sheera leaves the sides of the pan. 14. Turn off and keep covered. Add the dry fruits and nuts
before serving.

Tips to make sheera

Ratio: The ratio of rava:ghee:water is very important to get fluffy and non-sticky sheera. For
every cup of rava or suji we use half cup of ghee and 2 ½ cups water. If the sooji is not very fine
then we increase the water to 2 ¾ to 3 cups.

Rava or Suji: There are different kinds of semolina or suji available in the stores. To get fluffy
and soft sheera use fine rava.

Roasting suji is the key step to make non sticky sheera. Roast the suji on a medium flame
stirring continuously until it reaches a light golden color. If you like your halwa to have a deep
golden color, you can roast it further for 1 to 2 mins. This deep roasting will bring a nutty
aroma to the suji halwa.

Ghee: Using good quality ghee is very important as it completely elevates the flavor of sheera.
Traditionally desi cow ghee was used especially if made for naivedya or prashad.

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Half cup ghee to 1 cup rava is the ratio we use for festive occasions. You can reduce the ghee to
5 to 6 tbsps.

Water or Milk: Sheera can be made even with milk for a richer taste. You can also use half milk
& half water.

Sweetener: Sugar is the most common sweetener used to make this. But some temples use
jaggery along with edible camphor (pacha karpuram).

This recipe can be directly doubled or tripled. You need to be careful when making sheera in
larger quantities as it can splatter a lot while pouring hot water.

Transfer to serving bowls and garnish with cashews and raisins.

Nutrition Facts///////////////Sheera recipe | Suji halwa

Amount Per Serving
Calories 578
Calories from Fat 225-% Daily Value*
Fat 25g38%,
Saturated Fat 14g88%,
Cholesterol 58mg19%
Sodium 10mg0%
Potassium 130mg4%
Carbohydrates 84g28%
Fiber 2g8%
Sugar 50g56%
Protein 6g12%
Calcium 12mg1%
Iron 2mg11%

ASTROLOGY and 9 Graha

Good men are the stars, the planets of the ages wherein they live, and illustrate the times.
Ben Jonson, author. In Indian numerology one has a close relationship with planets and
numbers. These planets and numbers emit a vibration which helps people choose their life path,
know their personality traits, determine how others perceive them and it is also a beautiful way
to work upon oneself for a better life.

In numerology, we talk about basic numbers one to nine, similarly we have nine planets (grahas)
namely Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Each number is
associated with a planet. Check out your number and planet to know your characteristics better,
and learn how you can make your planetary position stronger.

Number 1 is linked to Sun

People born on 1, 10, 19, 28 of any month.

43
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Strength: The Sun governs gold and copper, linked to heart, vitality, glory, courage and fame.
Great as government workers, ministers, royal patronage.
 Weakness: Anger does not cool down easily, likely to suffer from head ailments, moody and
temperamental.
 Suggestions to make planet strong: Get all your energy from the rising sun. Try to take
important decisions in the first half of the day before 3 pm (before sun starts setting).
Number 2 is linked to Moon
People born on 2, 11, 20, 29 of any month.
 Strength: Rules intelligence, facial radiance and mild temperament. Linked to foreign travel,
garments, distilleries, commodities.
 Weakness: Wavering mind and is always inclined towards beauty of the other person.
 Suggestions to make planet strong: Get all your energy from the moon. Try to take important
decisions post 8 pm and avoid taking any decision on a new moon night (amavasya).
Number 3 is linked to Jupiter
People born on 3, 12, 21, 30 of any month.
 Strength: Knowledge, stands for virtues and justice, respect elders. Good as counsellors,
ministers, philosophers.
 Weakness: Overly interested in money and seek monetary benefits.
 Suggestions to make planet strong: Try to take important decisions on Thursday, that being an
important and lucky day of the week.
Number 4 is linked to Rahu
People born on 4, 13, 22, 31 of any month.

Strength: Powerful, good judgement of character. High in occult and physical abilities, astrology.
Weakness: Lack decision-making and are argumentative.
Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
important and lucky day of the week.
Number 5 is linked to Mercury
People born on 5, 14, 23 of any month.
Strength: Excellent in handling money, intellectual. Good in PR, communication, electronics,
philosophy.
Weakness: Highly temperamental.
Suggestions to make planet strong: Try to take important decisions on Wednesday, that being an
important and lucky day of the week. Wear a lot of colour green.
Number 6 is linked to Venus
People born on 6, 15, 24 of any month.

 Strength: Rules wealth, sensuousness and beauty. Linked to music, automobiles, sports.
 Weakness: Overindulgence in alcohol or food.
 Suggestions to make planet strong: Try to take important decisions on Friday, that being an
important day of the week.
Number 7 is linked to Ketu
People born on 7, 16, 25 of any month.
 Strength: Science, knowledge of the soul, spiritual. Good as doctors, occult scientists, taking
away people’s pain.
 Weakness: Poor eating habits, indifferent attitude and hypersensitive.

44
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Suggestions to make planet strong: Try to take important decisions on Tuesday, that being an
important and lucky day of the week.
Number 8 is linked to Saturn
People born on 8, 17, 26 of any month.
 Strength: Loyalty, longevity, evolution. Good in manual work, oil, mines, agricultural work.
 Weakness: Lacking in virtue, fear.
 Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
important day of the week. Wear more colour black, it’s lucky for you.
Number 9 is linked to Mars
People born on 9, 18, 27 of any month.
 Strength: Strength, stamina, independent, persistent. Good in kitchen, jewellery, iron, metal.
 Weakness: Anger, hatred, restlessness.
 Suggestions to make planet strong: Take decisions on Tuesday, that being a lucky day of the
week. Wear more of colour red.
Effect of Nine Planets (Navagrahas) With Their Remedies

The solar system consists of nine planets, namely Sun, Moon, Mars, Mercury, Venus, Jupiter,
Saturn, Rahu, and Ketu.
These planets have positive and negative effects on any individual personal and professional life
based on their birth chart and planetary positions of its native planets.
There are times in our lives when everything goes haywire without any plausible reason and we
do not have a clue. Then one needs to look at ruling planets and see their movement and how it
is affecting us.
Very often we hear and read the term “Retrograde” with regard to the planets. This is the time
when a plane is in a backward motion and troublesome cycles are in effect during this period.
To offset the negative effect during the inauspicious time of the planets, remedial measures and
precautions can be taken.
Let us see the effects of the nine planets and their remedy in this article. Gemstone plays an
important role in the field of astrology and has a beneficial effect on a person’s horoscope.

Below are the nine precious gemstones that have been assigned to the nine planets for
removing the negative effect.
45
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

1. Planet Sun (Surya)

It is known as a royal planet of power, authority, and finance. When the sun is malefic or weak,
a person can have health problems and relationship issues with his family.
Ruby gemstones are for individuals affected by this planet. Ruby is known to capture the energy
of Sun from its upper surface and it transfers this energy into the body of the native who wears
it.
Remedies for Sun:
 Before starting any new work or before leaving home, drink a glass of water mixed with
sugar.
 Feed black cow and monkey whenever possible.
 Pet a dog at home and take the blessing of your mother every day.
 Donate dark red or ruby-colored clothes.
 Donation of jaggery, copper, and wheat is very helpful.
2. Planet Moon (Chandra)
The Moon is known as the ruler of human being emotions. It has feminine power and females are
affected by the moon in connection to fertility, pregnancy, and childbirth. It is associated with
the Cancer zodiac sign and Fourth House in the horoscope chart.
According to Vedic Astrology, Pearl Gemstone represents the planet Moon and it helps in
maintaining the stability of our minds.
Remedies for Moon:
 Feed Birds and never cage them at home.
 Silver should be immersed in the flowing water.
 Those that have malefic Moon should not drink milk in the night rather donate milk in the
Bhiaro temple.
 Always keep silver, rice, and water with you.
3. Planet Mars (Mangal)
Mars is known as the planet of desire, action, and energy. Known for its aggressive it rules both
the Aries and Scorpio zodiac signs. Mars is weak and debilitating when placed in the wrong
house. The individual suffers from depression, failures, and instability.
The red coral gemstone is aligned to this planet and helps the person to regain his vitality,
removes depression and cures many blood-related diseases.
Remedies for Mars:
 Donate sweets to Temple nearby.
 Grow a Neem tree in your backyard.
 Feed cows when possible. Always carry a Red color handkerchief or napkin.
 Recite Hanuman Chalisa every day.
 Distribute Prasad in Hanuman temple every Tuesday.
4. Planet Mercury (Budh)
This planet rules the zodiac signs of Virgo and Gemini. It is known as the planet of
communications and thus relates to trade and commerce. When it is in retrograde, then
miscommunications happen. A weak mercury cause speech and communication problems. To
overcome this problem, the Green emerald gemstone is helpful.
Remedies for Mercury:
 Donate milk and rice to any temple.
 Grow pet dogs at home.
 Try to feed crows every day before you eat. Feed wet green grams to birds.

46
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Drink water through the silver glass every day.

 Wear emerald ring in the little finger.
 Feed the small girls and worship them like we do Pooja for Goddess Durga.
5. Planet Jupiter (Guru)
This planet rules the two signs of the zodiac – Sagittarius and Pisces. It is known for good
fortune, wealth, fame and prosperity. When negative, it causes pessimism, depression, and
exhaustion. The yellow sapphire gemstone is associated with this planet and helps to peace and
prosperity and ensure the continuation of your good luck.
Remedies for Jupiter:
 One must look after a Peepal tree and water it every day.
 Saffron (Kesar) turmeric, gram dal, gold, and any yellow item should be donated in the
temple.
 One must apply tilak of Kesar, yellow Chandan on forehead, tongue, and naval.
 Gram dal should be given to the cows to eat.
 Try to wear more gold jewelry or wear yellow sapphire ring.
 Donate turmeric to any temple.
6. Planet Venus (Shukra)
This planet is known as the planet of love and governs the two-zodiac sign Taurus and Libra.
When it is not favorably placed, the individual suffers in love and married life. Diamond is the
gemstone of this planet and helps in removing the malicious effects and increase the positive
effects. Diamonds are believed to bring happiness, peace, and prosperity to the wearer.
Remedies for Venus:
 Always keep a silver piece (square-shaped) in your wallet.
 Donate cow ghee to any temple and also use it at home.
 Wear a diamond ring in Middle finger.
 Apply curd on the full-body before bath.
7. Planet Saturn (Shani)
Saturn is the ruler of Capricorn and Aquarius. It is known for its discipline, limits, and
boundaries. If Saturn is negative, it brings hardships, obstacles to an individual. The blue
sapphire gemstone, when used carefully, helps to bring down the malefic effects of Saturn.
Remedies for Saturn:
 Donate footwear to homeless people.
 Worship Lord Shiva (Abhishek Shivlinga).
 Donate eye medicine, it helps to remove the eye diseases.
 Buy small silver balls and keep them in your pocket or handbag always.
 With barefoot go to Shani temple on Saturday and ask his pardon for the wrong deeds.
8. Planet Rahu
It is an invisible planet and the north node of the moon. They are favorable for politicians and
known to provide power and wealth. If negative, it creates depression, confusion, and emotional
imbalance. The Hessonite gemstone helps to neutralize the negative effects of Rahu. It removes
fear and brings clarity of mind.
Remedies for Rahu:
 If Rahu is causing trouble in marital life, keep 5 radishes besides pillow of your spouse before
sleeping.
 Immersed the coconut in the flowing water.
 Help the poor in their daughter’s marriage.

47
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Must worship goddess Saraswati.

 A square piece of silver should be put in Gangajal in a container, have a watch, this container
should always be full of water.
9. Planet Ketu
It is an invisible planet and known as the south node of the moon. It is considered malefic and
mostly associated with negative things. It brings a sense of detachment, losses, and confusion in
one’s life.
The Cats eye gemstone helps in improving the health condition of the individual who has
undergone surgery caused by the malefic effects of Ketu in one’s horoscope.
Remedies for Ketu:
 Throw yellow-colored lemons in a river.
 Always keep a silver pot filled with honey in your kitchen.
 If the person has a urine problem, wear the silver ring in silk thread into the neck.
 If a son is disobedient and misbehaves with you, black blankets should be donated to the
needy persons.

Good men are the stars, the planets of the ages wherein they live, and illustrate the times.
Ben Jonson, author. In Indian numerology one has a close relationship with planets and
numbers. These planets and numbers emit a vibration which helps people choose their life path,
know their personality traits, determine how others perceive them and it is also a beautiful way
to work upon oneself for a better life.

In numerology, we talk about basic numbers one to nine, similarly we have nine planets (grahas)
namely Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Each number is
associated with a planet. Check out your number and planet to know your characteristics better,
and learn how you can make your planetary position stronger.

Number 1 is linked to Sun

People born on 1, 10, 19, 28 of any month.
 Strength: The Sun governs gold and copper, linked to heart, vitality, glory, courage and fame.
Great as government workers, ministers, royal patronage.

48
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Weakness: Anger does not cool down easily, likely to suffer from head ailments, moody and
temperamental.
 Suggestions to make planet strong: Get all your energy from the rising sun. Try to take
important decisions in the first half of the day before 3 pm (before sun starts setting).
Number 2 is linked to Moon
People born on 2, 11, 20, 29 of any month.
 Strength: Rules intelligence, facial radiance and mild temperament. Linked to foreign travel,
garments, distilleries, commodities.
 Weakness: Wavering mind and is always inclined towards beauty of the other person.
 Suggestions to make planet strong: Get all your energy from the moon. Try to take important
decisions post 8 pm and avoid taking any decision on a new moon night (amavasya).
Number 3 is linked to Jupiter
People born on 3, 12, 21, 30 of any month.
 Strength: Knowledge, stands for virtues and justice, respect elders. Good as counsellors,
ministers, philosophers.
 Weakness: Overly interested in money and seek monetary benefits.
 Suggestions to make planet strong: Try to take important decisions on Thursday, that being an
important and lucky day of the week.
Number 4 is linked to Rahu
People born on 4, 13, 22, 31 of any month.

Strength: Powerful, good judgement of character. High in occult and physical abilities, astrology.
Weakness: Lack decision-making and are argumentative.
Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
important and lucky day of the week.
Number 5 is linked to Mercury
People born on 5, 14, 23 of any month.
Strength: Excellent in handling money, intellectual. Good in PR, communication, electronics,
philosophy.
Weakness: Highly temperamental.
Suggestions to make planet strong: Try to take important decisions on Wednesday, that being an
important and lucky day of the week. Wear a lot of colour green.
Number 6 is linked to Venus
People born on 6, 15, 24 of any month.

 Strength: Rules wealth, sensuousness and beauty. Linked to music, automobiles, sports.
 Weakness: Overindulgence in alcohol or food.
 Suggestions to make planet strong: Try to take important decisions on Friday, that being an
important day of the week.
Number 7 is linked to Ketu
People born on 7, 16, 25 of any month.
 Strength: Science, knowledge of the soul, spiritual. Good as doctors, occult scientists, taking
away people’s pain.
 Weakness: Poor eating habits, indifferent attitude and hypersensitive.
 Suggestions to make planet strong: Try to take important decisions on Tuesday, that being an
important and lucky day of the week.

49
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

Number 8 is linked to Saturn

People born on 8, 17, 26 of any month.
 Strength: Loyalty, longevity, evolution. Good in manual work, oil, mines, agricultural work.
 Weakness: Lacking in virtue, fear.
 Suggestions to make planet strong: Try to take important decisions on Saturday, that being an
important day of the week. Wear more colour black, it’s lucky for you.
Number 9 is linked to Mars
People born on 9, 18, 27 of any month.
 Strength: Strength, stamina, independent, persistent. Good in kitchen, jewellery, iron, metal.
 Weakness: Anger, hatred, restlessness.
 Suggestions to make planet strong: Take decisions on Tuesday, that being a lucky day of the
week. Wear more of colour red.
Effect of Nine Planets (Navagrahas) With Their Remedies

The solar system consists of nine planets, namely Sun, Moon, Mars, Mercury, Venus, Jupiter,
Saturn, Rahu, and Ketu.
These planets have positive and negative effects on any individual personal and professional life
based on their birth chart and planetary positions of its native planets.
There are times in our lives when everything goes haywire without any plausible reason and we
do not have a clue. Then one needs to look at ruling planets and see their movement and how it
is affecting us.
Very often we hear and read the term “Retrograde” with regard to the planets. This is the time
when a plane is in a backward motion and troublesome cycles are in effect during this period.
To offset the negative effect during the inauspicious time of the planets, remedial measures and
precautions can be taken.
Let us see the effects of the nine planets and their remedy in this article. Gemstone plays an
important role in the field of astrology and has a beneficial effect on a person’s horoscope.

Below are the nine precious gemstones that have been assigned to the nine planets for
removing the negative effect.
1. Planet Sun (Surya)

50
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

It is known as a royal planet of power, authority, and finance. When the sun is malefic or weak,
a person can have health problems and relationship issues with his family.
Ruby gemstones are for individuals affected by this planet. Ruby is known to capture the energy
of Sun from its upper surface and it transfers this energy into the body of the native who wears
it.
Remedies for Sun:
 Before starting any new work or before leaving home, drink a glass of water mixed with
sugar.
 Feed black cow and monkey whenever possible.
 Pet a dog at home and take the blessing of your mother every day.
 Donate dark red or ruby-colored clothes.
 Donation of jaggery, copper, and wheat is very helpful.
2. Planet Moon (Chandra)
The Moon is known as the ruler of human being emotions. It has feminine power and females are
affected by the moon in connection to fertility, pregnancy, and childbirth. It is associated with
the Cancer zodiac sign and Fourth House in the horoscope chart.
According to Vedic Astrology, Pearl Gemstone represents the planet Moon and it helps in
maintaining the stability of our minds.
Remedies for Moon:
 Feed Birds and never cage them at home.
 Silver should be immersed in the flowing water.
 Those that have malefic Moon should not drink milk in the night rather donate milk in the
Bhiaro temple.
 Always keep silver, rice, and water with you.
3. Planet Mars (Mangal)
Mars is known as the planet of desire, action, and energy. Known for its aggressive it rules both
the Aries and Scorpio zodiac signs. Mars is weak and debilitating when placed in the wrong
house. The individual suffers from depression, failures, and instability.
The red coral gemstone is aligned to this planet and helps the person to regain his vitality,
removes depression and cures many blood-related diseases.
Remedies for Mars:
 Donate sweets to Temple nearby.
 Grow a Neem tree in your backyard.
 Feed cows when possible. Always carry a Red color handkerchief or napkin.
 Recite Hanuman Chalisa every day.
 Distribute Prasad in Hanuman temple every Tuesday.
4. Planet Mercury (Budh)
This planet rules the zodiac signs of Virgo and Gemini. It is known as the planet of
communications and thus relates to trade and commerce. When it is in retrograde, then
miscommunications happen. A weak mercury cause speech and communication problems. To
overcome this problem, the Green emerald gemstone is helpful.
Remedies for Mercury:
 Donate milk and rice to any temple.
 Grow pet dogs at home.
 Try to feed crows every day before you eat. Feed wet green grams to birds.
 Drink water through the silver glass every day.

51
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Wear emerald ring in the little finger.

 Feed the small girls and worship them like we do Pooja for Goddess Durga.
5. Planet Jupiter (Guru)
This planet rules the two signs of the zodiac – Sagittarius and Pisces. It is known for good
fortune, wealth, fame and prosperity. When negative, it causes pessimism, depression, and
exhaustion. The yellow sapphire gemstone is associated with this planet and helps to peace and
prosperity and ensure the continuation of your good luck.
Remedies for Jupiter:
 One must look after a Peepal tree and water it every day.
 Saffron (Kesar) turmeric, gram dal, gold, and any yellow item should be donated in the
temple.
 One must apply tilak of Kesar, yellow Chandan on forehead, tongue, and naval.
 Gram dal should be given to the cows to eat.
 Try to wear more gold jewelry or wear yellow sapphire ring.
 Donate turmeric to any temple.
6. Planet Venus (Shukra)
This planet is known as the planet of love and governs the two-zodiac sign Taurus and Libra.
When it is not favorably placed, the individual suffers in love and married life. Diamond is the
gemstone of this planet and helps in removing the malicious effects and increase the positive
effects. Diamonds are believed to bring happiness, peace, and prosperity to the wearer.
Remedies for Venus:
 Always keep a silver piece (square-shaped) in your wallet.
 Donate cow ghee to any temple and also use it at home.
 Wear a diamond ring in Middle finger.
 Apply curd on the full-body before bath.
7. Planet Saturn (Shani)
Saturn is the ruler of Capricorn and Aquarius. It is known for its discipline, limits, and
boundaries. If Saturn is negative, it brings hardships, obstacles to an individual. The blue
sapphire gemstone, when used carefully, helps to bring down the malefic effects of Saturn.
Remedies for Saturn:
 Donate footwear to homeless people.
 Worship Lord Shiva (Abhishek Shivlinga).
 Donate eye medicine, it helps to remove the eye diseases.
 Buy small silver balls and keep them in your pocket or handbag always.
 With barefoot go to Shani temple on Saturday and ask his pardon for the wrong deeds.
8. Planet Rahu
It is an invisible planet and the north node of the moon. They are favorable for politicians and
known to provide power and wealth. If negative, it creates depression, confusion, and emotional
imbalance. The Hessonite gemstone helps to neutralize the negative effects of Rahu. It removes
fear and brings clarity of mind.
Remedies for Rahu:
 If Rahu is causing trouble in marital life, keep 5 radishes besides pillow of your spouse before
sleeping.
 Immersed the coconut in the flowing water.
 Help the poor in their daughter’s marriage.
 Must worship goddess Saraswati.

52
 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 A square piece of silver should be put in Gangajal in a container, have a watch, this container
should always be full of water.
9. Planet Ketu
It is an invisible planet and known as the south node of the moon. It is considered malefic and
mostly associated with negative things. It brings a sense of detachment, losses, and confusion in
one’s life.
The Cats eye gemstone helps in improving the health condition of the individual who has
undergone surgery caused by the malefic effects of Ketu in one’s horoscope.
Remedies for Ketu:
 Throw yellow-colored lemons in a river.
 Always keep a silver pot filled with honey in your kitchen.
 If the person has a urine problem, wear the silver ring in silk thread into the neck.
 If a son is disobedient and misbehaves with you, black blankets should be donated to the
needy persons.

Jyotisha or Jyotishya (from Sanskrit jyotiṣa, from jyóti- "light, heavenly body") is the
traditional Hindu system of astrology, also known as Hindu astrology, Indian astrology and
more recently Vedic astrology. The term Hindu astrology has been in use as the English
equivalent of Jyotiṣa since the early 19th century, whereas Vedic astrology is a relatively recent
term, entering common usage in the 1970s with self-help publications on Āyurveda or yoga.
Some western scholars believe that the horoscopic astrology practiced in the Indian
subcontinent came from Hellenistic influences, post-dating the Vedic period.[1][2] and
the Vedanga Jyotishya, one of the earliest texts about astronomy within the Vedas,[3][4][5] dates
from the last centuries BCE. However, this is a point of intense debate[7] and many Indian
scholars believe that Jyotisha developed independently although it may have interacted with
Greek astronomy and Vedanga Jyotishya was compiled by 1200 BCE. [8]

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

Following a judgement of the Andhra Pradesh High Court in 2001 which favoured astrology,
some Indian universities now offer advanced degrees in Hindu astrology. There has been protest
from the scientific community that astrology is a pseudoscience.
History: Jyotiṣa is one of the Vedāṅga, the six auxiliary disciplines used to support Vedic
rituals. Early jyotiṣa is concerned with the preparation of a calendar to determine dates for
sacrificial rituals, with nothing written regarding planets. There are mentions of eclipse-causing
"demons" in the Atharvaveda and Chāndogya Upaniṣad, the latter mentioning Rāhu (a shadow
entity believed responsible for eclipses and meteors). The term graha, which is now taken to
mean planet, originally meant demon. The Ṛigveda also mentions an eclipse-causing
demon, Svarbhānu, however the specific term graha was not applied to Svarbhānu until the
later Mahābhārata and Rāmāyaṇa.
The foundation of Hindu astrology is the notion of bandhu of the Vedas (scriptures), which is
the connection between the microcosm and the macrocosm. Practice relies primarily on
the sidereal zodiac, which differs from the tropical zodiac used in Western (Hellenistic)
astrology in that an ayanāṁśa adjustment is made for the gradual precession of the vernal
equinox. Hindu astrology includes several nuanced sub-systems of interpretation and prediction
with elements not found in Hellenistic astrology, such as its system of lunar
mansions (Nakṣatra). 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. Hellenistic astrology and astronomy
also transmitted the twelve zodiacal signs beginning with Aries and the twelve astrological
places beginning with the ascendan.The first evidence of the introduction of Greek astrology to
India is the Yavanajātaka which dates to the early centuries CE
The Yavanajātaka (lit. "Sayings of the Greeks") was translated from Greek to Sanskrit
by Yavaneśvara during the 2nd century CE, and is considered the first Indian astrological
treatise in the Sanskrit language. However the only version that survives is the verse version of
Sphujidhvaja which dates to AD 270. The first Indian astronomical text to define the weekday
was the Āryabhaṭīya of Āryabhaṭa (born AD 476).
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. The astronomical texts of these 300 years are lost. The
later Pañcasiddhāntikā of Varāhamihira summarizes the five known Indian astronomical
schools of the sixth century. Indian astronomy preserved some of the older pre-Ptolemaic
elements of Greek astronomy.
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. English translations of these texts were
published by N. N. Krishna Rau and V. B. Choudhari in 1963 and 1961, respectively.
Astrology remains an important facet of folk belief in the contemporary lives of many Hindus.
In Hindu culture, newborns are traditionally named based on their jyotiṣa charts (Kundali), and
astrological concepts are pervasive in the organization of the calendar and holidays, and in
making major decisions such as those about marriage, opening a new business, or moving into a
new home. Many Hindus believe that heavenly bodies, including the planets, have an influence

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

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 (the Hindu concept of
a supreme being) in the administration of justice. Thus, it is believed that these planets can
influence earthly life.
Astrology and science
Astrology retains a position among the sciences in modern India.India's University Grants
Commission and Ministry of Human Resource Development decided to introduce "Jyotir
Vigyan" (i.e. jyotir vijñāna) or "Vedic astrology" as a discipline of study in Indian universities,
stating that "vedic astrology is not only one of the main subjects of our traditional and classical
knowledge but this is the discipline, which lets us know the events happening in human life and
in universe on time scale." The decision was backed by a 2001 judgement of the Andhra Pradesh
High Court, and some Indian universities offer advanced degrees in astrology.This was met with
widespread protests from the scientific community in India and Indian scientists working
abroad. A petition sent to the Supreme Court of India stated that the introduction of astrology
to university curricula is "a giant leap backwards, undermining whatever scientific credibility
the country has achieved so far".
In 2004, the Supreme Court dismissed the petition, concluding that the teaching of astrology did
not qualify as the promotion of religion. In February 2011, the Bombay High Court referred to
the 2004 Supreme Court ruling when it dismissed a case which had challenged astrology's status
as a science. As of 2014, despite continuing complaints by scientists, astrology continues to be
taught at various universities in India, and there is a movement in progress to establish a
national Vedic University to teach astrology together with the study of tantra, mantra,
and yoga.[
There are sixteen Varga (Sanskrit: varga, 'part, division'), or divisional, charts used in Hindu
astrology.
Rāśi – zodiacal signs
The Nirayana, or sidereal zodiac, is an imaginary belt of 360 degrees, which, like the Sāyana,
or tropical zodiac, is divided into 12 equal parts. Each 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 primarily uses 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). 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 roughly aligned with the constellations, while tropical astrology is based on
the solstices and equinoxes.

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

Ruli
ng
Pu O El
N Sans Tran Repr En Be Ka Mala Astr
nj d Telu Tami em Qua
o krit[3 sliter esent glis ng nn yala olog
ab i gu l en lity
. 4] ation ation h ali ada m ical
i a t
Bod
y

Cha
ମ ra
मे Ari ਮੇ মে ಮೇ మేష மேஷ Fi Mar
1 Meṣa ram େ മേടം (mo
ष es ਖ ষ ಷ ము ம் re s
ଷ vabl
e)

Sthir
ਬ੍ ବ
वृ Vṛṣa Tau বৃ ವೃ వృష ரிஷ Ea a Ven
2 bull ਰਿ ୃ ഇടവം
षभ bha rus ষ ಷಭ భము பம் rth (fixe us
ਖ ଷ
d)

ମ Dvis
मि Ge ਮਿ মি ಮಿ ି మి மி vabh
Mith മിഥു Ai Mer
3 थु twins min ਥੁ থু ಥು ଥ థున துன ava
una നം r cury
न i ਨ ন ನ ୁ ము ம் (dua
ନ l)

କ Cha
ಕ
क Ca ক ର కర్ W ra
Kark ਕਰ ರ್ கடக കർക് Moo
4 र् crab nce র্ ୍ కాట ate (mo
a ਕ ಕಾ ம் കടകം n
क r কট କ కము r vabl
ಟಕ
ଟ e)

ସ Sthir
स ਸ স ಸ சி
Siṃh ି సిం ചിങ് Fi a
5 िं lion Leo ਿੰ িং ಿಂ ம்ம Sun
a ଂ హము ങം re (fixe
ह ਘ হ ಹ ம்
ହ d)

6 क Kany virgi Vir ਕੰ ক ಕ କ కన్ கன் കന് Ea Dvis Mer

न् ā n girl go ਨਿ ন্ ನ್ ନ vabh

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

୍ ava
या ਆ যা ಯಾ ୟ య னி നി rth (dua cury
ା l)

Cha
ତ
து ra
तु balan Lib ਤੁ তু ತು ୁ തു Ai Ven
7 Tulā తుల லா (mo
ला ce ra ਲਾ লা ಲಾ ଳ ലാം r us
ம் vabl
ା
e)

வி
वृ ਬ੍ বৃ ವೃ ବ వృ Sthir
Sco ரு W
श् Vṛści scorp ਰਿ শ্ ಶ್ ି చ్ വൃശ് a Mar
8 rpi ச் ate
चि ka ion ਸ਼ চি ಚಿ ଛ చిక ചികം (fixe s
o சிக r
क ਚਕ ক ಕ ା ము d)
ம்

Dvis
bow
ध Sag ଧ ధను vabh
Dhan and ਧ ধ ಧ தனு Fi Jupi
9 नु itta ନ స్ ധനു ava
uṣa arro ਨੁ নু ನು சு re ter
ष rius ୁ సు (dua
w
l)

Cha
Ca ମ ra
1 मक Maka ਮਕ মক ಮಕ మకర மகர Ea Satu
goat pric କ മകരം (mo
0 र ra ਰ র ರ ము ம் rth rn
orn ର vabl
e)

କ
water Sthir
कु Aqu ਕ কু ಕ ୁ கு
1 Kum - కుం കും Ai a Satu
म् ari ੁੰ ম্ ುಂ ମ ம்ப
1 bha beare భము ഭം r (fixe rn
भ us ਭ ভ ಭ ୍ ம்
r d)
ଭ

1 मी Mīna fishes Pis ਮੀ মী ಮೀ ମ మీన மீன മീനം W Dvis Jupi

2 न ces ਨ ন ನ ୀ ము ம் ate vabh ter
ନ r ava
(dua

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

l)

Nakṣhatras – lunar mansions

Nakshatras
The nakshatras or lunar mansions are 27 equal divisions of the night sky used in Hindu
astrology, each identified by its prominent star(s.
Historical (medieval) Hindu astrology enumerated either 27 or 28 nakṣatras. In modern
astrology, a rigid system of 27 nakṣatras is generally used, each covering 13° 20′ of the ecliptic.
The missing 28th nakshatra is Abhijeeta. Each nakṣatra is divided into equal quarters
or padas of 3° 20′. Of greatest importance is the Abhiśeka Nakṣatra, which is held as king over
the other nakṣatras. Worshipping and gaining favour over this nakṣatra is said to give power to
remedy all the other nakṣatras, and is of concern in predictive astrology and mitigating Karma.
The 27 nakshatras are:

1. Ashvini
2. Bharni
3. Krittika
4. Rohini
5. Mrighashirsha
6. Ardra or Aarudhra
7. Punarvasu
8. Pushya
9. Aslesha
10.Magha
11.Purva Phalguni
12.Uttara Phalguni
13.Hasta
14.Chitra
15.Swati
16.Vishakha

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

17.Anuradha
18.Jyeshtha
19.Moola
20.Purvashada
21.Uttarashada
22.Shravana
23.Dhanishta
24.Shatabhishak
25.Purva Bhadra
26.Uttara Bhadra
27.Revati
Daśās – planetary periods
The word dasha (Devanāgarī: दशा, Sanskrit,daśā, 'planetary period') means 'state of being'
and it is believed that the daśā largely governs 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 person,
compelling him or her to act 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 (zodiac 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 margins based on accuracy of the birth time
grow 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.
Grahas – planets
The Navagraha (nava; Devanāgarī: नव, Sanskrit: nava, "nine"; graha; Devanāgarī:
ग्रह, Sanskrit: graha, 'planet')) describe nine celestial bodies used in Hindu astrology
The Navagraha are said to be forces that capture or eclipse the mind and the decision making of
human beings, thus the term graha. When the grahas are active in their Daśās or periodicities
they are said to be particularly empowered to direct the affairs of people and events.
Rahu and Ketu correspond to the points where the moon crosses the ecliptic plane (known as the
ascending and descending nodes of the moon). Classically known in Indian and Western
astrology as the "head and tail of the dragon", these planets are represented as a serpent-bodied
demon beheaded by the Sudarshan Chakra of Vishnu after attempting to swallow the sun. They
are primarily used to calculate the dates of eclipses. They are described as "shadow planets"
because they are not visible in the night sky. Rahu has an orbital cycle of 18 years, Ketu has an
orbital cycle of 7 years and they are always retrograde in motion and 180 degrees from each
other.

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Gocharas – transits
A 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 on the transit of the Moon (Chandra), which spans roughly two
days, and also on the movement of Mercury (Budha) and Venus (Śukra) across the celestial
sphere, which is relatively fast as viewed from Earth. The movement of the slower planets –
Jupiter (Guru), Saturn (Śani) and Rāhu–Ketu — is always of considerable importance.
Astrologers study the transit of the Daśā lord from various reference points in the horoscope.
The transit phase alway makes an impact on the lives of humans on earth which can be positive
or negative however as per the astrologers the impact of transits can be nuetralised with
remedies.
Yogas – planetary combinations
In Hindu astronomy, yoga (Sanskrit: yoga, 'union') is a combination of planets placed in a
specific relationship to each other.
Rāja yogas are perceived as givers of fame, status and authority, and are typically formed by the
association of the Lord of Keṅdras ('quadrants'), when reckoned from the Lagna ('Ascendant'),
and the Lords of the Trikona ('trines', 120 degrees—first, fifth and ninth houses). The Rāja
yogas are culminations of the blessings of Viṣṇu and Lakṣmī. Some planets, such as Mars for
Leo Lagna, do not need another graha (or Navagraha, 'planet') to create Rājayoga, but are
capable of giving Rājayoga by themselves due to their own lordship of the
4th Bhāva ('astrological house') and the 9th Bhāva from the Lagna, the two being a Keṅdra
('angular house'—first, fourth, seventh and tenth houses) and Trikona Bhāva respectively.
Dhana Yogas are formed by the association of wealth-giving planets such as the Dhaneśa or the
2nd Lord and the Lābheśa or the 11th Lord from the Lagna. Dhana Yogas are also formed due
to the auspicious placement of the Dārāpada (from dara, 'spouse' and pada, 'foot'—one of the
four divisions—3 degrees and 20 minutes—of a Nakshatra in the 7th house), when reckoned
from the Ārūḍha Lagna (AL). The combination of the Lagneśa and the Bhāgyeśa also leads to
wealth through the Lakṣmī Yoga.
Sanyāsa Yogas are formed due to the placement of four or more grahas, excluding the Sun, in a
Keṅdra Bhāva from the Lagna.
There are some overarching yogas in Jyotiṣa such as Amāvasyā Doṣa, Kāla Sarpa Yoga-Kāla
Amṛta Yoga and Graha Mālika Yoga that can take precedence over Yamaha yogar planetary
placements in the horoscope.
Bhāvas – houses
The Hindu Jātaka or Janam Kundali or birth chart, is the Bhāva Chakra (Sanskrit: 'division'
'wheel'), the complete 360° circle of life, divided into houses, and represents a way of enacting
the influences in the wheel. Each house has associated kāraka (Sanskrit: 'significator') planets
that can alter the interpretation of a particular house. Each Bhāva spans an arc of 30° with
twelve Bhāvas in any chart of the horoscope. These are a crucial part of any horoscopic study
since the Bhāvas, understood as 'state of being', personalize the Rāśis/ Rashis to the native and
each Rāśi/ Rashi apart from indicating its true nature reveals its impact on the person based on

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the Bhāva occupied. The best way to study the various facets of Jyotiṣa is to see their role in
chart evaluation of actual persons and how these are construed.
Dṛṣṭis – aspects
Drishti (Sanskrit: Dṛṣṭi, 'sight') is an aspect to an entire house. Grahas cast only forward
aspects, with the furthest aspect being considered the strongest. For example, Mars aspects the
4th, 7th, and 8th houses from its position, and its 8th house aspect is considered more powerful
than its 7th aspect, which is in turn more powerful than its 4th aspect.
The principle of Dristi (aspect) was devised on the basis of the aspect of an army of planets as
deity and demon in a war field. Thus the Sun, a deity king with only one full aspect, is more
powerful than the demon king Saturn, which has three full aspects.
Aspects can be cast both by the planets (Graha Dṛṣṭi) and by the signs (Rāśi Dṛṣṭi). Planetary
aspects are a function of desire, while sign aspects are a function of awareness and cognizance.
There are some higher aspects of Graha Dṛṣṭi (planetary aspects) that are not limited to the
Viśeṣa Dṛṣṭi or the special aspects. Rāśi Dṛṣṭi works based on the following formulaic structure:
all movable signs aspect fixed signs except the one adjacent, and all dual and mutable signs
aspect each other without exception.
Astrology and science
Astrology has been rejected by the scientific community as having no explanatory power for
describing the universe. Scientific testing of astrology has been conducted, and no evidence has
been found to support any of the premises or purported effects outlined in astrological
traditions. There is no mechanism proposed by astrologers through which the positions and
motions of stars and planets could affect people and events on Earth.
Astrologers in Indian astrology make grand claims without taking adequate controls into
consideration. Saturn was in Aries in 1909, 1939 and 1968, yet the astrologer Bangalore
Venkata Raman claimed that "when Saturn was in Aries in 1939 England had to declare war
against Germany", ignoring the two other dates. Astrologers regularly fail in attempts to predict
election results in India, and fail to predict major events such as the assassination of Indira
Gandhi. Predictions by the head of the Indian Astrologers Federation about war between India
and Pakistan in 1982 also failed.
In 2000, when several planets happened to be close to one another, astrologers predicted that
there would be catastrophes, volcanic eruptions and tidal waves. This caused an entire sea-side
village in the Indian state of Gujarat to panic and abandon their houses. The predicted events
did not occur and the vacant houses were burgled.

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

Nakshatras

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Nakshatra is the term for lunar mansion in Hindu astrology. A nakshatra is one of 27 sectors
along the ecliptic. Their names are related to the most prominent asterisms in the respective
sectors. These celestial luminaries make all the difference in astrological calculations. Initially,
the zodiac was grouped in 12 Rashis for convenience, however the ancient seers have farther
subdivided the heavens into 27 Nakshatras or star constellations for the call of precession.
These constellations or the Nakshatras emerged as one of the most important components in
Astrology.

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

These Nakshatras are broadly classified under the three heads of Deva (divine), Nara (human)
and Rakshasa (Demonic). Farther, they are subdivided by their gender and Varna (cast), and
are also ascribed with qualities such as colour, presiding deity, merits and ruler ship of body
parts, planets etc.

While the effects of a particular planet placed in a Rashi is studied, the position of the planet in
respect to the Nakshatra and its particular Pada is also born in mind. Indians through ages have
been taking into account these Nakshatras for determining the auspicious dates and Muhurtha
(moment) for any cultural or religious event including marriage. The role of Nakshatras and
their respective Padas in predictive astrology is unique to Indian astrology.

Vedic astrology divides zodiac into 27 parts and each part is recognized with unique name. In
Devanagari Nakshatra is written as नक्षत्र.
1. Ashvini/Aswini (अश्विनी)
2. Bharani (भरणी)
3. Krittika/Krithika (कृत्तिका)
4. Rohini (रोहिणी)
5. Mrigashirsha (मृगशीर्ष)
6. Ardra (आर्द्रा)
7. Punarvasu (पुनर्वसु)
8. Pushya (पुष्य)
9. Ashlesha (आश्ळेषा/आश्लेषा)
10. Magha (मघा)
11. Purva Phalguni (पूर्व फाल्गुनी)
12. Uttara Phalguni (उत्तर फाल्गुनी)
13. Hasta (हस्त)
14. Chitra (चित्रा)
15. Swati (स्वाति)
16. Vishakha (विशाखा)
17. Anuradha (अनुराधा)
18. Jyeshtha (ज्येष्ठा)
19. Mula (मूल)
20. Purva Ashadha (पूर्वाषाढा)
21. Uttara Ashadha (उत्तराषाढा)
22. Shravana (श्रवण)

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

23. Dhanishtha (श्रविष्ठा/धनिष्ठा)

24. Shatabhisha (शतभिषक्/शततारका)
25. Purva Bhadrapada (पूर्वभाद्रपदा/पूर्वप्रोष्ठपदा)
26. Uttara Bhadrapada (उत्तरभाद्रपदा/उत्तरप्रोष्ठपदा)
27. Revati (रेवती)

Significance of Nine grahas in vedic astrology and their Role and importance's in Astrology.
PLANETS
In traditional Indian astrology only Seven Planets or Grahas (Sun, Moon, Jupiter, Venus,
Saturn, Mars and Mercury) are consider as actual planets. Rahu & Keu are not considered as
real planets. Those are shadow planet. Western astrology have different meaning than Hindu
astrology. Western astrology has incorporated Uranus, Neptune, Ceres and Pluto into its birth
chart prediction and analysis. This article explain about significance of 9 planets in vedic
astrology and their role and importance.

Content

 Sun Significance
 Moon Significance
 Mars Significance

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

 Mercury Significance
 Jupiter Significance
 Venus Significance
 Saturn Significance
 Rahu Significance
 Ketu Significance

Incoming Search Items:

Representation of planets in astrology
Planets and Their Meanings
Planets in Astrology
Astrology planets calculator
Astrology planets and signs
What do the planets mean in your birth chart
Zodiac signs planets and elements
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Effect of position of various planet in a horoscope
Planets in astrology houses
Role and Importance of Planets in Astrology

Significance of Planet SUN

The Sun is a mass of hot gases, with a diameter 10 times more than that of the planet Earth. As
all the planets in our solar system revolve around the Sun, we call the Sun as the Lord of our
Solar System. Hence, the Sun can be considered as the leading authority in everything.

In every family, the Man or Father is the leader, around which the whole family revolves. Hence
the Sun denotes the family head. Similarly our bosses and leaders can be signified by the Sun.
The managers who are responsible for a job, who divide the task and oversee their completion
are also representatives of the Sun.

Hence the traits of leadership, mental strength, honesty, managerial qualities, individuality,
career, status, the proud bearing of oneself, ego, self-respect, politics, government, power and
ambition are governed by the Sun.

The Sun is a star and hence has its own light. Only by its light do we survive. All the other
planets in our Solar System just reflect its light. Hence our eyes and eyesight are ruled by the
Sun. The primary organs of our body like the brain, heart and head come under the governance
of the Sun. The bones form the skeleton and give shape to our body. Hence they also come under
the Sun. The body temperature is also under his counsel. Hence changes in temperature relating
to fever, cold and the treatments, medicines are under him.

The Ascendant is a very important aspect for every horoscope. The Ascendant is calculated by
the rising of the Sun at the time of birth of a person. Hence the Ascendant and all the other
Houses are thus influenced by the Sun. Importance of Planet Sun in Astrology

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

Thus the fate of everyone rests with the Sun. The planet Sun, thus holds the fate, the good and
bad effects in everybody’s life in His hands. Likewise, He has the authority to assign the Houses
to the other Planets, thus affecting the benefits, the effects that a person will face in his/her
lifetime.

Sunrises, sunsets, stone, forest, lion, wheat, copper, pink lotus, the colour red, the taste spicy,
ruby, Lord Shiva, the direction east all represent the Sun. Most astrological books mention that
the Sun is an inauspicious planet. But going by the symbols, one can say that the Sun is 75%
auspicious.

Significance of Planet MOON

The moon is the satellite of planet Earth, meaning it is an astronomical body that revolves
around the Earth. In any horoscope, the presence of Moon in a particular star sign makes that
sign his birth sign. The constellation in which the Moon was present, at the time of a person’s
birth becomes his Birth constellation or Jenma Nakshatra. We calculate the different planetary
periods like dasa and bhukti using the position of the Moon.

In the astrological scale of importance of the nine planets, the Moon stands next to the Sun. If
the Sun is the basis of all Life in the spiritual sense, then the Moon becomes the basis for the
physical form of life.

The Moon is the fastest revolving body in our astrological system. Hence the Moon holds a
significant influence over any fast thing. As the Moon is the basis of our physical body, all the
food matters like vegetables, cooked food is representative of Him. Importance of Planet Moon
in Astrology

The Moon is the originator of our thoughts. Hence the Moon is called the lord who starts
thoughts. Hence in a manner of speaking, the Moon represents the mother, the feminine head of
the family. Likewise, the maternal family of a person, also the elderly females of the family like
grandmothers, sisters, aunts and others are embodiments of the Moon.

The Moon embodies water and the colour white. Hence foodstuffs like milk, yogurt and rice
symbolize it. The water content in our body comes under the control of the Moon.

The Moon also controls and expresses the calm presence, mental confusion, mental illness, cold,
diseases related with the cold, blood pressure related diseases, pearl, aluminium, lead, water
animals, energetic nature, white silk, white umbrella, night, food items and goddess Parvathi.

Significance of Planet MARS

In astrology, the planet Mars is the originator for the planet Earth. He is the symbol of empty
land, immovable properties. He also represents the fights due to land disputes, fighting
equipment like knives, spears, arrows, guns and warfare. He is the instigator of wounds, scars,
burns, breakage, pain and accidents.

He is the prime mover behind the physically strong and brave minds of men in uniform like the
police, the fire fighters and army.

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 Journal of the Indo Nordic Author’s Collective Dr Uday Dokras

The planet Mars in the marriage House is the troublemaker for women. He is the instigator of
fights, troubles, mental strength, temper, stubbornness, bravery, independent spirit,
revolutionary spirit, using brute strength and sadistic streak. Importance of Planet Mars in
Astrology

In certain positions he causes mental turmoil, panic attacks, restlessness, debt problems,
betrayal, court cases, disputes, blackmail, using weapons, terrorism and corruption.

The planet Mars symbolizes heavy machinery, mechanical engineering, heavy vehicles,
industries, machines, dangerous beasts, prickly plants, bushes, marshes, rocky paths, copper,
coral, peppery taste and Lord Murugan.

Significance of Planet MERCURY

The planet Mercury is the controller of a person’s energy level and the speed at which he
completes any task. When Mercury is in a favourable position, that person will have a higher
form of intelligence, clever, energetic and fast in finishing any job. As the planet Mercury
completes its revolution around the Sun faster than the other planets, it is the originator for our
intelligence. Importance of Planet Mercury in Astrology

Lord Mercury favours the middle path and holds up peace in any situation. He is the instigator
of poetry, mathematics, statistics, epics and statues. Since He is the prime mover behind speedy
actions, communications like post, telecommunications, internet, radio and television, books and
transport come under His domain.

Mercury is the ruler of the nerves and emotions. He is the One who looks after the planning,
making strategic decisions and dispute resolving. Talents like public communications, oratory
skills, general knowledge, expertise in anything, detailed artistry, making agreements, mimicry,
poetry, the skill of conforming one’s actions, agents, research, the colour green, researching
ability, clever humor, flexible behaviour, grammatical knowledge, the metal bronze all come
under his domain.

Significance of Planet JUPITER

The planet Jupiter is the largest planet in the astrological solar system. Hence the instiller of
large-heartedness is Jupiter. The noble traits like calmness, culture, discipline, mentoring
others, justice, honesty, respect, belief in God are provided by this Planet.

The planet Jupiter stands for teacher or Guru, one who shows the path towards enlightenment.
Hence He is the prime mover behind religious leaders, teachers, great philosophers, teachers,
religious workers and spiritual leaders. This particular planet is the instigator of many good
qualities.

Jupiter is related with all the spiritual quests. In basic astrology such as Nadi astrology, the
Jupiter is the originator of the soul or life. The colour yellow comes under his dominion. Even
though Jupiter is not the prime mover of marriage for both, men and women, His presence is a
critical aspect when it comes to undertaking marriage. Importance of planet Jupiter in
Astrology

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Jupiter is the ruler of financial benefits. As yellow is symbolic of this planet, the most precious
metal for humans, gold also comes under his dominion. As Jupiter instils the quality of honesty,
jobs like the judiciary, upholding the law and order, judges and courts come under Him. Fat is a
necessary part of our diet; it also makes us appear strong and bigger. So, fat is also iconic of
Jupiter, the largest planet.

The planet Jupiter symbolizes our past, austerity, culture, tradition, prayers, theism, temples,
knowledge of the shastras, temples of meditation and mantra worship, educational institutions, a
bigger physical constitution, God Dhakshinamurti, elephant, mentors and guidance counsellors.

Significance of Planet VENUS

If the planet Jupiter is concerned with the attainment of spiritual enlightenment, then the planet
Venus is the giver of all materialistic happiness. Everything physical and beautiful, like beauty,
elegance, love, gentleness, charm can be ascribed to Venus. As all these can be seen in women,
especially the young maidens, Venus can be called as a feminine planet. Importance of planet
Venus in Astrology

The money in one’s hands, the gold ornaments, gadgets and black money are all dependent on
the blessings of Venus. Silver is the metal associated with this planet. Of the six types of taste,
the sweet taste is linked to Venus.

As the physical pleasures of this world are the work of Lord Venus, the sperms and the feminine
discharge released during intercourse, the hormonal levels, the level of attraction, enhancing the
masculine and feminine qualities, heterosexual or homosexual tendencies are all controlled by
this planet.

A happy marriage, extramarital affairs, extravagant living, enjoying one’s life, jobs involving
charm and allure like cinema, theatre, writing, dancing, dress designing, make up, singing and
prostitution, In relations representative of the wife, high end liquors, diamond and Goddess
Mahalakshmi are symbolic of Venus.

Significance of Planet SATURN

According to astrology, Saturn is the farthest planet in the solar system. Saturn is responsible
for lateness and is also called as the slow planet. This planet is responsible for mental slowness,
physical sloth, lazy people, and people with special needs, elderly and people with aged looks.

As Saturn can slow down the time at which life leaves a body, this planet is also called as the
giver of Life. This planet looks dark and as black is associated with darkness; this colour is
symbolic of Saturn.

People in the low rungs of life, slaves, people with humble attitude, people with low self-
confidence, people living in slovenly conditions, those who use hand-outs, people for whom the
ruling contingent is always out of reach are under the control and influence of
Saturn. Importance of planet Saturn in Astrology

Only when the employees are willing to do their work can a company run smoothly. Hence
Saturn is also called as the ruler of the career House. Saturn is responsible for the pain, troubles

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and death one faces in his/her life. The metal iron which is dark in colour is representative of
this planet.

Saturn is responsible for male/female infertility. This planet represents night-shift jobs,
falsehood, miserliness, coins, poverty, handicap, getting cheated upon, calm domestic animals,
lower caste, stroke, relentless hard work, cleverness, losing one’s fortunes, loss, philosophy,
blue stones like sapphire and God Aiyanar.

Significance of Planet RAHU

The North Node is a shadow planet; it comes into existence during the eclipses. Hence the
shadowy matters like ghosts, apparitions, violent presences, black magic and voodoo come
under this planet. Rahu is responsible for blowing anything into a big thing. Hence North Node
is also called as the grandiose planet or ugly planet. As the ghosts are supposed to be ugly, Rahu
gets to be called that.

In ancient astrology, the South and North Nodes are considered to have a partly reptilian(snake)
body. So, this planet becomes the originator for reptilian and poisonous creatures. This planet
is also responsible for male/female infertility due to their partly reptilian bodies. Importance of
planet Rahu in Astrology

Since the North Node represents the large, grandiose things, it also represents the Universe.
This planet also symbolizes foreign places, travel, foreign languages and other religions. As this
is a shadowy planet, cinema, photography and electricity are symbolic of Rahu/ North Node.

The North Node represents jails, the breath, allergies that disfigure the looks of a person, wide
vessels, foreign relations, import/export, exaggeration, cheating, eccentric behaviour, cancer,
elders, grandmother, grandfather, the stone hessonite and Goddess Durga.

Significance of Planet KETU

The South Node is a shadow planet just like the North Node. In contrary to the exaggerating
quality of the North Node, the South Node seeks to belittle, break or destroy anything. Like the
tapering end of a snake’s tail, this shadow planet belittles the ego of a man. Hence in ancient
astrology, Ketu is called as the instigator of a person’s spiritual thirst.

Like the North Node, the South Node represents poisonous and addictive substances, especially
drugs like abin, heroin and marijuana. Importance of planet Ketu in Astrology

As the South Node symbolises breakage, cutting, destruction, the terrorists, naxals,
revolutionaries, agitators, blackmailers, fireworks, bombs, chemicals, obstacles and shady
activities are influenced by Ketu.

The planet Ketu symbolises poverty, religious beliefs, philosophy, spiritual enlightenment,
religious knowledge. mental strength, solitude, penance, wounds, scars, burns, the body acidity,
medicine, the silent penance, black magic, voodoo, communication with ghosts and spirits,
separationists, divorce, undetectable phonies, troubles, God Ganesh and Cat’s Eye stone.

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Nine Planets in Hindu Astronomy

Written by London Swaminathan

Post No.1180; Dated 18th July 2015

Hindus called heavenly bodies Grahas. So Nava Grahas/ Nine Planets include Sun, Moon,
Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Strictly speaking, sun is a star and moon
is earth’s satellite and Rahu and Ketu are north and south lunar nodes. Four of the “nine
planets” are not planets. They calculated correctly the time of the eclipses in spite of these
naming.

Thesauruses like Amarakosa in Sanskrit and Diwakaram and Pingalandhai in Tamil give several
names for the planets. What do we know from these names or epithets for the planets?
Navagraha stotras also describe the planets, their colours and their virtues. Now and then we
read some “scholarly” articles about Hindus copying Greeks or the Babylonians. Is there any
truth in it?

Following are taken from our Hymns or Thesarus:

Statement 1
Mars is the son of Earth (Bhumi putra, Mahisuta)
Statement 2
Mercury is the son of Moon (Induja, Somaja)
Statement 3
Saturn is the son of Sun (Chaya putra)
Statement 4
Venus causes rains (Rain planet in Tamil)
Statement 5
Moon influences Mind; moon is born out of the mind of God
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Statement 6
Sun is linked to Eyes; sun is born out of the eyes of God
Statement 7
60,000 Valakilya Rishis, seers of thumb size, travel with the sun.
Statement 8
Guru/Jupiter is the Teacher (guru) of the Devas; Venus is the Teacher of Demons. Both are
Brahmins.
Statement 9
Colours of the Planets: Saturn is black, Jupiter is Golden, Mercury is Green, Mars is red and
Venus is white.
Statement 10
Saturn is lame or a slow coach; Jupiter measures the years.

What is the meaning?

The above statements are rough translations of the words found in thesaurus or the hymns. What
do they mean? Are they scientific?
The short answer is most of them are yet to be proved by science. Let me give some explanations

About Statements 1, 2, 3
When you say that a particular planet is the son of another heavenly body (Graha) it may mean
collision between the two heavenly bodies produced X planet. So we call the X planet is the son
of so and so. In short it is an astronomical event happened long ago. In astronomical terms
billions of years ago.

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Another meaning is one looks like another. For instance Mars looks like earth and so we call it
the son of the Earth.

The third meaning is that earthly creatures are going to settle in Mars in future. So we call Mars
is the son of earth.

The fourth meaning is a hidden meaning which we don’t know now. May be future scientific
discoveries may prove us right. If we take soil samples from both the planets and compare it,
clearer picture will emerge.
For instance there are several theories about the origin of moon. Nothing is proved beyond
doubt. Some say it is a big chunk thrown out of earth because of a collision and it can be easily
fit into Pacific Ocean. Some others say it was caught by earth and made a slave (satellite) of
earth. These theories can be made as beautiful Puranic stories (Mythology).

About Statement 4
Venus- Rain connection may be superficial or more than that. It is in Sanskrit books as well as
Sangam Tamil books. The amount of rains or the drought is forecast by the position or
movement of Venus in the sky according to Tamil commentators. Science hasn’t proved it yet.

About Statements 5,6

Rig Veda says that the sun and moon are born from the eyes and mind of the Supreme God. We
know for sure the connection between the moon and the mind. Lot of articles have come out in
science journals linking the lunatics and the full moon. Hindus believe that doing Surya
Namaskar every day in the morning will brighten one’s eyes. Science has to prove it.
“Chandrama Manaso Jata: Chakshor Suryo Ajayata” (Purushasukta in the Tenth Mandala of
Rig Veda).

About Statements 8,9, 10

The colours are partly right. When we look at Mars in the sky it is blood red in the night sky.
When we say Saturn is “lame” we know that is the planet that takes longer years than other
planets in completing one circle in orbit (30 years). When we say that Jupiter is the planet that

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measures years we mean it moves from one zodiac sign to another sign every year and completes
the 12 zodiacal signs in 12 years which decides Kumba mela, Maha makam and other big
festivals.

I have already written about the Valakilya Rishis (Lilliputian seers travelling with sun). I have
also written about the Heavy planet Guru and its sling shot effect in sending the rockets without
fuel. Guru in Sanskrit means Heavy and one who sends up (elevates) others.

My Conclusions:
1.No other language has got so many names for the planets or stars like Tamil and Sanskrit.
This shows that astronomy was born here and we have not borrowed it from the Greeks or the
Babylonians.

2.Brahmins in their Sandhya Vandhanam every day, worship Navagrahas in the same order like
Sunday , Monday, Tuesday …….. They couldn’t have borrowed it from someone and inserted it
in their Vedic ceremonies.

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3.Tamil saint Sambandhar of seventh century CE sang about the nine planets in the same order.
So it is Vedic and not Greek.

4. Moreover these beliefs are listed in 2000 year old scriptures in Tamil and Sanskrit from
Kanyakumari to Himalayas covering the vast sub continent. So they couldn’t have borrowed it
during Alexander’s time and spread it over the entire country. There were no mobile phones or
telephone lines or electronic communication at that time!

5. Foreign beliefs can’t be inserted into Hindu ceremonies that easily. They have a fool proof
system.

6. Purusha sukta of Rig Veda linked mind to Moon. It is scientifically proved with lots of
research confirming the link between the two.

We can conclude that Hindus spread it to the whole word like their decimal system and Hindu
numerals.

LEAVE A COMMENT

by TAMIL AND VEDAS on JULY 18, 2014 • PERMALINK

Posted in ASTROLOGY, SCIENCE & RELIGION

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Tagged HINSU ASTRONOMY, NAVA GRAHAS, NINE PLANETS

Why do I Worship Planets Every day?

Hindus are unique in worshipping everything in the sky including ‘’Father in the Heaven’’. I
have already written about their worship of trees, cows and elephants, fish, eagle/Garuda,
rivers/Ganga Yamuna Saraswati, Shoes (sandals), snakes, earth, bells etc. They see God in
everything. Most of their customs are based on hygiene or science. But some are inexplicable;
one of them is the worship of Nine Heavenly Bodies known to Hindus as Navagrahas.

Believing astrology is different from worshiping them. Billions of people read weekly predictions
for their zodiacal signs in India and Western Countries. For many of us it is fun, for some of us it
is accurate prediction!! But I am talking about actual worship of Nine Heavenly bodies
(planets): Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn. In Sanskrit we call them
Surya, Chandra, Angaraka, Bhudha, Guru/Bruhaspati, Sukra and Sani.

As a Brahmin I do Sandhayvandhanam every day at least once on the banks of river Thames in
London. I am supposed to do three times– morning, afternoon and evening. It is like a person
taking medicine three times a day or vitamin tablets. It is a lifelong tonic for three castes
Brahmana (Priestly caste), Kshatriyas (Security forces) and Vaisya (Business men). But now it is
the Brahmins who do it on regular basis.

The first part of the Sandhayavandhanam or Sun Worship finishes with Deva Tarpanam. This is
where I do the worship of Sun, Moon etc in the same order like in English calendar-Sunday to
Saturday (The mantra begins with Adityam Tarpayami, Somam tarpayami…..). Foreign scholars

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wrote that Egyptians and Greeks taught the days of the week to Indians. I doubt it. If it is
‘’Imported’’ from foreign countries my forefathers would not have included it in orthodox Hindu
worship. This was started by my forefathers 5000 or 6000 years ago on the banks of mighty
Saraswati River. I have got more proofs to justify my statement.

Saptarishi constellation (other names: Big Dipper, Ursa Major, Great Bear constellation)

All South Indian Temples have special places for the Navagrahas. Sun and Moon have been
allocated special places in the corridor. There are special Gayatri Mantras for all the Nine
‘Planets’ (strictly speaking Sun is a star; Moon is a satellite of earth; Rahu and Ketu are
shadows). There are special shrines for all the nine planets in Tamil Nadu. Millions of people
throng the places every day. There nine more Navagraha shrines around Chennai. There are
special Homas (Fire ceremonies) for all the nine planets and 27 Stars (Nakshatras) from Vedic
Days. They are not imported. We have nine different special woods, nine different special grains,
nine different special colour clothes for this Homa. The mantras are very old.

People all over India wear Navagraha rings, set up with nine different gem stones.

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Proof from 2000 year old Sangam Tamil Literature

Foreigners spread a blatant lie to destabilise India and destroy Hinduism in the name of Aryan-
Dravidian Race theory. Those who read Sanskrit and Tamil literature will have a good laugh
about this absurd race theory. I can quote over 1000 common customs from old Tamil literature.
They are practised by Hindus from Kashmir to Kandy in Sri Lanka and beyond.

The Wonder Boy, Child Prodigy, Youngest Poet in History, Tamil saint Thiru Jnana
Sambandhar who lived 1300 years ago sang about these nine planets in the same order in his
Kolaru Thiru Pathikam. Elderly saint Appar warned the boy about travelling to Madurai. But he
said that these nine planets will have no evil influence on the devotees of Shiva. The miracle boy
was right. He did miracles in Madurai and re established Hinduism in Tamil Nadu.

I have quoted two wedding songs (Akam 86, 136) in my post Why Do Hindus Worship Moon?
There also the poets talk about the evil influence of the planets when they said why the Tamil
weddings are done on the day star Rohini aligned with the moon. There are over six references
about Arundhati star ( Vasista’s wife and one of the stars in Ursa Major known as Sapta Rishi
Mandalam). All these are slaps on the face o supporters of Racist theories. I have already
written about Indra and Varuna worship from the oldest Tamil book Tolkappiam which shows

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Aryans did not bring them to the south. There was only one culture from the oldest time the
Tamils knew.

Tamil literature sings about zodiacal signs and planets like Mars ,Venus and Saturn. The most
interesting reference about Jupiter and Venus (Brihaspati, Venus) is they are called Two
Brahmins (Anthanar Iruvar). According to mythology Guru/Brihaspati (Jupiter) is the teacher
for Devas (angels) and Sukra (venus) is the teacher for Asuras (demons). Devas and Demons
had Brahmin Gurus!! This also tears the Aryan Dravidian racist cloth in to pieces. Hundreds
and Hundreds of mythological stories have direct reference in Kalitokai and Paripatal.
Purananuru, an anthology of 400 verses, is the encyclopaedia of Tamil Life. It has innumerable
references to Vedic customs. I don’t want to repeat what I have already given in my posts NO
BRAHMINS, NO TAMIL and other 600 posts in this blog.

Venus link to rains

Ancient Egyptians linked Sirius (the brightest star) to floods in the River Nile. Tamil and
Sanskrit literature links Venus with rains. Purananuru have got lots of references to Venus and
rains. Tamils had very good knowledge of astronomy. Science has yet to come with a theory for
this link. The belief about comets (Dhumaketu) is also same in both the literature.

More Proof

There is lots of proof to show that these beliefs are not imported or brought by migrants. The
number of words for Nine heavenly bodies (grahas) and 27 stars (Nakshatras) is amazing in
Sanskrit and Tamil thesaurus called ‘Nigantu’. No language in the world has some many words
or planets and stars!!!! This is the best proof to show India exported this to the world!
Silappadikaram is the best known Tamil epic. It is post Sangam period Encyclopedia of tamil
culture. Name anything , you will find it like you find in Mahabharat. This has got reference to
all the nine planets and tamil’s belief about them.

For want of space I will give some of the references from Tamil literature:

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Worship of crescent moon: Kuruntokai vers 178;307; Akam. 239; Maduraikanchi- line 193;
Puram.60 and Prayer 1;silambu-2—38;

Planet Rahu devouring Moon (Lunar Eclipse): Kural 1146; Kurun.395;Natr 128;Akam 114,
313; Kalitokai has five references

Sun’s one wheel chariot- Akam 360

Suns horses: Akam 363; Pattina. Line 122-124

Vasishta’s wife Arundhati: Pari 5-44;Pathitru 31-27;89-17;Perum.line 302

About Krithika (Pleiades) numerous references are there.

Two Brahmins (Jupiter and Venus): Kali-99

Venus-Rain link: Puram 35;117;383;384;386;388Pathitru. 24-24; 69-13;

Oldest Tamil book Tolkappiam has a lot of references to planets and Tamils’ beliefs.

For more about Brahmin’s Sandhya Vandanam, please read:

Why Brahmins Deserve an entry in to Guinness Book of Records

Last but one in the tail area of Sapatarishi mandalam is Mizar (Vashista); it is a double star
with aAcor (Arundhati)

There’s 27 of them and no- The Nakshatra Story

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A man brought a horse’s head in the hope he could score some Yoni. But as he journeyed, he
was distracted by a flame and took a chariot to a castle that displayed an antelope’s head and
a human head. With his quiver of arrows, he was able to protect the udder of a cow from
a coiled serpent.

In the meantime, a woman passing by in a palanquin returned home and took her infant from
a swinging hammock and placed the child on a bed but as she stood up, she stubbed her toe on
the legs of the cot. Instead of swearing, she opened her hand and in the palm of her hand was
a pearl and a piece of coral. She stood in the archway of her home and sat in
the lotus position. While fiddling with her earring, she saw the roots of a plant. It was a hot day
so she used a fan to cool herself. There was an elephant’s tusk near her and she put it to
her ear and heard a musical drum. The cadence made her imagine an empty circle. When she
opened her eyes, she caught a glimpse of a sword, resting on the back two legs off a cot,
piercing the drum.

The Hindi Names of the Nakshatras-Here are the Hindi Nakshatras to match the English

symbols:
1. Horse’s head: Ashwini
2. Yoni: Bharani
3. Flame: Krittika
4. Chariot: Rohini
5. Antelope’s Head: Mrigshira
6. Human Head: Ardra
7. Quiver of Arrows: Punarvasu
8. Udder of a cow: Pushya
9. Coiled serpent: Ashlesha
10. Palanquin: Magha
11. Swinging Hammock: Purva Phalguni
12. Legs of a cot: Uttara Phalguni
13. Palm of the Hand: Hasta
14. Pearl: Chitra
15. Coral: Swati
16. Archway: Vishakha
17. Lotus:Anuradha
18. Earring: Jyeshtha
19. Roots of a plant: Mula
20. Fan: Purva Ashadha
21. Elephant’s Tusk: Uttara Ashadha
22. Ear: Shravana

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23. Musical Drum: Dhanishtha

24. Empty Circle: Shatabhisha
25. Sword: Purva Bhadrapada
26. Back two legs of a cot:Uttara Bhadrapada
27. Drum: Revati
28.
The circle of the nakshatras

The circle of the nakshatras is one of the earliest elements found in Vedic astrology. Because
the Moon returns to the same stars every 27 days, the ancient Jyotishis divided the sky into 27
sections and gave each a name. Initially, the nakshatras were used primarily for muhurta, the
practice of choosing the best time to initiate an action, such as getting married, starting a war,
building a house, and so on. Over time, the nakshatra placement of the Moon became the core
element in the calculation of many dasa systems, and was also used to indicate the major life
themes in a natal chart.

The placement of both planets and the Lagna in nakshatras reveals pervasive patterns in an
individual’s life. Because they occupy even smaller spans of the sky than the signs, the
nakshatras indicate what is at the core of each individual.

Part One: Which nakshatras are important?

Of primary importance in a person’s life are the nakshatras of the Ascendant and Ascendant
lord (Lagna and Lagnesa). The nakshatras occupied by the Moon and the Sun are also
significant.

Historically, the nakshatra of the Moon has been given primary emphasis in Jyotish simply
because natives of Indian/Vedic culture were given birth names using the letters corresponding
with their lunar nakshatra. While one’s Ascendant might not be known, his Moon’s nakshatra
was evident.

The nakshatras of the other planets are of lesser importance, but if several planets occupy the
same nakshatra, then its themes become more salient. The nakshatra of the current dasa lord
can indicate the prevailing life themes.

Finally, the nakshatra occupied by Saturn often indicates where major karma resides.

Part Two: The importance of placement

A planet’s placement affects its nakshatra’s expression. A positive placement elicits the good
themes that a nakshatra represents, and a negative placement elicits the challenging themes that
a nakshatra represents. The importance of this principle cannot be overstated.

The four elements of placement are:

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1. Strength. Strong planets (vargottama, own sign, exalted, dig bala, retrograde, and bright
Moon) are well-placed, and weak planets (debilitated, in planetary war, combust, and dark
Moon) are poorly placed.

2. House occupation and rulership. Planets in or ruling bad houses (6, 8, 12) are poorly placed.
Planets in or ruling good houses (1, 5, 9 and 1, 4, 7, 10) or neutral houses (2, 11) are well-
placed. (House 3 occupation or rulership is a mildly poor placement.)

3. Influence of other planets. Planets with or aspected by benefics (Moon, Venus, Jupiter, and
sometimes Mercury) have much better placement than planets with or aspected by malefics
(Mars, Saturn, Rahu, Ketu and sometimes the Sun).

4. Yogas. Planets participating in positive yogas are very well-placed, and in negative yogas
very poorly placed.

ach Nakshatra represents certain gunas. And it does so not only on one level, but on three levels.

FIRST LEVEL
1. First, we have a group of 9 Nakshatras that represent Rajas energy on a primary level. These
Nakshatras coincidence with the signs Aries, Taurus, Gemini and Cancer. Aries is the first
firesign, Taurus the first earthsign, Gemini the first airsign and Cancer the first watersign.
2. Then there comes a groups of 9 Nakshatras which represent Tamas on a primary level. These
Nakshatras coincidence with the signs Leo, Virgo, Libra and Scorpio. Leo is the second
firesign, Virgo the second earthsign, Libra the second airsign and Scorpio the second
watersign.
3. Finally, we have a group of 9 Nakshatras which represent Sattva on a primary level. These
Nakshatras coincidence with the signs Sagittarius, Capricorn, Aquarius and Pisces.
Sagittarius is the third firesign, Capricorn the third earthsign, Aquarius the third airsign and
Pisces the third watersign.

SECOND LEVEL
Now each group of 9 Nakshatras can be divided into 3 groups of 3 Nakshatras. This represents
the gunas on a secondary level.

In each groups of 9 Nakshatras the first three Nakshatras represent Rajas on a secondary level,
the second three Nakshatras represent Tamas on a secondary level and the third three
Nakshatras represent Sattva on a secondary level. We see that the order of Rajas, Tamas and
Sattva, which we saw at the primary level, repeats itself on this level.

THIRD LEVEL
There are 3 groups of 9 Nakshatras. Because each group of 9 Nakshatras has been split into 3
groups of 3 Nakshatras we have a total of 9 groups which consist of 3 Nakshatras.

These groups of 3 Nakshatras represent the tertiary level. The first Nakshatra of such a group
represents Rajas, the second Nakshatra Tamas and the third Sattva.

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 Agate (Turquoise)
 American Diamonds
 Amethyst
 Billore
 Blue Moonstones
 Blue Sapphires
 Blue Topazes
 Cat's Eye
 Citrine (Sunela)
 Emeralds
 Green Onyx
 Hessonites
 Fire Opals
 Iolite (Blue Spinels)
 MoonStones
 Navratnas
 Pearls
 Peridots
 Rudrakshas
 Ruby
 Star Ruby
 Red Corals
 Triangular RedCorals
 SunStones
 TigerStones
 Yellow Sapphires
 White Corals
 White Opals

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 Zircons

Nakshatra Characterstics

Nakshatra is a 13° 20' segment of the circle described by our earth as it hurtles in space around
Sun. The path is actually an ellipse but to simplify calculations it is taken to be a circle.

A circle has 360° and these are divided into twelve signs of 30° each. Each segment is given a
name. Starting from the first one which is called Aries, we call succeeding signs Taurus, Gemini,
Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces.

Thirty degrees is rather a large part of the Zodiac, so to bring more precision to our predictions
we subdivide each sign into nine equal segments of 3° 20'. Four of these segments when grouped
together are termed a Nakshatra and have a profound effect on our life.

We said above that a Nakshatra has four segments of 3° 20' each. Each of these segments is
called a Pada or charan in Sanskrit (quarter). This gives us a measure of a Nakshatra as 3°
20'X4 = 13° 20'. It follows that a sign can have only two complete Nakshatra and these two will
occupy 13° 20'X2 = 26° 40' of a total of 30° that a sign has, leaving a remainder of 3° 20
minutes.

If we divide 360° into sections of 13° 20' we get a total of 27 segments. Each of this segment is
given a name. The first one is called Ashwini followed by Bharani, Krittika, Rohini, Mrigshira,
Ardra, Punarvasu, Pushya, Ashlesha, Magha, Poorv Phalguni, Uttar Phalguni, Hasta, Chitra,
Swati, Vishakha, Anuradha, Jyeshtha, Mool, Poorv Ashadh, Uttar Ashadh, Shravan,
Dhanishtha, Shatabhisha, Poorv Bhadrapad, Uttar Bhadrapad and Revati.

Let us take the first sign Aries and see how this arrangement looks when applied there there. The
first Nakshatra Ashwini takes up the first 13° 20'; followed by Bharani which runs from 13° 20'
to 26° 40'. The remainder 3° 20° are occupied by the first quarter of Krittika and its next three
Pada spill over into Taurus.

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This arrangement is repeated across all signs until all 27 Nakshatra are assimilated in 12 signs.
Nakshatra rules the nature of native born under it greatly. Nakshatra influences as well as
determines the life, nature and temperament of its natives.
In Vedic myth the Moon, or CHANDRA, is depicted as Male. He is married to the 27 lunar
mansions or NAKSHATRAS as they are called in Sanskrit that makes up the sidereal cycle of the
Moon.This is how long it takes the Moon to move through all the signs, some 27 odd days. Each
night he stays in one of the mansions until he has visited all 27 wives and the sidereal cycle is
completed. But having 27 wives, Chandra does not treat them all equally. He is especially fond
of the lunar mansion ROHINI, in Taurus where the Moon is exalted.

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Nakshatras Characteristics

Abhijit Dhanishta Poorva Bhadrapada Satha Bishta

Anuradha Hasta Punarvasu Sravana

Aridra Jyeshta Purva Ashadha Swati

Ashlesha Krittika Purva Phaguni Uttara Ashadha

Ashwini Magha Pushyami Uttara_Bhadrapada

Bharani Moola Revati Uttara Phaguni

Chitra Mrigasirisa Rohini Vishakha

INFORMATION
Satyanarayan Pooja is the best way to seek blessings of Lord Vishnu. It is performed before
and/or after the fulfillment of one's desires.

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It is also performed every year, to maintain the general happiness, prosperity and well being of
the family. Satya Narayan is the form of Lord Vishnu.

The Lord in this form is considered an embodiment of truth(Satya). Satyanarayan is worshipped

at home with family and friends by reciting the miraculous story of Lord Satyanarayan.

This story was originally told by Lord Vishnu himself to Devrshi Narad for the benefit of
mankind. Satyanarayan Pooja can be performed on any day in consultation with priest
(Panditji).

However, the best day to perform this Pooja is on the day of Poornima (full moon day) or
Sankranti. Performing the pooja in the evening is considered more appropriate.

On the day of the pooja, the devotee has to fast. On this auspicious day friends and relatives are
invited to enjoy the Prasad(holy food).

Pooja Procedure
Pooja Material - A book on the Pooja (Inconsultation with a Brahmin), a square
platform(Chaurang),mango leaves, two new cloth pieces, kalasha, lord's idol or a photograph.

Also turmeric, kumkum, panchamrut, six coconuts, prasad, four oil lamps, sandal paste, incense
sticks, betel leaves, two garlands, areca nuts, turmeric pods, dry dates or almonds, camphor,
offerings in form of cash or coins, tulsi leaves and flowers.

Pooja details - The pooja consists of five parts. The first one deals with the timing of the vrat
and the procedure. The other four parts describe stories of the greatness of the God.

The stories convince the importance of the pooja. On the day of the pooja, it is required to fast
and perform the pooja in the evening.

In a clean room, a new clean cloth is spread on an elevated platform(Chaurang) and rice-
grains,about a kilo are spread on it, in the centre. A kalash(Copper pot) capped with a new cloth
piece is placed and a small idol of the Lord Vishnu is positioned on it.

The pooja begins with the lighting of the lamp and praying the God Ganesha, Lakshmi,
Dikpaalakaas, Vishnu, Lord Shiva and Parvathi, Sun, the nine planets and Lord Indra.

Lord Ganesha and Panchaloka Paalakaas should be positioned to the north of the Kalash and
can be worshipped through areca nuts or almonds or turmeric pods or dry dates.

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Then, the nine planets should be worshipped by placing areca nuts on betel leaves followed by
Lord Indra and other Dikpaalakaas.

Later the Lord Satyanarayana's idol or image on betel leaf should be worshipped by
Panchamrut (a mixture of ghee, milk, sugar, honey and curds) abhishek(sprinkle).At the end of
the pooja, there is udvaasana, a formal way of concluding the pooja.

Satyanarayan Katha

Part 1
Shri. Sathyanaranayan katha is from Skandha puran, Reva kaanda, Suta Puranikji narrated
these stories, to the rishis, in Nimisha Aranya, who were performing a 1000 year yajna for the
benefit of mankind, lead by Sage Shounak.

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Shounakaji and others asked Suta Puranikji, "If a man has a desire, how can he fulfill it? Whom
he has to worship and by which pooja ? Sutaji said "once this question was also asked by
Devarshi Narad to Lord Narayan.

Listen to that story. Once Naradi ,while traveling all over the worlds, came to Bhuloka, and
found everyone suffering on account of their past Karmas and were not knowing how to relieve
themselves from it.

Immediately he reached Vaikuntha, to Lord Narayana to find the right answer for getting the
people out of their problems. As he saw the grace of the Lord, he forgot his purpose and started
praising the Lord.

Pleased Lord Narayana asked the purpose of his visit. Naradaji explained him the facts and
asked for the way to give relief to the misseries of mankind.

The Lord was happy at this question of Narada for benefiting the world by seeking the right
answer. The Lord said:Yes, there is a Vrat called Sri Satyanarayana pooja-vrat which is not
known to the the Bhuloka. I shall narrate to you this Vrat.

This can be performed by anyone.One who does this, will get all the benefits and the pleasures
of this world and will eventually get liberation(Moksha)too. Now Narada wants to know more
details of this Vrat.

The Lord says, this can be done any day, in the evening.Invite friends and relatives and perform
this Vrat with faith and devotion.

The night should be celebrated with Bhajans and all those attending Pooja should be given food
and Prasada. Thus the observer of this Vrat will get all desires fulfilled.

Part 2
Shri Narayana tells Narada the further story-

There lived an old and poor Brahmin in the city of Kashi. He was a man of virtue and yet
extremely poor and was always begging for meals.

Since Narayana loved Brahmanas, he came in the guise of an old Brahmin and asked him what
ailed him?". The brahmin explained, "I am an old and very poor man.

I shall be grateful if you can tell me how to get rid of my poverty which does not seem to
diminish". The Lord advised him to observe Satyanarayan Vrat and also explained him the
procedure.

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The poor man now desired to do that Vart and went to bed. He could not sleep on account of
these thoughts. Again in the morning he had same thoughts and he says to himself, "whatever I
earn today by begging I shall use it to perform the Vrat".

The same day, he earned good beggings and purchased the pooja articles and performed the
Vrat. Very soon he became rich and had all the things of the world.

Thereafter he started performing the Vrat every month and thus he enjoyed all the pleasures of
the world and finally reached the Moksha too. Shaunakji and other rishis wanted to know how
this Vrat spread in the world and how the listeners of the story were benefitted.

Suta Puranikji replied - Once the brahmin was performing Shri Satyanarayan Pooja, when a
woodcutter saw the pooja and asked him about it.

The brahmin said, "This is Shri Satyanarayan Pooja. Whatever desires you have in your mind
will be fulfilled by performing this Vrat.

On hearing this, the woodcutter decided to perform the pooja the next day. He thought in his
mind, "Whatever amount I get from the sale of the wood tomorrow, I will use it for the Vrat-
Pooja".

Accordingly he performed the pooja and was relieved of all his worries and became happy.

Part 3
Suta Puranikji continues - Once there was a noble king called Ulkamukh. He was married to
truth and sense - control. He always helped the needy people.

Once he was performing Shri Satyanarayan Vrat on the banks of a river when a merchant came
in a ship with valuable goods. He asked the king about the pooja and its fruits.

The king told him that he was worshipping Mahavishnu" and explained him everything. The
merchant urged, "Please guide me the details of this Vrat, cause I am issueless till now."

The king explained him the details and the merchant went home. He and his wife performed the
pooja and soon his wife Lilavathi delivered a girl.

Lilavathi reminded her husband about the Vrat but he was postponing it, till his daughter was
ready to be married. Later on he got his daughter married and still postponed the pooja-vrat.

The Lord now wanted to remind him. The merchant and his son-in-law went to a city called
Ratnasara and rested under a tree. There was a theft in the palace of the king and the burglars
were chased by the police.

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The eloping burglars saw these two merchants under the tree and they left the booty next to them
and ran away.

The police caught the two merchants with the stolen booty and sent them to the jail. The
merchant suddenly realized that it was all on because of his breaking the promise to the Lord.

At the same time, at home both his wife and daughter Kalavati, lost all their belongings due to
thefts and became beggers.

Kalavati while begging for food saw Shri Satyanarayan Pooja being performed at one house.
She heard the story and details and told her mother about it. Lilavathi came to know their
mistakes which created all those problems.

The very next day she performed the pooja and apologised the God. The king had a dream that
the merchants were innocent and he released them after inquiry by giving them lot of wealth.

Part 4
Suta Puranik continues - On release from the jail, the merchants were returning home when they
reached the outskirts of their town. The Lord appeared there in the form of an old Sanyasi and
inquired about the contenets of the ship.

The merchant lied that it contained dried leaves. The sanyasi said "Tathasthu" (be it so). When
the merchant returns to the ship he found dried leaves there.

On regaining his consciousness he realized that those were the blessings of the Sanyasi whom he
had given a lie. He traced him soon and begged for apology.

The God again forgave him. Then the merchant sent a message to Lilavathi to let her know that
they are on their way home. Lilavathi told her daughter to complete the Satyanarayan poola and
go to meet her husband.

Kalavathi performed the pooja, but forgot to take the prasada, in a hurry to meet her husband.
When she approached the anchorage, she saw neither the ship nor her husband. It looked to her
that they both drowned and decides to die.

The merchant felt that due to some fault, the Lord had punished them and he performed pooja
and apologised. The Lord soon revealed to him that it was the daughter's oversight in not
accepting the prasad that has created this problem.

If she goes and takes the prasad, everything would be all right. Kalavathi returned to the altar
and took prasad with all faith and reverence.

And her husband returned and from then onwards, they all performed Shri. Sathyanarayan
Pooja regularly till the end of their life and finally after death, they reached Satyalok.

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Part 5
This chapter is important to us as we too tend to behave like the King in this story, in respect of
pooja/worship/religion of other people.

In the woods of Nmisharanya, Suta Puranikji continued the story narrating the greatness of this
Vrat to Sage Shounak and other Rishies.

In ancient times, there lived a King called Angadwaj who was kind and righteous. Once he
ignored the prasad of Shri Satyanarayan Pooja and had to suffer very severely.

Once the king was returning from a hunt. He rested under a tree for a while. A group of cowherd
boys had gathered near there to perform Shri Satyanarayan Pooja.

They did not have anything except their daily bread. One of them became their priest and they
performed the pooja.They offered the prasad to the king who, because of his ego left it
untouched.

Soon all his wealth was lost and his hundred children died.

He realised that it was all due to his insulting the children's pooja. Immediately the king went to
that very spot and performed the Satyanarayan Pooja with full devotion and belief.

The king was relieved of all his losses. Suta now tells the Rishis that this Vrat is specially
effective in Kaliyug. This Lord of Lord is called Ishwara, Satyadev, Shri Satyanarayan and by
many other names.

He alone has taken names and forms. One who reads this story or hears it, will get rid of all
anxieties and difficulties in life.

How to Perform Puja

In the holy scripture Bhagavad Gita, Lord Krishna proclaims "patram pushpam phalam toyam
yo me bhaktya prayacchati tad aham bhakty-upahritam ashnami prayatatmanah"

"He who offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it
wholeheartedly"

Hinduism as a a religion caters to all types of people, be they believers in God with form or
without form. It is believed that God can be attained by ritualistic worship or by meditation or
even by simple utterances of the holy names. Ritualistic worship can be elaborate, spanning over
several hours, with the chanting of mantras, offering Prasadam (consecrated food) and Harathi
(swinging of lamps), or it can also be as simple as offering a single leaf of Tulasi (the holy basil)
or Bael(for Lord Shiva) and offering Prasadam. While ritualistic worship satisfies some people,
the others are happy with meditating on the Lord or chanting His name. Needless to say, any

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form of worship requires a pure and steadfast mind that is thoughtful of God, adherence to
Dharma and abhorrence to sin.

Take a bath to purify your body to keep it pure in presence of the Lord. Put Red vermillion of
TILSAk on forehead. Wear Clean washed clothes. Collect all things needed for Puja in 1 place.
Light the lamp. Blow the conch

A kalash (copper/bronze/brass/silver). Do
not use steel or plastic kalash

1. A whole brown coconut with its husk

2.
A few Mango leaves or betel leaves

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3. Haldi

Kumkum

Chandan

Akshat

Water

Currency coins

4. A piece of fresh red cloth

5. Flowers

6. An earthen tray or a plate that is bigger than

the Kalash made of Brown soil or clay
Rice,
7. Nav Dhanya (seeds of nine different grains)

1. Shringar items (sindoor, mehendi, kajal,

2. necklace, red chunri, mahavar, hairpins

etc)depending on Puja of either Goddess lor
God. Not needed in case of male god
3. Sesame or mustard oil or ghee for lamp (for
Akhand Jyot)

See above pic of lamp

4. Cotton wicks

5.

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6. Brass/silver lamp
7.

Pic of Gods- Shiva-Satyanarayana

Agarbatti (incense sticks)

Coconut

Akshat

Paan and supari

Water of the river ganges Optional

Gangajal (for cleansing the puja area)

Dhoop

Kumkum

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A chowki (raised wooden platform or a table for

keeping the idol/photo frame of the

A Chowki for sitting of the person doing puja

Haldi

Camphor (Kapur)

Sacred thread (red and yellow)

As seen
Sweets

As seen
Flower

As seen in Pic
Fruits (banana and any other fruit)

Laung-elaichi (clove and cardamom)

Batasha- Hard sugar

Naivedya or bhog

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A few currency coins

Trays for arranging the offerings

8. Toran of Mango leaves

Rice grains

Pedhas

Supari- Betal nuts

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000000000000000000000000000000000000000000000000000000000000000000000000000000

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II

Performance of Pujas at the consecration ceremonies of

all Angkor Temples

Discovery that a Satyanarayan (9 Graha) Puja was performed on 22nd of April 967 AD at
largest Temple in the world- Bantey Sarai part of the Angkor Vat complex. The 9 Graha Puja
performed at Bantey Sarai( near Angkor Wat) 1200 years ago was done at the consecration of
the temple at
Banteay Srei

In Planetary clustering and navagraha at Banteay Srei , Asger Mollerup found that an inscription at
Prasat Banteay Srey, 15 km north of Angkor Wat in Cambodia, dates the inauguration of this
Shivaite sanctuary to coincide with a planetary alignment. A planetary clustering or planetary
alignment is when the five planets visible to the naked eye are observable at dawn or dusk above
the eastern or western horizon. The five planets form together with the sun, the moon, Rahu and
Ketu the Indian concept the Navagraha. A close gathering of the five planets is an impressive
celestial event and has been described in ancient Indian and Chinese records and calculations.

https://www.academia.edu/41864223/Planetary_clustering_and_navagraha_at_Banteay_Srei

The Navagraha Pooja is a time tested vedic ritual to enable the performer to attain success in
his life path and enable him to be the benefactor of good things and deeds. The pooja is
worship of 9 planets on the natal chart of the person as well as in the heavens( skies) that
control our deeds desires and results and outcomes of the same. The pooja creates a favorable
ambience in the context of the present and future of the persons performing and guide them to
success.

Bantey sarai part of the Angkor Wat complex, on the other hand, a -UNESCO world heritage
site - is an enormous temple complex located in northern part of the country Cambodia in South
East Asia. It was originally built in the first half of the 12th century as a Hindu temple in the
form of a mandala dedicated to God Vishnu on a site 400 sq acres. In those ancient days, to
commemorate the inauguration of the Bantey sarai part of the Angkor Wat- largest Hindu
temple in the world to Lord Śrī Tribhuvanamaheśvara-a Satyanarayan (9 Graha) Puja was
performed when the 9 planets were actually visible to the eye. An inscription presenting the
astronomical setting when the main deity of the shrine was consecrated, has been discovered 15
km north of Angkor Wat in Cambodia. At Bantey sarai as contemplated by Asger Mollerup
Independent scholar. This event he says is is mentioned in the inauguration inscription of the

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Sivaite Prasat Banteay Srey, not Angkor. The inscription is dated not in numbers but by a
description of the celestial sphere, which he reconstructed.

Dr Uday Dokras, Nagpur’s erudite Hindulogist and Vastu Purusha mandala (Astrology) expert
believes that Venus-Jupiter conjunctions are not rare; but beautiful. Two examples occured in
2019- 24 January and 24th of November at dusk. A very close encounter between Venus and
Jupiter will also occur on 2 nd May 2022 when the two planets will rise at 03:23 (local time). In
the end of May, 2022, four of the five-planets of the navagraha will be visible on the night sky
every night, culminating on 29 th May when Mercury and the moon joins the celestial show
before dawn.

According to Asger Mollerup The most magnificent celestial show of this century will take place
after dawn the 8th of September 2040, when the moon will resemble that on the matted hair of
God Shiva and all 9 planets grouped together with the Planetary clustering of a navagraha.

The waning crescent adorning the hair of Lord Shiva

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Every scientific theory starts as a hypothesis. A scientific hypothesis is a suggested solution for
an unexplained occurrence that doesn't fit into a currently accepted scientific theory. In other
words, according to the Merriam-Webster Dictionary, a hypothesis is an idea that hasn't been
proven yet. If enough evidence accumulates to support a hypothesis, it moves to the next step —
known as a theory — in the scientific method and becomes accepted as a valid explanation of a
phenomenon.

Ancient Indians and mathematicians developed many such hypotheses and made observations to
either accept or reject their hypotheses. They regularly measured things such as in which part of
the sky the so called navagrahas were to be seen, tracked down their movements such as
trajectory, degree etc. They noted down these and performed mathematical calculations. If you
have certain good number of observations, as per statistics you may use the outcomes of the
calculations to either accept or reject your hypothesis. Note that theories evolve and change
over time. They are not set in stone. As new evidence comes out theories often change. Among
many other things, ancient Indians had developed algebra to perform calculations. The picture
below is of Aryabhata, the person who created the number zero. He was born in 476 AD. His
contributions include Place value system and zero, Approximation of π, Trigonometry,
Indeterminate equations, Motions of the solar system, Eclipses, Sidereal periods,
Heliocentrism. For his explicit mention of the relativity of motion, he also qualifies as a major
early physicist.

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Aryabhata correctly insisted that the earth rotates about its axis daily, and that the apparent
movement of the stars is a relative motion caused by the rotation of the earth, contrary to the
then-prevailing view, that the sky rotated.

This is indicated in the first chapter of the Aryabhatiya, where he gives the number of rotations
of the earth in a yuga, and made more explicit in his gola chapter.

Because they did have access to some technology.

Ancient indians also had instruments to observe things. A living example of this is the current
Jaipur Jantar Mantar, a collection of nineteen architectural astronomical instruments and is
currently a UNESCO World Heritage site. The observatory consists of nineteen instruments for
measuring time, predicting eclipses, tracking location of major stars as the earth orbits around
the sun, ascertaining the declinations of planets, and determining the celestial altitudes and
related ephemerides.

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Jantar Mantar deploys all three ancient coordinate systems of the five celestial coordinate
systems known. In the image above, the red (ecliptic) and blue (equatorial) coordinate systems
are two of the three classical systems that feature in the monument's instrument.

Many references of ancient scientific instruments used by Ancient Indians have been found. See
example below.

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The most important aspect of this is that the ancient Indians knew that the grahas moved
in elliptical paths. This is also mentioned in the Rig Veda.

They knew about more than 9 grahas ( the Navgrahas mentioned are used for Astrology and
not for Astronomy)

The earliest astronomical text —named Vedānga Jyotiṣa, written somewhere around 1st
millennium BCE, also details astronomical calculations, calendrical studies, and establishes
rules for empirical observation. As per one historian, Twenty-seven constellations, eclipses,
seven planets, and twelve signs of the zodiac were also known at that time.
Our ancient seers first confirmed the existence of planets and their influence on human life
through Divya Drishti. Later, Indian astronomers(Bhaskara, Varahamihra, Aryabhatta)
developed mathematical correlations to find distant objects. Varahamihra developed Surya
Siddhanta that becomes the pioneer text of Indian astronomy.

The below answer is a bit philosophical concept, but trust me it will really inspire you.

The tool of confirmation

According to Indian philosophy, the confirmation can be done in 3 ways

1. Katchi pramana - Visual confirmation

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2. Anumana pramana - Confirmation by logics

3. Agama pramana - Confirmation by seers through Divya Drishti or Yoga katchi
Source: Saiva Sidhanta

Let us look into each one of these.

Katchi pramana - Visual confirmation

The visual confirmation may give literal meaning as confirmation through eyes, but visual
confirmation actually means that confirmation through sensory organs. Humans have 5 sensory
organs viz eyes(seeing), ears(hearing), nose(smelling), tongue (tasting) and body(touching) and
we use one or more than one of the sensory organs at a time to confirm the object or a situation.
For example, the shape of an object can be confirmed by seeing.

The process of Visual confirmation

We may generally think that our sensory organs will do the confirmation by itself. But the five
sensory organs are just an instrument to capture the data and send it to another source to
confirm. There are 4 more inner instruments that will help in the process of confirmation. They
are

1. Manash - Mind
2. Buddhi - Intellect
3. Cittam - Pure intellect
4. Ahankara - Ego or identity
Source: Saiva Sidhanta
The sensory organs are external instruments and these four(Manas, Buddhi, Cittam and
Ahankara) are termed as inner instruments.

Let us look into the process of visual confirmation

When the sensory organs capture the data(through eyes or ears etc), it will send them to Manas.
The Manas is the silo of memory. These memories are from various sources such as Karmic
memory(memories from our past birth), evolutionary memory - memory gain through evolution
(for ex: calf immediately after birth know how to suck the milk), sensory memory, etc. So the
mind will process the data sent by sensory organs and list out the options from its memory. For
example, if you see an object(say a table). The sensory organ(in this case eyes) will capture the
solid form and will send it to Manas. The Manas will list down the options(table, chair, door etc)
from its memory. The buddhi will collect the information from Manas, and it will confirm the
object using intellect.

What is the limitation of this process?

This process may look flawless, but there is a huge limitation in this process. The limitation of
buddhi is that it will use the intellect according to the ahankara(identity) ie; if you have an
identity or belief about something then your intellect will work according to your belief. For
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example, if you believe in God then your intellect will filter out the information that is supportive
to the belief of God.

Secondly, each of these sensory organs has certain limitations. Our eyes can physically see only
up to a certain distance, ears can hear the sound with certain frequency. So the visual
confirmation is not the best source of confirmation.

Anumana pramana - confirmation by logics

There are certain things that we can confirm through logic. Say if you see lightning then you can
confirm that you will hear thunder in few secs. If you see a smoke then you can confirm there
was a fire. This logical conclusion will not give correct results in all the situation and hence this
confirmation is also not the best source of confirmation.

Who is the true seeker?

The 5 external sensory organs and 4 internal instruments we discussed so far are just
instruments, who is the real seeker of the information from the outside world? The answer is
Atma or soul.

The soul gets the data from the external world through 5 sensory organs and it is processed and
confirmed through 4 internal instruments.

What if the seeker is able to seek without instruments? - Divya Drishti

We just said that the true seeker is the soul and these internal and external sensory organs are
just instruments in collecting and processing the data similar to what a computer does it for us.

Our ancient seers with the power of deep meditation were able to directly interact with the
universe without the internal and external sensory organs and that is called Divya Drishti. The
Divya Drishti don’t have any physical limitation, and hence the soul can visualize the distance
objects(planets) and its influence without any internal and external sensory organs.

The distinction of faraway objects

With the power of Divya Drishti, our ancient seers were clearly able to visualize the distant
objects including its proximity to Earth. Thus there were able to clearly identify the objects that
can influence life on Earth and the objects that have negligible influence in life on Earth. Thus
the Indian astrology ignored the distant planet Uranus, Neptune, and Pluto but they included the
north and south nodes ie; Rahu and Ketu.

The nine planets (Nava Graha) according to ancient Indian Mythology are
Surya - Sun
Chandra - Moon
Mangala - Mars
Budha - Mercury
Brihaspati/Guru - Jupiter
Shukra - Venus

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Shani - Saturn
Rahu & Ketu.

So, clearly these are not the planets that we have today, at-least not all of them. There was no
need for any Scientific technology to see any of these because they are all directly visible to
naked Eye. Though, now a days Saturn is bit tricky to find (because of light pollution), it is still
one of the brightest objects in the night sky and is clearly distinguishable from other stars. It
would be even more brighter and more clearly visible several hundred years ago.
Their definition of a Planet is different from what we have now. They just categorized
everything that's not a Star as a planet. As Sun appears different from other stars (bigger and
brighter), they thought that it qualifies to be a planet, a special entity.

Rahu and Ketu are the weird outliers in this aspect. They are not actual bodies in space, but are
simply the points of intersection of Earth and Moon's orbits. These are noticeable during
Eclipses and they decided to group them as Planets too.

So, As you can see there is not really much thought put in to this. Earth is no where to be found
in this list because they just took it for granted. They didn't realize we are another entity floating
in the space. Even Neptune, Uranus are missing from this list. They are not visible without the
aid of powerful Telescopes (which are absent then) and hence they didn't exist in the Indian
mythology.

Therefore to answer your question, there is no scientific technology involved in this. They just
grouped the 9 things that are visible in the sky and each of that is called a Graha (planet).
Indians did not find that there are 9 planets orbiting the Sun. They only knew of 6. Budha
(Mercury), Shukra (Venus), Bhumi (Earth), Mangal (Mars), Brihaspati (Jupiter), and Shani
(Saturn).

They knew that Earth orbited the Sun. This is evident from the values used for the calculation of
epicycles of the other planets and the use of the orbital period of Sun in these calculations.

They believed that the solar system extended upto and slightly beyond the orbit of Saturn.

As to how ancient man figured out about planets as distinct from stars.

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By observing the north sky it becomes evident pretty soon that there is a diurnal motion of the
dome of the sky.

Over thousands of years of observing the night sky, our ancestors must have figured out that
although everything in the sky moves around from East to West over the course of the night,
Mars, Jupiter and Saturn has a secondary motion in the opposite direction over the course of
larger periods of time.

Figuring out that Mercury and Venus are two objects rather than four (2 morning objects and 2
evening objects) must have been the next eureka moment in ancient astronomy.

This much could be achieved by meticulous observation over very many years and by reasoning.
Mathematics developed along with astronomy so some knowledge of trigonometry helped too.

In the meanwhile observation of moon was important for religious and administrative
applications. By the time of Surya Siddhanta and Bhagavata purana the phenomena of the
phases of the moon and of the eclipses was understood in their modern sense. The fact that the
orbit of moon was inclined with respect to the ecliptic was understood as well.

This knowledge of Earth casting a shadow can be extended to planets and that is how Surya
Siddhanta explains occultations.

However, we see in the Surya Siddhanta that the diameter of the orbit of the outer planets were
figured out correctly. This I believe could only be achieved by applying some form of parallax
measurements.

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III

The VrATH or Puja of Vishnu

Anantha Padmanabha Vratha
In Hindu ancient scriptures, Anantha Padmanabha Vratha is dedicated to Lord Vishnu
and is observed in the Bhadrapad month on the fourteenth day of the bright fortnight.
This year Anantha Padmanabha vratha is on September 29, 2023. It is believed to say
that Lord Vishnu appeared on this day in the form of Anantha sayana form reclining on
snake Anantha. The other name for this vratha is Anantha vratham. The purpose of this
Anantha Padmanabha Vratha is to fulfill the desires of the devotee who is performing the
vrath. People organized the Anantha Padmanabha Vratha to regain the lost prosperity in
their houses. It is believed to say that the frequency of Lord Vishnu’s appearance is
active in the universe on the day of anant chaturdashi vrat.

For the average person absorbing the frequency of Lord Vishnu is easy. Conducting
the Anantha Padmanabha Vratha means absorbing Sri Vishnu’s energy and the main
deity of Anantha Padmanabha Vratha is Lord Vishnu who is worshipped in the form of
Anantha. Lord Vishnu is accompanied by the gods Yamuna and Shesha as well. Lord
Anantha Padmanabha Swamy is honoured during Anantha Vrata. During Bhadrapada, it
is observed on the fourteenth day of Shukla Paksha (Telugu month).

The Anantha Padmanabha vratha should be observed for 14 years at least to get the
blessings of Anantha Swamy and the prosperity of the family. In old times as mentioned
in Mahabharat Anantha Padmanabha vratha has kept special observance and the way to
get relief from past sins. Why do we require a pandit for Anantha Padmanabha Vratha?
How much time takes to complete the Anantha Padmanabha Vratha puja? How to
perform the Anantha Padmanabha Vratha in proper ritual?

Introduction To Anantha Padmanabha Vratha

Anantha is Sanskrit for boundless and infinite. Lord Vishnu is shown as Anantha
Padmanabha, sitting in the Anantha Shayana position on the snake Anantha. Lord
Vishnu’s stance suggests that he is thinking about and caring about the Universe and its
well-being. During the Anantha Padmanabha vratha, worshippers are liberated from all
of their miseries and are kept alert to repel any attack from their foes. The Anantha
Chaturdashi vrat is observed with the highest devotion throughout India. Anantha
Padamanabha Vratha is celebrated in a joyful setting in South India. On that day, special
desserts and other dishes are made, and some of it is offered to the brahmins. During the
Anantha Padmanabha vratha, the most important procedure is to tie the sacred thread on
the hand. But before that devotees need to place the thread with the Lord Anantha Swamy

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to sanctify them. And then the performer needs to apply the kumkum on the sacred
thread.

As that sacred thread is considered Anantha data which is made up of 14 strands. The
thread is made of 14 knots where women wear the thread on their left hand and men on
the right hand.

Key Insights :

 The Anantha Padmanabha vratha is performed to obtain long and healthy life.
 The couple who observe the vratha for Anantha Padmanabha Swamy are blessed with
happy married life.
 The auspicious day to perform on Ananth Chaturdashi day.
 Main Deity: Ananth Padmanabha Swamy.
 In the Anantha Padmanabha vratha performer use 14 varieties of flowers and leaves

Anantha Padmanabha vratha is observed in the belief that it will grant one liberation
from all suffering. Devotees believe that if the Anantha Padmanabha vratha is observed
with the highest devotion, Lord Narayana will remove all obstacles in one’s life. The
word “Ananta” means unending.

When Performing Anantha Padmanabha Vratha

The right time to observe the Anantha Padmanabha Vratha in the month of Bhadrapada
Shukla paksha on Anantha Chaturdashi which is the 14th day of the Waxing moon during
the month of sep-oct.

Legend ands Significance

The legend behind Anantha Padmanabha Vratha is mentioned in various shastra and
Puranas. As per them once Lord Krishna suggested that King yudhisthira keep the
anantha padmanabha vratha for 14 years continuously. This will help him to get back his
wealth and kingdom which he had lost in a gambling game with Kauravas. On this
fortunate day of the Bhadra month, Ananta Padmanabha answers the prayers of his
followers. The most famous and well-known name of Lord Vishnu is Anantha
Padmanabha.Anantha’s name means “all-pervasive,” “beyond all bounds,”
“everlasting,” and “for whom there is no limit by space, place, or time.” He lives
throughout the entire cosmos and has many different forms. The definition of
Padmanabha is “one with a navel like a lotus” or “one with a lotus in the navel.”Older
texts claim that Lord Krishna told Dharmaraja about the significance of Anantha
Padmanabha Vratha. Dharmaraja did this Padmanabha puja on their behalf based on the
counsel of Lord Krishna in the jungle.

The Bhavishyottara Purana mentions this Vrat Katha. Several blessings, including
dharma, artha, kama, and moksha, would be bestowed upon the person who observes this
Vrat with complete dedication and sincerity. Godhana is regarded as extremely sacred on

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this day. As Nabhi represents the navel, Padma stands for the lotus. Padmanabha,
therefore, describes the Lord as having a lotus in his navel. It represents Lord Vishnu,
who was dozing off on the Ekarnava ocean when the universe was created. His navel
sprouted a lotus, which brought about the birth of Lord Brahma.

Anantha Padmanabha Vratha Katha or Story

After marrying the rishi kaundinya, Susheela (Daughter of Sage Sumanta and Dheeksha)
performed the Anantha Padmanabha vratha on Bhadrapada shukla chaturdashi for 14
years after hearing from some women about this vrat.

Susheela performed the puja with the present, gave half of the fried wheat flour to
Brahmanas, wore the red thread, and went with her husband to his ashram while thinking
of Ananta Padmanabha after listening to the tale with focus, faith, and dedication.
Anantha vrata’s influence allowed Kaundinya’s ashram to flourish and become beautiful.
The Anantha vrata was anxiously anticipated by all of his relatives. Susheela has
developed a brilliant aura.One day Rishi Kaundinya threw the tied sacred thread from
Susheela’s hand into the fire and Susheela then picked up the thread from the fire and
washed it into the milk. This behaviour of rishi kaundinya makes his health and wealth
worse. Later he got to know this is happening because of his behaviour toward Anantha
Padmanabha Swamy.

Kaundinya goes forth to look for Anantha Padmanabha. He walks into the jungle like a
madman. He sees a tree full of fruit but no one is eating it, two lakes next to one other
with many flowers but no one is drinking from them, and then a cow. Everyone that he
asks if they have seen Anantha responds that they have not, and a few days later he
collapses. The Lord appears there in the guise of an elderly brahman, revives him, and
then transports him to a palace where he is shown his four-armed form
with Mahalakshmi. Kaundinya sings various stotras of worship for the Lord. He receives
three boons from the Lord, including removal from poverty, following the path of dharma
and mukti saubhagya.
After that rishi kaundinya returned to the home and performed the puja with devotion
and dedication. He got the blessings of Lord Vishnu and lived life with happiness and
wealth. The other sages also perform the anantha padmanabha vratha like Agastya, and
kings like Janaka, Sagara, Dilipa, and Harishchandra have performed this vrata.

Procedure

Often, Anantha Padmanabha vrata puja is performed by couples. Worship of Lord

Ganesha and the Yamuna River kicks off the ceremonies. The red aksathe must be used
when beginning the puja. Join Vishnu sahasranama in prayer to God. For this puja, do
arati using thread. The thread can be worn on the hands by males and the neck by
women.Before starting the anantha padmanabha vratha there should be some
preparations. Like the performer should create the cotton band with 14 threads before

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puja. And the serpent Anantha with durva grass and later put the Anantha daram on your
hand during puja.The procedure of anantha padmanabha vratha is done with
shodashopachara offerings. The devotee will be required a photo of Anantha Swamy and
kalash to perform the puja. During the vratha pooja you need to recite the anantha
padmanabha vratha katha and at the end distribute the prasad which is offered to the
lord.

“Om Pannagasana Vahanaya Namah”

The above-mentioned mantra is recited by the pandit while performing the Anantha
padmanabha vratha and offers the prasad and flowers to the Lord. Along with this
mantra, the pandit chants various mantras.

The rituals of Anantha padmanabha vratha will be followed by pandit mentioned below:

 Draw the 14 padmalu before putting the kalasha to be a part of the puja ritual and then
keep the kalasha on the filled plate of raw rice. For the puja 2 kalasha will be required
for Lakshmi and Vishnu.
 Anantha vastra will be required also behind the kalasha.
 Using darbe create the 7-headed snakes and place them on kalasha.
 Over the kalasha, place a red thread properly and design the kalasha by applying the
kumkum and turmeric.
 You can put betel leaves into the kalasha.
 Apply the kumkum and turmeric on the coconut as well.
 For the anantha padmanabha vratha bloomed lotus is required.

If devotees perform the anantha padmanabha vratha with full dedication and devotion
they will achieve harmony, prosperity, and wealth.

The following items are required for the Puja

Panchamitra (made from ghee, honey, sugar, yoghurt, and milk), Kumkum, Bell, Anantha
Padmanabha swami photo or idol, Oil for a lamp, diya, and wicks, Counch Shell, Floral
garlands, Betel nuts, Patram- 14 types of leaves, Turmeric, Dry dates, Coconut, Tulsi
dal, Red thread reel, Kalash, Incense sticks, Betel Leaves, Flowers, Camphor, Sandal
paste.

Benefits-- When done with complete dedication, this vratha pooja aids in recovering lost
possessions.

 The couple can achieve marital bliss and live a joyful, trouble-free life by performing this
pooja.
 This pooja helps people live a healthy and happy life by purifying their minds, body, and
spirit.

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 On the day of Anantha Chaturdasi, people who worship Lord Vishnu in the avatar of
Anantha Padmanabha Swamy would experience happiness, joy, and the removal of their
sufferings.
 Dharma, Artha, Kama, and moksha are just a few of the blessings bestowed upon the
person who conducts this Anantha Vrat Puja with complete devotion and sincerity.
 This Vratam promotes mental clarity, physical well-being, and personal development.

Q. Why is Anantha padmanabha vratha performed?

A.On that day, Lord Vishnu is holding fourteen worlds on his lap. Another name for Lord Vishnu
is Anant Padmanabha. The meaning of the word “Padmanabha” is that the lotus that bloomed
from Lord Vishnu’s stomach gave birth to Lord Brahma, who is the architect of the earth. So, we
observe this holiday on that fortunate day, and couples are welcome to participate. Those who
worship Lord Vishnu on that day are said to receive happiness, joy, and the removal of their
sufferings.

Q. On which day anantha padmanabha vratha is celebrated?

A.. The right time to observe the Anantha Padmanabha vratha in the month of Bhadrapada
shukla paksha on Anantha Chaturdashi which is the 14th day of the Waxing moon during the
month of sep-oct.

Q. Where can we read about the Anantha padmanabha vratha?

A. The Bhavishyottara Purana mentions this Vrat Katha. Several blessings, including dharma,
artha, kama, and moksha, would be bestowed upon the person who observes this Vrat with
complete dedication and sincerity. Godhana is regarded as extremely sacred on this day.

Q. What is the significance of Anantha Padmanabha Swamy?

A.Anantha’s name means “all-pervasive,” “beyond all bounds,” “everlasting,” and “for whom
there is no limit by space, place, or time.” He lives throughout the entire cosmos and has many
different forms. The definition of Padmanabha is “one with a navel like a lotus” or “one with a
lotus in the navel.”

Q. Why is Lord Vishnu considered an Anantha Swamy?

A.It is believed to say that Lord Vishnu appeared on this day in the form of Anantha sayana form
reclining on snake Anantha. The other name of this vratha is Anantha vratham. The purpose of
this Anantha Padmanabha Vratha is to fulfill the desires of the devotee who is performing the
vrath. https://99pandit.com/blog/anantha-padmanabha-vratha/

Padmanabhaswamy Temple

Seek the blessings of Lord Padmanabha – Lord Vishnu who rules over the capital city of Kerala,
Thiruvananthapuram! Known as the Land of Lord Anantha, Thiruvananthapuram derives its
name from the presiding deity of the Sree Padmanabhaswamy Temple. The deity is also called
Anantha Swamy (one who reclines on the Serpent Anantha). The holy tank – Padma Theertham
is also related to the name.

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The Sri Anantha Padmanabhaswamy Temple shrine is extolled in the Puranas as one of the 108
Divya Desams of Lord Vishnu. Reputed as the wealthiest temple in the world, the aura of
mystery and grandeur of the temple leaves you amazed!

In 1750, the reigning King Marthanda Varma dedicated the whole kingdom of Travancore to
Lord Padmanabha (Thripadidanam). He pledged that he and his descendants would serve the
kingdom as Padmanabha Dasas. The magnificent temple was also the focus of media reports
and press coverage due to the incredible wealth discovered in its underground vaults.Located
amid the Trivandrum city, the temple is one of the must-see places in Trivandrum.

Sree Padmanabhaswamy Temple has several interesting legends behind it. It was known as
Sayanandoorapuram in the earlier days, and a popular belief is that Lord Balarama visited it.
Sri Anantha Padmanabha had given darshan to many rishis like Divakara Muni and
Vilvamangalam Swami in the reclining pose (Sayana) in the forest called Ananthan Kaadu.

In Kerala Mahatmyam part of the Brahmananda Purana, it is said that Lord Parasurama
established the idol of Sree Padmanabha in Dwapara Yuga.

As per legends, it is said that Divakara Muni, a holy saint of the Tulu community, was visited by
a little boy while doing Puja. The boy started to be mischievous and put the Saligrama in his
mouth. Divakara Muni scolded the boy & he disappeared with the words “if you want to see me
again, come to Ananthan Kaadu”. The sage then realised that it was Lord Krishna who had
come to him in disguise. He started searching for him & later found the boy, who then
disappeared into a huge Iluppa tree. The tree then fell and took the form of Lord Vishnu in
Ananthasayanam posture stretching several miles long from Thiruvallam to Thiruppapur. The
sage requested forgiveness and beseeched the Lord to shrink to a smaller size. A temple was
built here & the same deity was being worshipped till the reign of Marthanda Varma.

In another legend, sage Vilvamangalam Swamiyar prayed to Lord Vishnu for his darshan. The
Lord came in the gu as a little boy who defiled the Idol kept for Puja. The sage chased away the
boy who disappeared afterwards. Realising his mistake, the sage wept for forgiveness. He heard
a voice asking him to come to the Anathavana. After searching for long, he listened to a lady
warning her child that she would throw him in Ananthankadu.

Based on the directions of the lady he went to Ananthankadu and saw the boy merging into an
Iluppa tree (Indian Butter Tree) which then fell and became Anantha Sayana Moorti. The saint
requested the Lord to shrink to a smaller size. He offered Rice Kanji and Uppumanga (salted
mango pieces) in a coconut shell to the Lord which he got from the pulaya woman. Even today
Rice Kanji is offered to the lord in a gold coconut shell.

As many trees obstructed his view and he could see the Lord in three parts – Thirumukham,
Thiruvudal and Thrippadam which is followed in the temple even today.

History
The ancient Sree Padmanabhaswamy Temple dates back to the 8th century and is believed to be
located at a place considered as one of the seven Parasurama Kshetras. The temple has
references in the ancient Purana texts like the Skanda Purana and Padma Purana. The Sree

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Padmanabhaswamy Temple is regarded as one of the 108 sacred Vishnu temples or Divya
Desams in India (the holiest abodes of Lord Vishnu). Apart from that, the Temple finds mention
in the Sangam Period of literature between 500 BCE and 300 CE several times.

The powerful Travancore King Marthanda Varma built the present-day structure of the temple.
A new deity was made out of 1,200 Saligramas with a unique mixture & installed in the temple.

Physical Structure
The Sree Padmanabhaswamy Temple is a true symbol of a blend of exquisite Chera & Dravidian
style of architecture. It was built as a replica of the Adikesavaperumal Temple in Thiruvattar.
Standing majestically beside the holy tank called Padma Theertham (the lotus spring) the Sree
Padmanabhaswamy Temple has a seven-storey tower at the entrance which is about 35 meters
in height. Sculptures in stone and bronze, the mural paintings and wood carvings adorn the
temple. The temple features a broad Corridor with 365 and 1/4 sculpted Granite Stone Pillars
with exquisite carvings along with an 80-feet long flag post covered in gold sheets.

The Bali Peeda Mandapam, Mukha Mandapam & Navagraha Mandapam are halls in the temple
decorated with beautiful sculptures of various Hindu deities.

About the Deity-Prathishta (Presiding Deity)

Lord Vishnu is the presiding deity of the temple. It is enshrined in the “Anantha Shayana”
posture, the eternal yogic sleep of Lord Vishnu on the serpent Adi Shesha or Anantha, the
hooded Serpent. The idol is renowned for its composition of 12008 salagramams, brought from
Nepal which was taken from the banks of the River Gandhaki.

The sanctum sanctorum of Sree Padmanabhaswamy Temple consists of a stone slab and the 18 ft
long main idol. The idol can be viewed through three different doors symbolic to the
Thirumukam, Thiruvudal and Thrippadam as seen be Vilvamangalam Swamiyar. The head and
chest of the idol can be viewed through the first door; the hands can be seen through the second
door and the feet through the third door.

Upadevatha (Sub Deities)

Thekkemadom and Thiruvambadi are the main Upadevathas of the Sree Padmanabhaswamy
Temple representing Ugra Narasimha and Krishna Swami respectively. The Divine Charioteer
of Arjuna is the Lord of Thiruvambadi – Parthasarathi. The granite idol of Thiruvambadi was
brought from Gujarat by 72 families of Vrishni Vamsa Kshatriyas belonging to the lineage of
Lord Krishna. The Lord is dressed and decorated as Mohini on Ekadasi days.

Shrines of Rama, Sita, Lakshmana and Hanuman, Vishwaksena (the Nirmalyadhari of Vishnu
and Remover of Obstacles), Vyasa, Ganapati, Sasta, and Kshetrapala are the other Upadevathas
of the temple. Garuda and Hanuman deities are worshipped in the Valiya balikkal area. The
thevara idols of Chithira Thirunal Balarama Varma and Uthradom Thirunal Marthanda Varma
are also worshipped inside the temple.

Festivals of Alpasi & Painkuni Ulsavam

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The annual festivals of Sree Padmanabhaswamy Temple are celebrated bi-annually in the
months of Thulam (Alppasi) and Meenam(Painkuni). Anujna, Mannuneeru Koral, Mula Pooja,
Kalasam, etc. are the main functions. The ten-day festival starts with Kodiyettu(flag hoisting) &
ends in the Pallivetta and Arat processions.

Chingam 1st
Several devotees visit the temple on the Malayalam New Year Day.

Vinayaka Chathurthi
Celebrated on the Chathurthi day of Chingam. The Ganesh idol near the Sreerama Shrine is
offered Special offerings and Deeparadhana on the Vinayaka Chathurthi day. ‘Chirappu’ is an
offering for the Agrashala Ganapathi.

Thiruvonam

As the Thirunal (Birthday) of Sree Padmanabhaswamy, it is a significant celebration at this

Temple. Onavillu is submitted to the Deities.

Ashtami Rohini
The birthday of Sree Krishnaswamy is celebrated in the month of Chingam. Special decorations
and offerings like Milk Abhishekam are done at the temple.

Navarathri Pooja
Navarathri festival is celebrated with pomp & splendour at the temple. The idol of Sree
Saraswathi Amman is brought from Padmanabhapuram Palace in Kanyakumari District in a
grand procession and worshipped traditionally in the Navarathri Mandapam at the Valiya
Kottaram complex. Sree Kumaraswamy idol from Kumarakovil and Sree Muthuttee Nanga from
Suchindram is also brought in to accompany the Goddess. A huge number of devotees throng to
the temple for darshan.

Valiya Ganapathi Homam

Tharananalloor Namboodiripads, Tantries of the Padmanabhaswamy Temple perform the
Homam two days before the Navarathri Festival starts.

Swargavathil Ekadasi
Many devotees visit the temple on the Swargavathil Ekadasi as it is considered a very auspicious
day of Maha Vishnu. Special poojas, offerings and night Siveli mark the occasion.

Bhadradeepam

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On the days of summer and winter solstices, the Bhadradeepappura is opened, and special
poojas are made. These rituals are called Bhadradeepam.

Kalabham
Done in the last six days of Dhanu and Midhunam, Kalabham is conducted for seven days.
Sandal paste is applied on the idols during the Kalabham function.

Sivarathri

The Shivarathri is considered a very auspicious day of Lord Shiva. Special Abhishekam is done
to Shiva residing in the Sanctum of Sree Padmanabhaswamy Temple.

Sree Rama Navami

The birthday of Sree Rama is celebrated here with special poojas.

Karkataka & Makara Sreebali

Karkataka & Makara Sri Bali is observed at the temple with much celebration.

Sree Veda Vyasa Jayanthi

On the full moon day of Karkidakam, Sree Veda Vyasa Jayanthi is celebrated to honour the
great sage Vyasa who is enshrined in the temple.

Niraputhari
This is symbolic of the harvest festival. Sheaves of grain are ceremoniously brought to the
Temple & worshipped on the Niraputhari day. Later they are distributed to devotees.
Lakshadeepam

Meaning One lakh lamps. The whole Temple is adorned with lamps on the concluding day of
Murajapam Sri Bali (Procession).

Murajapam
Fifty-six days of Veda chanting, Sahasranama Japam (thousand names of Maha Vishnu) and
rituals are celebrated once in six years at the temple.

Offerings

Sree Padmanabhaswamy
Meni Thulapayasam, Palpayasam, Sarkara Payasam, Neypayasam, Thrimadhuram, Pongal,
Unniappam, Aval, Aravana, Ksheeerabhishekam, Panchamritham, Ashtothara Archana,
Sahasranama Archana, Purushasooktha Archana, Bhagyasooktha Archana,
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Aikyamathyasooktha Archana, Santhanagopala Archana, Vidhyadiraja Archana, Swayamwara

Archana, Narayanasooktha Archana, Valsan, Ottayada, Panakam, Sudarshana Archana,
Lakshminarayanamantha Archana, Samvada Sooktham, Neyvilakku etc.

Sree Narasimha Swamy

Sathrudosha parihara Archana, Dhanwanthary Archana, Sahasranama Archana, Ney Vilakku,
Bhagyasooktha Archana, Sudarshana Archana, Panakam, Palpayasam, Palpayasam, Aval
(Narasimhaswamy), Atta vilakku, Astothara Archana, Aikyamathya sooktham, Aval etc.

Sree Krishnaswamy
Swayamvara Archana, Sudarshana Archana, Lakshmi Narayana mantra Archana, Ney Vilakku,
Palpayasam, Aval etc.

Sree Sastha
Astothara archana, Neeranjanam, Panakam, Ney Vilakku

Agrashala Ganapathy
Astothara Archana, Sreemaha Ganapathi Homam, Modakam

Sree Rama Swami

Aval

Veda Vyasar
Vidhyarambham

Other Poojas
Vidyarambham

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III

Vaastu Puja as a Preparatory Ritual and the Foundation Stone laying

Ceremony of Hindu Mandirs( Temples)

All eyes are on Ayodhya, as the 'pran pratishtha' ceremony is set to take place on Jan 22. After
this, the temple will open its doors to devotees to worship "Ram Lalla", even though the temple
itself is technically still unfinished.
The cornerstone (or foundation stone or setting stone) is the first stone set in the construction
of a masonry foundation. All other stones will be set in reference to this stone, thus determining
the position of the entire structure.Over time a cornerstone became a ceremonial masonry
stone, or replica, set in a prominent location on the outside of a building, with an inscription on
the stone indicating the construction dates of the building and the names of architect, builder,
and other significant individuals. The rite of laying a cornerstone is an important cultural
component of eastern architecture and metaphorically in sacred architecture generally.
Some cornerstones include time capsules from, or engravings commemorating, the time a
particular building was built. The ceremony typically involved the placing
of offerings of grain, wine and oil on or under the stone. These were symbolic of the produce
and the people of the land and the means of their subsistence. This in turn derived from the
practice in still more ancient times of making an animal or human sacrifice that was laid in the
foundations.
Nowhere, perhaps, does the equivalence of the shadow to the life or soul come out more clearly
than in some customs practised to this day in South-eastern Europe. In modern Greece, when the
foundation of a new building is being laid, it is the custom to kill a cock, a ram, or a lamb, and
to let its blood flow on the foundation-stone, under which the animal is afterwards buried. The
object of the sacrifice is to give strength and stability to the building. But sometimes, instead of
killing an animal, the builder entices a man to the foundation-stone, secretly measures his body,
or a part of it, or his shadow, and buries the measure under the foundation-stone; or he lays the
foundation-stone upon the man's shadow. It is believed that the man will die within the year. The
Roumanians of Transylvania think that he whose shadow is thus immured will die within forty

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days; so persons passing by a building which is in course of erection may hear a warning cry,
Beware lest they take thy shadow!

Not long ago there were still shadow-traders whose business it was to provide architects with
the shadows necessary for securing their walls. In these cases the measure of the shadow is
looked on as equivalent to the shadow itself, and to bury it is to bury the life or soul of the man,
who, deprived of it, must die. Thus the custom is a substitute for the old practice of immuring a
living person in the walls, or crushing him under the foundation-stone of a new building, in
order to give strength and durability to the structure, or more definitely in order that the angry
ghost may haunt the place and guard it against the intrusion of enemies
Ancient Japanese legends talk about Hitobashira (人柱, "human pillar"), in which maidens were
buried alive at the base or near some constructions as a prayer to ensure the buildings against
disasters or enemy attacks.
Freemasonry
Historically, Freemasons sometimes performed the public cornerstone laying ceremony for
notable buildings. This ceremony was described by The Cork Examiner of 13 January 1865 as
follows:
Normally, a VIP of the organization, or a local celebrity or community leader, will be invited to
conduct the ceremony of figuratively beginning the foundations of the building, with the person's
name and official position and the date usually being recorded on the stone. This person is
usually asked to place their hand on the stone or otherwise signify its laying.
Often still, and certainly until the 1970s, most ceremonies involved the use of a specially
manufactured and engraved trowel that had a formal use in laying mortar under the stone.
Similarly, a special hammer was often used to ceremonially tap the stone into place.
The foundation stone often has a cavity into which is placed a time
capsule containing newspapers of the day or week of the ceremony plus other artifacts that are
typical of the period of the construction: coins of the year may also be immured in the cavity or
time capsule.
Ecclesiastical
A cornerstone (Greek: Άκρογωνιεîς, Latin: Primarii Lapidis) will sometimes be referred to as a
"foundation-stone", and is symbolic of Christ, whom the Apostle Paul referred to as the "head of
the corner" and is the "Chief Cornerstone of the Church" (Ephesians 2:20). A chief or head
cornerstone is placed above two walls to maintain them together and avoid the building to fall
apart. Many of the more ancient churches will place relics of the saints, especially martyrs, in
the foundation stone.
Western Roman Catholic Churches
According to the pre-Vatican II rite of the Roman Catholic Church: Before the construction of a
new church begins, the foundations of the building are clearly marked out and a wooden cross is
set up to indicate where the altar will stand. Once preparations have been made, the bishop—or
a priest delegated by him for that purpose—will bless holy water and with it sprinkle first the
cross that was erected and then the foundation stone itself. Upon the stone he is directed to
engrave crosses on each side with a knife, and then pronounce the following prayer: "Bless, O

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Lord, this creature of stone (creaturam istam lapidis) and grant by the invocation of Thy holy
name that all who with a pure mind shall lend aid to the building of this church may obtain
soundness of body and the healing of their souls. Through Christ Our Lord, Amen."
After this, the Litany of the Saints is said, followed by an antiphon and Psalm 126 (Psalm
127 in the Hebrew numbering), which appropriately begins with the verse, "Unless the Lord
build the house, they labour in vain that build it". Then the stone is lowered into its place with
another prayer and again sprinkled with holy water. More antiphons and psalms follow, while
the bishop sprinkles the foundations, dividing them into three sections and ending each with a
special prayer. Finally, Veni Creator Spiritus is sung, and two short prayers. Then the bishop, if
he deems it opportune, sits down and exhorts the people to contribute to the construction,
appointments and maintenance of the new church, after which he dismisses them with his
blessing and the proclamation of an indulgence.
Eastern Churches
In the Eastern Orthodox Church the blessing of the bishop must be obtained before
construction on a new church may commence, and any clergyman who ventures to do so without
a blessing can be deposed. The "Rite of the Foundation of a Church" (i.e., the laying of the
cornerstone) will differ slightly depending on whether the church is to be constructed of wood or
of stone. Even when a church is built of wood, the cornerstone must in fact be made of stone.
The cornerstone is a solid stone cube upon which a cross has been carved. Below the cross, the
following words are inscribed:
In the Name of the Father, and of the Son, and of the Holy Spirit, this church is founded, in
honour and memory of (here the name of the patron saint of the new church is inserted); in the
rule of (here the name of the ruler is inserted); in the episcopacy of (here the name of the bishop
is inserted); in the Year of the World _____ (Anno Mundi), and from the Birth in the
flesh of God the Word _____ (Anno Domini).
In the top of the stone a cross-shaped space is hollowed out into which relics may be placed.
Relics are not required, but they are normally placed in the cornerstone. If no relics are inserted
in the stone, the inscription may be omitted, but not the cross.
After the foundations for the new church have been dug and all preparations finished, the bishop
(or his deputy) with the other clergy vest and form a crucession to the building site. The service
begins with a moleben and the blessing of holy water. Then a cross is erected in the place where
the Holy Table (altar) will stand, and the cornerstone is consecrated and set in place

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Krishna Balarama temple cornerstone laying ceremony, 1972.

Yamuna : On March 13, 1972, Srila Prabhupada laid the cornerstone for the Krishna
Balarama temple and ashrama, just within a fortnight of the Mayapur cornerstone ceremony
and only a day after the legal signing. Again, according to scripture, a hole was dug at least 15
feet deep and included the following five kinds of each item offered to the Lord:

1. Flowers: jasmine, lotus, tulasi, parijata, mogra;

2. Grains: rice, wheat, barley, mung, urad;

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3. Leaf: mango, peepal, neem, bael, banyan;

4. Metal: gold, silver, copper, lead, nickel;

5. Nectar: sugar, honey, ghee, yogurt, cream;

6. Powder: yellow, blue, green, red, white;

7. Fruit: mango, apple, grape, banana, chiku;

8. Jewel: coral, diamond, sapphire, ruby, emerald.

All these ingredients are taken for this and that and chanted Vedic mantras,
the brahmanas chanted, and the devotees had kirtana.

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PM Modi offered prayers before Lord Shiva in Ayodhya Dham The new Ram Lalla idol was
consecrated at the Ayodhya temple on Monday. Army helicopters showered flower petals on the
newly constructed Janmabhoomi temple, Ram temple consecration celebrations: Ten lakh diyas
were lit in Ayodhya The much-awaited Ram temple consecration was held here on Monday.

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Prime Minister Narendra Modi attended the rituals, following which the shrine will be opened
for the public. The ceremony will be broadcast from 11 am to 1 pm, with the Ram idol
concertation happening at 12:20 pm.

As part of the rituals, sugar, fruits and flowers were also offered to the deity. “Vastu pooja was
performed to seek forgiveness for shortcoming, if any, in the construction of Ram Mandir,” said
the Shri Ram Janmabhoomi Teerth Kshetra Trust. Alok Kumar, working president of the Vishwa
Hindu Parishad, also took part in the rituals.
Prime Minister Narendra Modi will preside over the consecration ceremony on January 22, a
landmark event that will fulfil of the Bharatiya Janata Party’s core ideological promises and
will likely be a key part of the party’s manifesto for the 2024 LoK Sabha polls.
“Besides performing the rituals, PM Modi will address a gathering of at least 8,000 special
invitees at a nearby venue during a public event around 1pm the same day, a state government
spokesperson said on condition of anonymity.

10 things to know Though Jan 22 is the date on everyone lips, the preparatory rituals for the
consecration actually began a week early.Narendra Modi will preside over the consecration
ceremony on January 22, and address a gathering of at least 8,000 special invitees at a nearby
venue. The fifth day of the weeklong rituals at the Ram Temple in Ayodhya was marked by a
“vastu pooja” that was held to pray for the temple’s longevity as the preparation for the main
consecration ceremony entered its last leg, officials aware of the matter said on Saturday.

The
consecration ceremony of the Ram temple is set to be held on January 22 in Ayodhya.

Security stepped up across temple town

The security mechanism involves the presence of different agencies, including Special Protection
Group (SPG), National Security Guards (NSG), para commandos of Central Reserve Police
Force (CRPF), UP Anti-Terror Squad (ATS), UP Special Task Force (STF), and specially
trained personnel of UP security headquarters and Provincial Armed Constabulary (PAC) and

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UP Special Security Force (UPSSF) as well as Intelligence Bureau officials.The elaborate

arrangements have been combined with advanced technologies, as well as rigorous aerial and
artificial intelligence surveillance measures to ensure the safety and success of the historic
event.UP director general of police (DGP), Vijaya Kumar on Saturday reviewed the security
arrangements for the mega event and ordered that the vigil across the state be intensified ahead
of the event.

There are many aspects involved in constructing a temple. Acarya, director for the temple
construction and shilpi (sculptor) play major role in the construction of a temple. The
temple's acarya is expected to know silpa sastra although not in as much detail as a shilpi.
Temple construction begins with search of a proper site. Soil and location are examined by
acarya and shilpi. This is called Bhupariksha.
This is followed by nagara/grama nirmana. Here, the layout of town, its size, breadth of different
levels of streets, locations and sizes of facilities like water tanks are determined based on the size
of town. There are different names for different sizes of towns, like grama, kheta,
kharvata, durga, nagara. Then the location of temple (brahma sthana) in the town is decided.
Temple is usually in the center of village so that every villager has access to it. The entire
arrangement is called grama vinyasa.

The Ram Mandir at Ayodhya

Then the size of temple is determined. For this, size of the image of main deity is to be known,
since the size of a temple is always a fixed multiple of the size of image of main deity. Then
wood/metal/stone is selected for the image. The icon has three parts, main icon (vigraha),
pedestal (peetha) and platform (adhisthana or upapeetha). The tests to determine quality of
stone are prescribed by the Agamas. There are three kinds of stone, male female and neuter.
When hit with an iron rod if the stone produces good sound and spark, it is male and should be
used for the main icon. If it produces sound but not spark it is female and should be used for
pedestal. If it produces neither, it is neuter and should be used for platform. There are various
standards for the relative proportions of image, gopura, prakara etc. and also the relative

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proportions of various parts of the vigraha. The units for measuring vigraha are
tala, angula and yava. Tala is a multiple of angula and angula is a multiple of yava. More than
the specific size of each unit, the multiplicity and relative sizes are important. The proportions of
Head-Trunk-Arms-Legs of images are specified. The finer specifications like nose, nail, ears and
their shapes are also mentioned. Generally the standard is to use dasatala (ten talas) for the
height of image of male deity, navatala (nine talas) for His consort and astatala (eight talas)
for bhakta.
Duties of temple administration are also specified in the Agamas - organizing festivals,
encourage art forms and conduct shows to encourage artists, create accommodation for
pilgrims from other towns, run hospitals, regularly conducting religious discourses etc.
Town planning, engineering, architecture, fine arts, civics, and many other subjects are dealt in
the agamas, which relate to the various interests of people and involve them at different
capacities and also direct their work towards a higher goal.

Steps in Temple Construction The Vastu-Purusha-Mandala

The goal of a temple's design is to bring about the descent or manifestation of the unmanifest
and unseen. The architect or sthapati begins by drafting a square.
The procedure for building a temple is extensively discussed, and it could be expressed in short
as "Karshanadi Pratisthantam", meaning beginning with "Karshana" and ending with
"Pratistha". The details of steps involved vary from one Agama to another, but broadly these
are the steps in temple construction:

1. Bhu pariksha: Examining and choosing location and soil for temple and town. The land should
be fertile and soil suitable.
2. Sila pariksha: Examining and choosing material for image
3. Karshana: Corn or some other crop is grown in the place first and is fed to cows. Then the
location is fit for town/temple construction.
4. Vastu puja: Ritual to propitiate vastu devata.
5. Salyodhara: Undesired things like bones are dug out.
6. Adyestaka: Laying down the first stone
7. Nirmana: Then foundation is laid and land is purified by sprinkling water. A pit is dug, water
mixed with navaratnas, navadhanyas, navakhanijas is then put in and pit is filled. Then the
temple is constructed.
8. Murdhestaka sthapana: Placing the top stone over the prakara, gopura etc. This again involves
creating cavities filled with gems minerals seeds etc. and then the pinnacles are placed.
9. Garbhanyasa: A pot made of five metals (pancaloha kalasa sthapana) is installed at the place of
main deity.
10. Sthapana: Then the main deity is installed.
11. Pratistha: The main deity is then charged with life/godness.

Before the temple is opened for daily worship, there are some preparatory rituals to be done,
like:

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 Anujna: the priest takes permission from devotees and lord Ganesha to begin rituals
 Mrit samgrahana: Collecting mud
 Ankurarpana: Sowing seeds in pots of mud collected and waiting till they germinate
 Rakshabandhana: The priest binds a holy thread on his hand to take up the assignment.
 Punyahavacana: Purifying ritual for the place and invoking good omens
 Grama santi: Worship for the good of village and to remove subtle undesired elements
 Pravesa bali: Propitiation of various gods at different places in the temple, rakshoghna puja (to
destroy asuric elements) and of specific gods like Kshetra palaka (devata ruling the town)
 Vastu Santi: Pacifying puja for vastu (this happens twice and this is the second time)
 Yagasala: Building the stage for homas, along with vedika.
 Kalasasthapana: Installing kalasam
 Samskara: Purifying the yaga sala
 Kalasa puja, yagarambha: Woshipping the kalasa as god and propitiating deities through fire
 Nayanonmeelana, Pratimadhivasa: Opening eyes of the god-image, installing it and giving it
life.

Then specific worship is done to deity, as prescribed. For instance in the case of Siva, this is
followed by astabandhana and kumbhabhisheka.

Temple Design
From the proportions of the inner sanctum to the motifs carved into the pillars, the traditional
temple takes its first form on the master sthapati's drawing board. The architect initially
determines the fundamental unit of measurement using a formula called ayadhi. This formula,
which comes from Jyotisha, or Vedic astrology, uses the nakshatra (birth star) of the founder,
the nakshatra of the village in which the temple is being erected matching the first syllable of the
name of the village with the seed sounds mystically associated with each nakshatra and the
nakshatra of the main Deity of the temple. This measurement, called danda, is the dimension of
the inside of the sanctum and the distance between the pillars. The whole space of the temple is
defined in multiples and fractions of this basic unit.
The Shastras are strict about the use of metals, such as iron in the temple structure because iron
is mystically the crudest, most impure of metals. The presence of iron, sthapatis explain, could
attract lower, impure forces. Only gold, silver, and copper are used in the structure, so that only
the most sublime forces are invoked during the pujas. At especially significant stages in the
temple construction (such as ground-breaking and placement of the sanctum door frame), pieces
of gold, silver and copper, as well as precious gems, are ceremoniously embedded in small
interstices between the stones, adding to the temple's inner-world magnetism. These elements
are said to glow in the inner worlds and, like holy ash, are prominently visible to the Gods and
Devas.
The ground plan is described as a symbolic, miniature representation of the cosmos. It is based
on a strict grid made up of squares and equilateral triangles which are imbued with deep
religious significance. To the priest-architect the square was an absolute and mystical form. The
grid, usually of 64 or 81 squares, is in fact a mandala, a model of the cosmos, with each square
belonging to a deity. The position of the squares is in accordance with the importance attached
to each of the deities, with the square in the center representing the temple deity; the outer

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squares cover the gods of lower rank. Agamas say that the temple architecture is similar to a
man sitting - and the idol in garbagriha is exactly the heart-plexus, gopuram as the crown etc.
The construction of the temple follows in three dimensional form exactly the pattern laid out by
the mandala. The relationship between the underlying symbolic order and the actual physical
appearance of the temple can best be understood by seeing it from above which was of course
impossible for humans until quite recently.
Another important aspect of the design of the ground plan is that it is intended to lead from the
temporal world to the eternal. The principal shrine should face the rising sun and so should
have its entrance to the east. Movement towards the sanctuary, along the east-west axis and
through a series of increasingly sacred spaces is of great importance and is reflected in the
architecture. A typical temple consists of the following major elements

1. an entrance, often with a porch

2. one or more attached or detached mandapas or halls
3. the inner sanctum called the garbagriha, literally 'womb chamber'
4. the tower build directly above the garbagriha.

Significance of the number eight in temple design

Vastu Shastra describes the inner sanctum and main tower as a human form, structurally
conceived in human proportions based on the mystical number eight. According to Dr.
V. Ganapati Sthapati, Senior Architect at the Vastu Government College of Architecture, the
vibration of the space-consciousness, which is called time, is the creative element, since it is this
vibratory force that causes the energetic space to turn into spatial forms. Therefore, time is said
to be the primordial element for the creation of the entire universe and all its material forms.
When these vibrations occur rhythmically, the resultant product will be an orderly spatial form.
This rhythm of the time unit is traditionally called talam or layam.
Since every unit of time vibration produces a corresponding unit of space measure, vastu science
derives that time is equal to space. This rhythm of time and space vibrations is quantified as
eight and multiples of eight, the fundamental and universal unit of measure in the vastu silpa
tradition. This theory carries over to the fundamental adi talam (eight beats) of classical
Indian music and dance. Applying this in the creation of a human form, it is found that a human
form is also composed of rhythmic spatial units. According to the Vastu Shastras, at the subtle
level the human form is a structure of eight spatial units devoid of the minor parts like the hair,
neck, kneecap and feet, each of which measures one-quarter of the basic measure of the body
and, when added on to the body's eight units, increases the height of the total form to nine units.
Traditionally these nine units are applied in making sculptures of Gods.
Since the subtle space within our body is part of universal space, it is logical to say that the
talam of our inner space should be the same as that of the universe. But in reality, it is very rare
to find this consonance between an individual's and the universal rhythm. When this consonance
occurs, the person is in harmony with the Universal Being and enjoys spiritual strength, peace
and bliss. Therefore, when designing a building according to vastu, the architect aims at
creating a space that will elevate the vibration of the individual to resonate with the vibration of
the built space, which in turn is in tune with universal space. Vastu architecture transmutes the
individual rhythm of the indweller to the rhythm of the Universal Being.

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The ground breaking ceremony

From the diagram of the vastu-purusha-mandala the architect proceeds to develop the vertical
and horizontal dimensions of the temple.
The plotting graphs of the temple are divided into two main sections-the ground plan and the
vertical alignment. The square, the rectangle, the octagon and the pentagon are fundamental
patterns in the horizontal or ground plan. In the vertical alignment the pyramid, the circle and
the curve are most prominent. The subdivisions of the ground plan include
the brahmasthana (the main shrine and smaller chapels) and the mandapam (balconies,
assembly halls and auditoriums). The vertical plan consists of drawings for the gopuram,
entrance ways, the vimana, the structure above the main shrine, and the prakara, walls.
The brahmasthana is the principal location in a temple and is where the seat of the presiding
Diety will be placed. At the base of the foundation of the brahmasthana, located at the station of
Brahma on the vastu-purusha-mandala, a ritual called the garbhadhana is performed called.
The ritual invites the soul of the temple to enter within the buildings confines. During this ritual,
a golden box is placed in the earth as part of the ground-breaking ceremony. The interior of the
box is divided into smaller units exactly resembling the vastu-purusha-mandala. All the units of
the gold box are first partially filled with dirt. In the thirty-two units representing the
nakshatras, the units of Brahma, and the twelve sons of Aditi, the priest places an
appropriate mantra in written form to invoke the presence of the corresponding Devata.
The sanskrit mantras chanted by the priest are as important as the actual mandala.
The mantra infuses the mandala with spiritual powers. The mantras are the subtle form of the
mandala and therefore the two are inseparable.
In the unit of Brahma, Ananta, a golden serpent with many raised hoods is placed. It is then
surrounded with nine precious jewels or navaratna. Ananta represents the energy of God in
which the universe rests in space. The nine jewels invoke the astrological influence of the nine
planets and are composed of a diamond, emerald, ruby, pearl, yellow sapphire, blue sapphire,
red coral, cats-eye and jade.
A gold lid with the seven continents of the earth engraved on it is placed on top of the box
following which the agni-hotra, or sanctification ceremony. During the agni-hotra the priest
offers clarified butter, the symbol of religious principles, into the fire, which represents the
mouth of the Cosmic Being. Along with the offering of clarified butter five types of grains-rice,
wheat, barley, rye and dhal, are also offered with the chanting of mantras.
Ayodhya lit with earthen lamps ahead of Ram temple’s foundation stone laying ceremony. The
construction work of Ram temple in Ayodhya will begin after the foundation stone laying
ceremony, in which dignitaries from various political and religious fields have been invited to
participate.Every street in Ayodhya was seen illuminated with earthen lamps ahead of the
foundation stone laying ceremony of the Ram temple on Wednesday.
People also lit diyas on the banks of Saryu river as part of the ‘deepotsava’ celebrations in the
temple town which will see Prime Minister Narendra Modi and other dignitaries arrive today for
the ‘bhoomi pujan’ ceremony of the Ram Temple.
The entire Ayodhya has been decked up and massive preparations have been made for this
occasion with a festive air.Earlier chief minister Yogi Adityanath had said that 11,000 diyas will
be lit at Ram Ki Paidi on the banks of the Saryu river and that all houses and temples in

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Ayodhya will be celebrating with a ‘deepotsava’ (festival of lights) on the nights of August 4 and
5.
India PM Modi lays foundation for Ayodhya Ram temple amid Covid surge

Indian PM Narendra Modi has laid the foundation stone for a Hindu temple in the northern
city of Ayodhya.

Hindus and Muslims claimed ownership over the site for decades. Last year, the top court gave
the site to Hindus, ending a decades-long legal battle.
The inauguration comes amid a massive surge in coronavirus cases in India.
The dispute, which goes back more than a century, has been one of India's thorniest court cases.
The Supreme Court gave Muslims another plot of land in the city to construct a mosque.
Mr Modi laid a symbolic silver brick in the sanctum sanctorum, or innermost sanctuary, of the
site as scores of devotees watched the event on giant screens across the city.
Due to Covid-19, the venue and surrounding areas were cordoned off, and access was restricted
to invitees only.

Crowds of people gathered outside the venue, and cheered when they spotted Mr Modi on his
way to the site.Speaking soon after he laid the foundation stone, Mr Modi began with the words,
"Jai Siya Ram", instead of the more popular slogan, "Jai Shri Ram", which has become a
rallying cry for right-wing Hindus in the country.Mr Modi said that the site had been
"liberated", and a "grand house" would be finally constructed for Lord Ram who had been living
"in a tent for years". He was referring to a temporary construction that had housed the idol of
Ram Lalla or infant Ram for more than three decades while the court case dragged on.The idol
was moved to a makeshift temple on the premises of the site earlier this year.

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idol of Lord Ram is currently in a makeshift temple

Hindus believe Ayodhya is the birthplace of Lord Ram. And the construction of the temple is a
core promise made by Mr Modi's governing Bharatiya Janata Party (BJP), and is seen as a huge
symbolic gesture for its strident Hindu nationalist base.A local told the BBC he is "ecstatic" that
Lord Ram would finally have "a proper home".Officials said they would follow Covid-19
protocols, but our reporter at the site described crowds gathered on the road leading up to it
and beyond the barricades.

People also climbed onto rooftops to get a glimpse of the venue, many of whom were chanting
"Jai Shri Ram". Most were not wearing masks or following social distancing, she added.
Hymns about Lord Ram were played, and the roads decked with flowers. Many shop fronts too
were painted yellow and saffron flags put up everywhere - both colours that Hindus consider
auspicious.

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image captionCrowds gathered to watch the event//Roads have been decked with flowers
UP Chief Minister Yogi Adityanath and other senior BJP leaders also attended the event.

Ayodhya Ram Mandir: Ram Janmbhoomi Trust Hands Over Ram Temple Layout To ADA For
Approval- Shri Ram Janmbhoomi Teerth Kshetra on Saturday submitted all documents and proposals
related to the layout of the Ram temple to the ADA for approval.Written By-Ananya Varma
As the construction of the grand Ram Temple commences, the Shri Ram Janmbhoomi Teerth Kshetra on
Saturday submitted all documents and proposals related to the layout of the temple to the Ayodhya
Development Authority (ADA) for approval. This comes a week after VHP's working President Alok
Kumar spoke to Republic TV sharing the progress of the construction revealing that all preliminaries had
been completed and that a final report would be submitted soon.
Taking to Twitter, Shri Ram Janmbhoomi Teerth Kshetra shared a photo of Trust member Dr Anil
Mishra handing over the documents to Vice-chairman and Secretary of the ADA, Neeraj Shukla. "The
trustee of Shri Ram Janmbhoomi Teerth area, Dr Anil Mishra, handed over the layout and other
necessary documents of Shri Ram Janmbhoomi temple to the Vice Chairman and Secretary of the
Ayodhya Development Authority for approval so that the construction can start after the approval of the
map," Shri Ram Janmbhoomi Teerth Kshetra said in a tweet.

Ram Mandir construction commences

On August 12, the Sri Ram Janmbhoomi Teerth Kshetra revealed that all work related to the
construction of the Ram Mandir in Ayodhya had begun. It also informed that the construction of the
temple was underway with engineers from CBRI Roorkee, IIT Madras along with L&T which was
conducting soil tests at the site. A week later, VHP President Alok Kumar informed that soil testing along
with other preliminaries had been completed and a final report of the layout would be submitted to the
authorities for approval.
On August 5, after performing the 'Bhumi Pujan' for the long-yearned for Ram Mandir, PM Modi,
addressed the gathering talking about the 'Ram Mandir dream' for which people have fought for
centuries. Calling it similar to the Independence struggle, PM Modi said that the Ram Mandir struggle
was a result of the efforts of many generations. He added said that the Bhoomi Pujan was a 'symbol of
the resolution of crores of people' loudly chanting 'Jai Siya Ram' - a soft deviation from the usual 'Jai
Shri Ram'. The construction is expected to be completed in the span of 36-40 months.

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Hindu devotees floated lamps on the eve of the inauguration

Indian TV channels have been offering wall-to-wall coverage to the event.Media reports say that
devotees from across the country have been sending silver and gold - in the form of coins, bricks
and bars - to use in the construction of the temple. Police officers are said to have been ordered
to guard these precious metals.
As many as 200,000 bricks inscribed with "Shri Ram" (Lord Ram) that have been collected from
devotees over the years will be used to build the foundation of the temple, according to the Times
of India.
media captionThe BBC's Vikas Pandey explains the historic Supreme Court verdict in Ayodhya
holy site dispute,Chandrakant Sompura, the chief architect of the proposed temple, told news
website The Print that the structure would be designed in the "Nagara" style of temple
architecture - a popular north Indian temple building style.

The inner sanctum of the temple - where the idol of the primary deity is housed - will be
octagonal. The temple will include a large structure of three floors with 366 pillars and five
domes.
Mr Sompura said that a memorial wall in honour of those who were involved with the temple
movement would be erected.

What was the Ayodhya issue about?

At the centre of the row was a 16th-Century mosque that was demolished by Hindu mobs in
1992, sparking riots that killed nearly 2,000 people.

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skyline view of Ayodhya in Uttar Pradesh state/ Security is tight in Ayodhya

Many Hindus believe that the Babri Masjid was actually constructed on the ruins of a Hindu
temple that was demolished by Muslim invaders.Muslims say they offered prayers at the mosque
until December 1949 when some Hindus placed an idol of Ram in the mosque and began to
worship the idols.Over decades, the two religious groups went to court many times over who
should control the site.In its unanimous verdict, the Supreme Court said that a report by the
Archaeological Survey of India (ASI) provided evidence that the remains of a building "that was
not Islamic" were beneath the structure of the demolished Babri mosque.
The court said that, given all the evidence presented, it had determined that the disputed land
should be given to Hindus for a temple to Lord Ram, while Muslims would be given land
elsewhere to construct a mosque.It then directed the federal government to set up a trust to
manage and oversee the construction of the temple.However, the court added that the demolition
of the Babri mosque was against the rule of law.
00000000000000000000000000000000000000000000000000000000000000000000000000000
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IV
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Puja Mandala of Bali

Of all the religious places in Bali, Puja Mandala is an exquisite exception. Residing in Jalan
Nusa Dua, Puja Mandala is the most popular one to visit. This place depicts the tolerability of
Indonesia’s diverse culture and is spread over 2 hectares. Built-in 1997, this landmark was
inaugurated by Tarmizi Taher, former Minister of Religious Affairs. Puja Mandala comprises of
edifices of five religions - Agung Ibnu Batutah mosque, Pura Jagatnatha Balinese Hindu temple,
Maria Bunda Segala Bangsa Catholic Church, and Vihara Buddha Guna.

Each of the structure is built with intricate architectural work and finest carving have been
done. All of these are standing side-by-side and providing different puja services. Puja Mandala
is a prominent part of Bali. Outside its premises, some shops are available for buying Puja
offerings. It is widely believed that certain rituals are incomplete without puja offerings. At the
different edifices established in Puja Mandala, you can discuss with local priests about these
offerings and how to participate in the rituals. At Puja Mandala, you will come across a variety
of things to see.

Each of the edifices holds a special and unique factor. In the mosque, an antique prayer and
handwritten Quran have been established according to the rituals. Likewise, in the Protestant
church, they provide worshipping service in English and Bahasa Indonesia. The exceptionality
of Puja Mandala is that anyone, regardless of their backgrounds, can visit and participate in the
rituals of these different religions.

How to Reach Puja Mandala

The nearest airport from Puja Mandala is Ngurah Rai International Airport and it is situated
almost 12.7 km away. For reaching Puja Mandala, you can hire a taxi which will take 25
minutes. Or, you can book cab which is a common mode of transport in Bali.

Also, you can rent a scooter for reaching Puja Mandala. Tourists usually prefer this mode for

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exploring Bali’s localities. Moreover, Puja Mandala has a spacious parking area too which
provides convenient parking facilities.

Best Time to Visit Puja Mandala

May to October – Tourists usually consider these months as the best time to explore Puja
Mandala. These months are considered as dry months of Bali. The weather would be hot but
favourable for exploring Puja Mandala easily.

November to April – Rainy season in Bali occurs from November to April. Exploring Puja
Mandala during these months isn’t convenient. You will witness rainfall during this time and
also humid weather.

1. Nusa Dua Beach – To experience the perfect mix of adventure and peace, visit Nusa Dua
Beach. This beach is quite famous amongst tourists due to the commercial factor. While some
usually prefer to stroll after dusk for cherishing the different colours of the skyline.

2. Pasifika Museum – Explore the art and cultural beauty of Bali at Pasifika Museum. This
museum is home to 600 artworks curated by 200 artists from at least 25 countries of Asia
Pacific. Pasifika Museum’s premises consist of 8 pavilions, 11 main display rooms, and these
are divided according to various regions.

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3. Serangan Island – Yet another exotic island in Bali, Serangan Island is situated in South
Denpasar. Due to a hatchery for green turtles, it is also called Turtle Island. Moreover, the
island features a mangrove forest, Sakenan Temple, or participate in fishing or surfing. It is a
perfect place for every age group with a plethora of things to do.

4. Water Blow – One of the most unique sites of Bali can be seen at Water Blow. Here, you will
observe the splendid beauty of huge ocean waves crashing on the limestone cliffs. The place
attracts a huge number of photographers for clicking the best shot of their life. To reach this
place, follow the sign boards along the Nusa Dua promenade.

5. Pirates Bay Bali – You guessed it right, this place is a pirate-themed open-air café and
restaurant. Pirates Bay is completed with the help of treehouses, desert tents, an abandoned ship
and fun treasure hunts for kids and adults. You can visit this place between 10 am to 9 pm and
enjoy the day outing package.

6. Garuda Wisnu Kencana Cultural Park – Embrace the culture of Indonesia at Garuda Visnu
Kencana Cultural Park. This place is home to a splendid Garuda Visnu statue showcasing
Indonesia’s great artistic heritage. Along with that, you will come across Segways, restaurants,
souvenir shop, and an art market on the premises.

-Location: Puja Mandala is situated in Jalan Nusa Dua, Kuta Selatan, Benoa, Kec. Kuta Sel.,
Kabupaten Badung in Bali, Indonesia.

-Timings: For visiting this holy place of worship, you come to this place between 8 am and 4
pm.

-Price (for locals and foreigners): Puja Mandala is free to visit.

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Tips for Visiting Puja Mandala

1. Dress modestly and style your hair properly. Cover your shoulders and part of the upper
arms. It is believed that cultural heritage must be preserved physically and spiritually.

2. Kain Kamben (Sarong, around your legs) and Selendang (Temple scarf, around your waist) is
mandatory for visiting Balinese temple.

3. If you are bleeding (regardless of gender) or menstruating, then it is considered impure and is
not allowed inside any Balinese temple.

4. Take off your shoes before entering any holy space of Puja Mandala.

5. Clicking photographs are certainly not allowed under the temple’s premises. Consult with the
local priest before clicking any.

6. You can buy holy offerings for indulging in puja services of different kinds.

7. Don’t interrupt any religious processions. Avoid causing a ruckus of interfering in any kind of
religious matters.

8. Learn about the five holy places’ rituals - Agung Ibnu Batutah mosque, Pura Jagatnatha
Balinese Hindu temple, Maria Bunda Segala Bangsa Catholic Church, and Vihara Buddha
Guna. A slight knowledge of the rituals will help in understanding the holy practices and diverse
cultures.

9. Plan your visit according to the special ceremonies that happen in these holy places. It is the
best time to witness the beauty of different cultures.

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ABOUT DR UDAY DOKRAS

© Dr. Uday Dokras-

DEAN
INDO NORDIC AUTHORS’ COLLECTIVE
Institute of International Historiography
B.Sc., B.A. (managerial economics) LL.B. Nagpur University, INDIA
Graduate Studies, Queen’s University,Kingston, CANADA
Graduate Diploma in Law & PhD, Stockholm University, SWEDEN
Vedic Architecture, Vaastu and Astrology Consultant
 Holder of the 7 WORLD RECORDS
 Highest number of research Papers and Books written
 Hindu Temples
 Buddhism
 Vaastu
 2 - Worldwide Book of

#1 7x
Records
 2 - Unique World Record
 1-INDIA Book of
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RECORDS
 1-Kalam Book of Records
 1 Institute of International
Historiography

780- BOOKS & 2500 RESEARCH PAPERS- in academia.edu.

3 million Readers as on 1 June, 2024.
Dr. Uday Dokras, a leading historiographer, is Ranked as #1 in the world in SEVEN categories for
having written the highest number of books and research papers on-Vedic Architecture, Dhamma,
(including Borobudur Buddhism), Angkor Wat (Vrah Vishnuloka), Shivagriha at Prambanan, Design
elements of the ancient Kingdoms of Dvaravati and Vandan in Indo China.

A senior management professional in HR domain during his career, he was Group Vice -President of
MZI Group in New Delhi and has anchored Human Relations in Go Air ( Go Airlines India Pvt Ltd-
Mumbai) , Hotel Holiday Inn; Lata Mangeshkar Hospital and Medical College- amongst other corporate
entities. Resident of Sweden for 12 years, where he studied and worked, he anchored HR in Stadbolaget
RENIA, SSSB.

He has studied in Nagpur for B. Sc. B.A. (Economics) and LLB.

He has done his Graduate Studies from Canada at the Queen's University, Kingston
He has a PhD, Stockholm University, Sweden.
Apart from that he has done a Management Training Program in Singapore.
A scholar of the Swedish Institute for 5 years, he has been an Edvard Cassel Fund and Wineroth Fund
Awardee.

In 1984 he was involved with the Comparative Labor Law Project of the University of California, Los
Angeles, U.S.A. He was also visiting lecturer there.
In 1985 he was invited by the President of Seychelles to do a study of the efficacy of the labor laws of
Seychelles.

Author of thousands of research papers and almost 640 + books, his brief life sketch is part of the
English study text book of 7 th Class Students in Sweden -“Studying English- SPOTLIGHT 7”- and 8th
Class students in Iceland - SPOTLIGHT 8- and Lausnir.

His books adorn many International Libraries and the US Library of Congress has awarded him a
copyright. A prolific writer and decipherer of ancient mysteries. Is currently Consultant in Vedic
Architecture and Dean of the Indo Nordic Authors’ Collective, Stockholm, SWEDEN and President of the
International Institute of Historiography, Tampare , FINLAND.
Dr Dokras has his family in Gurugram, India-Australia and New Jersey, USA.

2700 Research Papers and 780 BOOKS written by DR UDAY DOKRAS

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Referred by more than 200+ researchers in papers,books and theses .

Contributor to various magazines and literary Fora.

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World Record Holders 2023

Maximum Number of Research Papers Completed
by an Individual Person
Dr Uday Dokras

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World# Honorifics by following Agencies & other titles

1
Largest Number of Religious Research papers written by an individual-world-
record
https://www.worldwideworldrecords.com/post/largest-number-of-religious-
research-papers-written-by-an-individual-world-record-by-uday-dokras
MOST ARTICLES ON DHAMMA
https://www.uniqueworldrecords.com/records/posts/most-articles-on-
dhamma

Maximum number of books written on Hindu Temples by an Individual

https://www.worldwideworldrecords.com/post/maximum-number-of-books-
written-on-hindu-temples-by-an-individual-world-record-by-dr-uday-
dokras#:~:text=The%20World%20Record%20For%20Maximum,The
%20Worldwide%20Book%20Of%20Records.

Highest number of articles and books written on Hindu Buddhist Temples

of Indonesia( Including Borobudur and Prambanan)

Highest number of Research Papers/ Books (Literary endeavours) published

by an Individual- UNIQUE Book of world records

Maximum sociocultural research papers uploaded by an individual

on a single website INDIA BOOK of RECORDS
recordsmanagement@indiabookofrecords.in

Award and honor Bahujan Hitai Sangh award for writing highest
number of books and Research on BOROBUDUR

https://www.academia.edu/110112500/
Bahujan_Hitai_Sangh_Fetes_dr_Uday_for_highest_number_of_Boo
ks_and_Research_papers_written_on_BOROBUDUR
The Jain Foundation presented the Jaina Achiever Trophy to Dr Uday Dokras
for his prolific writings on historiography of Jainism and Jain religious
structures and contributing erudite articles to numerous Jain Journals such as
Nagabharana: Recent Trends in Jainism Studies and SWASTIKA: Epigraphy,
Numismatics, Religion and Philosophy
https://www.academia.edu/110112203/
Jaina_award_to_Dr_Uday_Dokras

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Economic Times (20 July 2022) mentions and acknowledges contribution of

Dr. Uday to design elements of New Parliament House of India vis-a-vis
Dwarpals or door guardians.
https://www.academia.edu/109139672/
Design_components_of_the_new_Parliament_complex_of_INDIA_inspired_by
_the_author_Dr_Uday_Dokras_work

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https://
drive.google.com/file/d/1rr86sEWr4SVN4pdIMHkS-lqmKF6jl5nR/view?usp=sharing

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From the Newspaper Times of India March 24, 2018

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Iceland & Sweden- both countries use the English Text book
SPOTLIGHT-one of the lessons in which is about Dr Uday Dokras
https://mms.is/sites/mms.is/files/atoms/files/
7057_spotlight_8_nem.pdf (page 44)

Prof. S.Deshpande,Past President of the Indian Institute of

Architects, New Delhi INDIA releasing the book of Dr Dokras
HINDU TEMPLES on the web in CARONA times ( May 2020)

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