Domestic violence and astrology

painful relationships is something which is not new neither is domestic violence.

Legal definition of domestic violence differs from country to country .

In nutshell domestic violence may be termed as one or all of these: inflicting physical.mental,emotional, financial and social ( in terms of spoiling someones reputation) injury.

needless to say that it is a gender neutral activity, both men and women have been found to be initiators of domestic violence resulting in creation of both feminist and masculist groups fighting for their rights.

We Indians believe in matching of horoscopes  to ensure a stable marriage but we find cases where despite a so called well matched horoscope the marriage runs into problems due to domestic violence.

Long ago while going a bad patch in life I was introduced to this concept which in within our texts but still overlooked by many astrologers while matching horoscopes.

Tithi- the lunar date, nakshatra- star occupied by moon,

rasi- sign occupied by moon,

vaar- weekday and lagna – ascendent

need to be looked into to analyze mental and emotional injury, damage to reputation and physical injuries respectively.

in case there is ghataka, it is better to avoid the match and if already married remedies need to be done under guidance of a good astrologer to minimize the injury thus stabilizing the  marriage.

for a male it is double injury because  a man who is a victim of domestic violence may still have to pay alimony to get out of a painful relationship which adds more to the pain.

Even when 36 guna match, marriage can be very painful for one or for both.

At that time I was directed to read  the details on website of Shri Sanjay Rath but that writeup is not available in today’s date however a fantastic detailed writeup on this topic with all relavent tables is available on website of Shri Sarajit Poddar, who is a student of Shri Sanjay Rath.

the article can be read here :

http://varahamihira.blogspot.in/2004/10/ghataka-chakra.html

I would request all to consider this while horoscope matching .

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Sri Krishna’s assurance to devotees through Gita

 

 

Sri Krishna assures his devotees in Gita by saying :

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥

In this there is no loss of effort, nor is there transgression. Even a little of this knowledge protects from great fear. (Ch. II-40)

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।

न हि कल्याणकृत्कश्चिद्‌दुर्गतिं तात गच्छति॥

O Son of Pritha, neither in this world, nor in the next life is there destruction for him; none, verily, who does good, comes to grief. (Ch. VI-40.)

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।

कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति॥

Soon he becomes righteous and attains to eternal peace, O Kaunteya, know thou for certain that My devotee is never destroyed. (Ch. IX-31)

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥

To those men who worship Me alone, thinking of no other, ever harmonious, I bring full security. (Ch. IX-22)

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।

सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि॥

Even if thou art the most sinful of all sinners, yet thou shalt verily cross over all sin by the raft of knowledge. (Ch. IV-36)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।

मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥

Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me. (Ch. XVIII-65)

तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।

भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्॥

For them whose mind is set on Me, verily I become ere long the Saviour out of the ocean of the mortal Samsara. (Ch. XII-7)

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।

अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥

Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not. (Ch. XVIII-66)

 

Sapta-shloki Gita.

Sri Vedavyasa has advised in Mahabharata:

gita sugita kartavya, kim anyaih sastra vistaraih

ya svayam padmanabhasya, mukha-padmad vinihsrta

i.e. one should treat Gita with utmost care as it consists of code of conduct for humans as explained by Lord Padmanabha- Vishnu himself and contains essence of sanatan dharma.

Sri balgangadhar Tilak in his work Srimab Bhagwad Gita Rahasya has mentioned that people have tried touse short versions of Gita containing 7 verses when there is time constraint.

Jyotish guru Sh Sanjay Rath in one of his posts in an internet group had given the correlation of these seven shlokas with planets few years ago .

१ ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥८ – १३॥

1. Uttering the one-syllabled OM–the Brahman–and remembering Me, he who departs, leaving the body, attains the Supreme Goal. (Ch. VIII-13)

२ स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः॥११ – ३६॥

2. It is meet, O Hrishikesha! that the world delights and rejoices in Thy praise; Rakshasas fly in fear to all quarters, and all the hosts of Siddhas bow to Thee. (Ch. XI-36)

३ सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥१३ – १३॥

3. With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all. (Ch. XIII-13)

कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्॥८ – ९॥

4. He who meditates on the Omniscient, the Ancient, the Ruler (of the whole world), minuter than an atom, the Supporter of all, of form inconceivable, effulgent like the Sun and beyond the darkness (of ignorance) at the time of death, goes to the Supreme Resplendent Purusha. (Ch. VIII-9)

ऊर्ध्वमूलमधः शाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥१५ – १॥

5. They (the wise people) speak of the indestructible Asvattha having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas. (Ch. XV-1)

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च।
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्॥१५ – १५॥

6. I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence, born. I am verily that which has to be known by all the Vedas; I am indeed the author of Vedanta and the knower of the Vedas also am I. (Ch. XV-15)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः॥१ – ३४॥

7. Fix thy mind on Me: be devoted to Me, sacrifice to Me, bow down to Me; having thus united thy (whole self) to Me, taking Me as the Supreme Goal, thou shalt surely come unto Me. (Ch. IX-34)

 

specific forms of vishnu for specific results

 

The Hindu texts describe the efficacy of worship of various Mūrtis of Nārāyaṇa – in chara and pratiṣṭhā forms. Worship of each form through the appropriate Idol/Yantra/Mantra grants a specific result.

पूजयेदनिरुद्धं तु धर्मकामो नरः सदा |
तथा सङ्कर्षणं देवमर्थकामस्तु पूजयेत् ||
कामकामोऽपि राजेन्द्र प्रद्युम्नं पूजयेद्विभुम् |
पूजयेन्मोक्षकमस्तु वासुदेवं जगत्प्रभुम् ||

The caturvyūha mūrtis are worshipped for attaining puruṣārtha catuṣṭaya. Worship of Aniruddha grants Dharma, Saṅkarṣaṇa for Artha, Pradyumna grants kāma and Vāsudeva grants Mokṣa.

तथाश्वशिरसं देवं विद्याकामस्तु पूजयेत् |
भोगानाप्तुकमस्तु पूजयेत् भोगशायिनम् ||
भोगिभोगासनासीनं स्थानकामस्तु पूजयेत् |
मत्स्यं संपूजयेद्देवं धान्यकामो नरः सदा ||
तथैवारोग्यकमस्तु कूर्मदेवं च पूजयेत् |
ज्ञानकामस्तथा हंसं नृसिंहमथवा विभुम् ||

– Hayagrīva: Attaining knowledge
– Mūrti reclining on the Serpent Ananta: Attain Bhoga
– Mūrti seated on the Serpent Ananta: Attaining desirable position/land
– Matsya mūrti: Obtain abundance of food grains
– Kūrma mūrti: For health
– Hamsa mūrti or Nṛsiṃha: Knowledge

विद्याकामोऽथ वाल्मीकिं व्यासं वाप्यथ पूजयेत् |
सांख्यज्ञानपरिज्ञानहेतवे कपिलं तथा ||
भूतिकामो वराहं तु नृवराहमथार्चयेत् |
व्यवहारे रणे द्यूते जयकामस्तथा पृथक् ||
धर्मकामस्तथा धर्मं ब्रह्माणं चापि पूजयेत् |
शत्रूणां नाशकमस्तु महादेवं तु पूजयेत् ||
पूजयेद्भार्गवं रामं प्रतिज्ञापूरणेच्छया |
अथवा राजशार्दूलं रामं दशरथात्मजम् ||
श्रीकामस्तु महाराज श्रीसहायं च पूजयेत् |
बलकामस्तथा देवं बलभद्रं प्रपूजयेत् |
तमेव राजशूर्दाल कृषिकर्मप्रसिद्धये ||

– Vālmīki or Vyāsa: Education
– Kapila – Mastery of Sāṃkhya
– Varāha or Nṛvarāha: Prosperity
– Varāha: For victory in transactions, war, gambling etc.
– Brahmā: Attain Dharma
– Mahādeva: Destruction of foes
– Paraśurāma or Rāmacandra: Completion of a vow
– Lakṣmīnārāyaṇa: Wealth
– Balarāma: Physical strength and agricultural accomplishment

समुद्रपोतयात्रायां मत्स्यं संपूजयेद्विभुम् |
वाराहं वा महाभाग नद्युत्तारे तथैव च ||
संपूजयेदश्वशिरो विद्यारम्भे तु मानवः |
त्रिविक्रमं तथा देवं यात्राकाले तु पूजयेत् ||
विवाहकाले संप्राप्ते प्रद्युम्नं पूजयेन्नृप |
संस्कारेषु च सर्वेषु दत्तात्रेयं च पूजयेत् ||
काव्यारम्भे तथा पूज्यो वाल्मीकिः व्यास एव च |
अभिषेके तथा राज्ञां मृत्युं वैन्यं च पूजयेत् ||

– Matsya mūrti: During sea/ocean travel
– Varāha: While crossing rivers
– Hayagrīva: Beginning education/learning
– Trivikrama: During travels
– Pradyumna: During wedding
– Dattātreya: While performing various saṃskāras
– Vālmīkior Vyāsa: At the beginning of literary compositions
– Mṛtyu and Pṛthu: Abhiṣeka of Kings

अवश्यं व्यवहारे च सङ्ग्रामे द्यूत एव वा |
वाराहं पूजयेद्देवं प्रारम्भे कृषिकर्मणि ||
अथवापि महाराज देवं सङ्कर्षणं विभुम् |
नृसिंहं पूजयेद्देवं कर्मण्यरिविनाशने ||
औषधस्य समारम्भे कूर्मं स्त्रीरूपमेव वा |
तीर्थयात्रा समारम्भे हंसं संपूजयेद्विभुम् ||
वाणिज्यस्य समारम्भे तथैव गरुडासनम् |
शिल्पकर्मसमारम्भे विश्वरूपं समर्चयेत् ||

– Varāha: During transactions, battle, gambling
– Saṅkarṣaṇa: Beginning agricultural activity
– Nṛsiṃha: Destruction of enemies
– Kūrma or Mohinī: Taking medicine
– Hamsa: Before undertaking a pilgrimage
– Nārāyaṇa seated on Garuḍa: Before commercial activity
– Viśvarūpa: Beginning of sculpting

तपसश्च समारम्भे नरनारायणावुभौ |
गृहप्रवेशे च तथा देवं भोगिशयं विभुम् ||
धर्मं संपूजयेद्देवं धर्मकार्यप्रवर्तने |
वराहं पूजयेच्छ्राद्धे दानवान्यज्ञकर्मणि |
व्यालकुञ्जरदुर्गेषु रिपुचौरभयेषु च |
पूजयेन्नरसिंहं तु सर्वबाधाविनाशनम् ||

– Nara and Nārāyaṇa: Beginning of penance
– Nārāyaṇa reclining on Ananta: While entering a new home
– Varāha: During pitṛ-śrāddha
– Nṛsiṃha: When faced with fear of demons during rituals or by snakes, elephants, enemies, thieves etc.

In addition to these, over a period of five years, worship of Nṛsiṃha, Nṛvarāha, Nṛhaya (Hayagrīva) and Trivikrama is prescribed per every year. Vāsudeva and Balabhadra are to be worshipped during the dakṣiṇa and uttarāyanas. During Vasanta and other ṛtus, Pradyumna, Aniruddha, Anantaśayana, Padmanābha, Rāma, Paraśurāmaare respectively propitiated.

During each of the twelve months beginning with Chaitra, the following forms are to be worshipped: Gajendramokṣaṇa mūrti, Pṛthu, Vālmīki, Vyāsa, Kṛṣṇa, Nara, Nārāyaṇa, Paraśurāma, Rāma, Balarāma, Hari and Varāha.

Corresponding to each of the twenty-seven Nakṣatras, the following forms are worshipped: Agni, Prajāpati, Soma, Rudra, Mohinī, Vyāsa, śeṣa, Varāha, Pradyumna, Arjuna, āditya, Viśvakarmā, Chakra, Narasimha, Garuḍa, Indra, Kapila, Padma, Viśvarūpa, Brahmā, Trivikrama, Kūrma, Nara, Nārāyaṇa, Rāma, Kṛṣṇa, Varada.

Starting with prathamā, the following mūrtis are to be worshipped one per every tithi: Hayagrīva, Naravarāha, Trivikrama, Kapila, Anantaśayana, Varāha, Matsya, Paraśurāma, Rāma, Kūrma, Hamsa, Pradyumna, Balarāma and Varāha.

this article is taken from kamakoti mandali .

Sri Baglamukhi.

I have been trying to write this since long but have been stopped somehow on one pretext or the other and have always taken it as a divine signal to stop writing on subject.

what I am going to write is not new,may be just re arranged thoughts and lessons which i learnt in last few years about Sri Baglamukhi, also known as Brahmastra vidya.

I have seen,met and interacted with people who have done sadhana of this form as well as those who have hired people to perform rituals on their behalf by priests.

I have seen people using this for petty court cases and for all kinds of disputes at the slightest provocation.

lets try to understand what may be benefits of worshiping her.

Bagalamba is mahavidya for the planet Mars. astrologically speaking Mars represents executive ability,ability to attack and fight and logic and mahavidya means – great/grand knowledge.

so what would Baglamukhi bless a person with : ability to dull the opponents through logic, ability to fight back and ability to finish assigned tasks in good manner.

Great knowledge includes knowing what to do and what not to do and it is here where people feel the backlash .all mahavidyas work by removing negativity first or in simpler words all mahavidyas purify so first thing you are going to be told is- what you should not have done, its not a simple run of things with mahavidyas,they will always support what is right.

mahavidyas being a source of knowledge work best through improving and purifying a person and hence some experts say that prayogas on behalf of others may not yield good results.

Baglamukhi has different aspects which classify baglamukhi as Mahavidya and siddhi vidya- its the mahavidya aspect which is Brahmastra vidya and teaches the art of war.

approach her only if you are ready and willing to accept your mistakes,need to learn the art of war,be on path of dharma, do not treat her as a goddess who would ensure victory in lawsuits even when you are wrong, what so ever anyone may tell you.

she will quieten the “dushta” evil and end all loose talk around you.

in Hindi :

बगलामुखी साधना के फलस्वरुप  आप के जीवन से बकवास ख़त्म हो जाएगी न कोई कर पाए गा न ही आप कर पायेंगे .

approach her with purity and she will give you such brightness that opponents will feel dull and paralysed.

Dhyana shlokas for Ashta Matrikas

रक्तां रक्तसुमाल्यलेपवसनां भूषादिभिर्भूषितां
शुद्धां स्मेरचतुर्मुखीं शुभतरग्रीवां द्विनेत्राञ्चलाम् |
देवीं दण्डकमण्डलुं स्रुवस्रुचाक्षस्रक्कराम्भोरुहां
ब्राह्मीं भक्तजनेष्टदाननिरतां वन्दे सुहंसाननाम् ||

raktāṃ raktasumālyalepavasanāṃ bhūṣādibhirbhūṣitāṃ
śuddhāṃ smeracaturmukhīṃ śubhataragrīvāṃ dvinetrāñcalām |
devīṃ daṇḍakamaṇḍaluṃ sruvasrucākṣasrakkarāmbhoruhāṃ
brāhmīṃ bhaktajaneṣṭadānaniratāṃ vande suhaṃsānanām ||

श्वेताभां श्वेतवस्त्रां कुचभरनमितां श्वेतमाल्याभिरामां
सौम्यां शूलं कपालं कनकमणिजपस्रग्वहन्तीं कराब्जैः |
वन्देऽनड्वाहरूढां स्मितविशदचतुर्वक्त्रपद्मां त्रिनेत्रां
माहेशीं स्निग्धकेशीं मणिमयवलयां मन्युयुक्तां प्रसन्नाम् ||

śvetābhāṃ śvetavastrāṃ kucabharanamitāṃ śvetamālyābhirāmāṃ
saumyāṃ śūlaṃ kapālaṃ kanakamaṇijapasragvahantīṃ karābjaiḥ |
vande.anaḍvāharūḍhāṃ smitaviśadacaturvaktrapadmāṃ trinetrāṃ
māheśīṃ snigdhakeśīṃ maṇimayavalayāṃ manyuyuktāṃ prasannām ||

पीताभां शक्तिखड्गाभयवरसुभुजां पीतमाल्यांशुकाढ्यां
देवीं बर्हाधिरूढां विकसितवदनां नागयज्ञोपवीताम् |
नाना रत्नैर्विचित्रैरनुखचित महाभूषणैर्भूषिताङ्गीं
ध्यायेत् सर्वार्थसिद्ध्यै प्रणतभयहरां दिव्यहारां कुमारीम् ||

pītābhāṃ śaktikhaḍgābhayavarasubhujāṃ pītamālyāṃśukāḍhyāṃ
devīṃ barhādhirūḍhāṃ vikasitavadanāṃ nāgayajñopavītām |
nānā ratnairvicitrairanukhacita mahābhūṣaṇairbhūṣitāṅgīṃ
dhyāyet sarvārthasiddhyai praṇatabhayaharāṃ divyahārāṃ kumārīm ||

मरकतमणिनीला नीलवासोवसाना
विधृतमणिजपस्रक्कम्बुचक्रांबुजाढ्या |
चपलगरुढरूढा सर्वतो वक्त्रपद्मा
दिशतु दिनमघघ्नी जीवनी वैष्णवी नः ||

marakatamaṇinīlā nīlavāsovasānā
vidhṛtamaṇijapasrakkambucakrāṃbujāḍhyā |
capalagaruḍharūḍhā sarvato vaktrapadmā
diśatu dinamaghaghnī jīvanī vaiṣṇavī naḥ ||

वज्रोपलसमां नीलां प्रसन्नां महिषासनाम् |
सर्वदुःखहरां घोरां पोत्रिवक्त्रांबुजां नुमः ||

vajropalasamāṃ nīlāṃ prasannāṃ mahiṣāsanām |
sarvaduḥkhaharāṃ ghorāṃ potrivaktrāṃbujāṃ numaḥ ||

अश्वाधिरूढामतिभीमगात्रीं
आरातिवर्गानतिघातयन्तीम् |
शिलाविभङ्गैर्विविधैः कुचाभिः
नमामि घोरां वरदां नृसिंहीम् ||

aśvādhirūḍhāmatibhīmagātrīṃ
ārātivargānatighātayantīm |
śilāvibhaṅgairvividhaiḥ kucābhiḥ
namāmi ghorāṃ varadāṃ nṛsiṃhīm ||

हेमाभां वरमालिकाभिरचितां हेमां प्रसन्नाननां
नानारत्नविभूषितां नवनवां नाथां हरीशादिनाम् |
मायातीतपराक्रमां मदगजस्कन्धे निबद्धासनां
वन्दे नागविनाशिनीं वनकरां वज्रायुधोद्यत्कराम् ||

hemābhāṃ varamālikābhiracitāṃ hemāṃ prasannānanāṃ
nānāratnavibhūṣitāṃ navanavāṃ nāthāṃ harīśādinām |
māyātītaparākramāṃ madagajaskandhe nibaddhāsanāṃ
vande nāgavināśinīṃ vanakarāṃ vajrāyudhodyatkarām ||

ध्यायेत् प्रेतासनस्थां शशिरविनयनामक्षवर्णात्मरूपाम् |
चामुण्डां मुण्डमालां सकलरिपुहरां श्यामलां कोमलाङ्गीम् ||

dhyāyet pretāsanasthāṃ śaśiravinayanāmakṣavarṇātmarūpām |
cāmuṇḍāṃ muṇḍamālāṃ sakalaripuharāṃ śyāmalāṃ komalāṅgīm ||

taken from kamkoti mandali blog.

श्रीरुद्राष्टकम् /Shri Rudraashtam.

नमामीशमीशान निर्वाणरूपं। विभुं व्यापकं ब्रह्मवेदस्वरूपं।

निजं निर्गुणं निर्विकल्पं निरीहं। चिदाकाशमाकाशवासं भजे हं॥1॥

निराकारमोंकारमूलं तुरीयं। गिरा ग्यान गोतीतमीशं गिरीशं।

करालं महाकाल कालं कृपालं। गुणागार संसारपारं नतो हं॥2॥

तुषाराद्रि संकाश गौरं गम्भीरं। मनोभूत कोटि प्रभा श्री शरीरं।

स्फुरन्मौलि कल्लोलिनी चारु गंगा। लसद्भालबालेन्दु कण्ठे भुजंगा॥3॥

चलत्कुण्डलं भ्रू सुनेत्रं विशालं। प्रसन्नाननं नीलकण्ठं दयालं।

मृगाधीशचर्माम्बरं मुण्डमालं। प्रियं शंकरं सर्वनाथं भजामि॥4॥

प्रचण्डं प्रकृष्टं प्रगल्भं परेशं। अखण्डं अजं भानुकोटिप्रकाशम्।

त्रय: शूल निर्मूलनं शूलपाणिं। भजे हं भवानीपतिं भावगम्यं॥5॥

कलातीत कल्याण कल्पांतकारी। सदासज्जनानन्ददाता पुरारी।

चिदानन्द संदोह मोहापहारी। प्रसीद प्रसीद प्रभो मन्मथारी॥6॥

न यावद् उमानाथ पादारविंदं। भजंतीह लोके परे वा नराणां।

न तावत्सुखं शान्ति सन्तापनाशं। प्रसीद प्रभो सर्वभूताधिवासं॥7॥

न जानामि योगं जपं नैव पूजां। नतो हं सदा सर्वदा शम्भु तुभ्यं।

जराजन्म दु:खौघ तातप्यमानं। प्रभो पाहि आपन्न्मामीश शंभो॥8॥

रुद्राष्टकमिदं प्रोक्तं विप्रेण हरतोषये।

ये पठन्ति नरा भक्तया तेषां शम्भु: प्रसीदति॥

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