Commander Selvam Siddhar

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

ATHARVA VEDIC PRANAYAMA

 Kapala’ is a Sanskrit word; it means skull. ‘Bhati’ means to shine. The term ‘Kapalabhati’ means an exercise that makes the skull shine. This Kriya cleanses the skull. So this is taken as one of the Shat-Karmas (six cleansing processes in Hatha Yoga).

Sit on Padmasana. Keep the hands on knees. Close the eyes. Perform Puraka and Rechaka rapidly. This should be practised vigorously. One will get perspiration profusely. This is a good form of exercise. Those who are well-versed in Kapalabhati, can do Bhastrika very easily. There is no Kumbhaka in this Pranayama. Rechaka plays a prominent part. Puraka is mild, slow and long (Dirgha). But the Rechaka should be done quickly and forcibly by contracting the abdominal muscles with a backward push. When you do Puraka, release the abdominal muscles. Some people naturally make a curve of the spine and bend their heads also. This is not desirable. The head and the trunk should be erect. Sudden expulsions of breath follow one another as in Bhastrika. To start with, you can have one expulsion per second. Gradually you can have two expulsions per second. To begin with do one round in the morning consisting of 10 expulsions only. In the second week, do one round in the evening. In the third week, do two rounds in the morning and two rounds in the evening. Thus every week, gradually and cautiously increase 10 expulsions to each round till you get 120 expulsions for each round.

It cleanses the respiratory system and the nasal passages. It removes the spasm in bronchial tubes. Consequently, Asthma is relieved and also cured in course of time. The apices of the lungs get proper oxygenation. Thereby they cannot afford favourable nidus (breeding grounds) for tubercle bacilli. Consumption is cured by this practice. Lungs are considerably developed. Carbon dioxide is eliminated in a large scale. Impurities of the blood are thrown out. Tissues and cells absorb a large quantity of oxygen. The practitioner keeps up good health. Heart functions properly. The circulatory and respiratory systems are toned to a considerable degree.

The External Kumbhaka (Bahya)

Draw the air through the left nostril till you count 3 OMs; throw it out through the right nostril immediately without retaining it counting 6 OMs. Stop it outside till you count 12 OMs. Then draw the breath through the right; exhale it through the left and stop it outside as before, using the same units of OM for inhalation, exhalation and retention. Do six times in the morning and six times in the evening. Gradually increase the number of rounds and the time of Kumbhaka. Do not strain or fatigue yourself.

Easy Comfortable Pranayama (Sukha Purvaka)

Sit on Padmasana or Siddhasana in your meditation room, before the picture of your Ishta Devata (guiding deity). Close the right nostril with the right thumb. Draw in the air very, very slowly through the left nostril. Then close the left nostril also with little and ring fingers of the right hand. Retain the air as long as you can comfortably do. Then exhale very, very slowly through the nostril after removing the thumb. Now half the process is over. Then draw air through the right nostril. Retain the air as before and exhale it very, very slowly through the left nostril. All these six processes constitute one Pranayama. Do 20 in the morning and 20 in the evening. Gradually increase the number. Have a Bhava (mental attitude) that all the Daivi Sampat (divine qualities), e.g., mercy, love, forgiveness, Santi, joy, etc., are entering into your system along with the inspired air and all Asuri Sampat (devilish qualities) such as lust, anger, greed, etc., are being thrown out along with the expired air. Repeat OM or Gayatri* mentally during Puraka, Kumbhaka and Rechaka. Hard-working Sadhakas can do 320 Kumbhakas daily in four sittings at the rate of 80 in each sitting.

This Pranayama removes all diseases, purifies the Nadis, steadies the mind in concentration, improves digestion, increases the digestive fire and appetite, helps to maintain Brahmacharya and awakens the Kundalini that is sleeping at the muladhara Chakra. Purification of Nadis will set in rapidly. You will have levitation (rising above the ground) also.

Pranayama for Awakening Kundalini

When you practise the following, concentrate on the Muladhara Chakra at the base of the spinal column, which is triangular in form and which is the seat of the Kundalini Sakti. Close the right nostril with your fight thumb. Inhale through the left nostril till you count 3 OMs slowly. Imagine that you are drawing the Prana with the atmospheric air. Then close the left nostril with your little and ring fingers of the right hand. Then retain the breath for 12 OMs. Send the current down the spinal column straight into the triangular lotus, the Muladhara Chakra. Imagine that the nerve-current is striking against the lotus and awakening the Kundalini. Then slowly exhale through the right nostril counting 6 OMs. Repeat the process from the right nostril as stated above, using the same units, and having the same imagination and feeling. This Pranayama will awaken the Kundalini quickly. Do it 3 times in the morning and 3 times in the evening. Increase the number * Various Mantras and their benefits are described in my book “japa Yoga” and time gradually and cautiously according to your strength and capacity. In this Pranayama, concentration on the Muladhara Chakra is the important thing. Kundalini will be awakened quickly if the degree of concentration is intense and if the Pranayama is practised regularly.

Pranayama During Meditation

If you do concentration and meditation, Pranayama, comes by itself. The breath becomes slower and slower. We will practise this Pranayama daily unconsciously. When you are reading a sensational storybook or when you are solving a mathematical problem, your mind is really very much absorbed in the subject-matter. If you closely watch your breath on these occasions, you will find that the breath has become very very slow. When you see a tragical story being enacted in the theater or a film-show, when you hear a very sad striking news or some glad tidings, when you shed tears either of joy or sorrow, or burst into laughter, the breath is slackened—Pranayama comes by itself. In those Yogic students who practise Sirshasana, Pranayama comes by itself. It is obvious from these examples that when the mind is deeply concentrated on any subject, the respiration slows down or stops. Pranayama is being done automatically. Mind and Prana are intimately connected. If you turn your attention to watch the breath on those occasions, it will regain its normal state. Pranayama comes by itself to those who are deeply absorbed in doing Japa, Dhyana or Brahma-Vichara (enquiry of Atman).

Prana, mind and Virya (seminal energy) are under one Sambandha (connection). If you can control the mind, Prana and Virya are controlled by themselves. If you can control Prana, mind and Virya are controlled by themselves. If you control the Virya by remaining as an Akhanda Brahmachari without emission of even a single drop of semen for 12 years, mind and Prana are controlled by themselves. Just as there is connection between wind and fire (light), so also there is connection between Prana and mind. Wind fans the fire. Prana also fans the mind. If there is no wind, fire or light gets steady. Hatha Yogins approach Brahman by controlling Prana. Raja Yogins approach Brahman by controlling mind.

In this Pranayama you need not close the nostrils. Simply close the eyes if you practise it in a sitting posture. Forget the body and concentrate. If you practise this during walking, just feel minutely the movement of the air that is inhaled and exhaled.

Pranayama While Walking

Walk with head up, shoulders back and with chest expanded. Inhale slowly through both nostrils countingOMmentally 3 times, one count for each step. Then retain the breath till you count 12 OMs. Then exhale slowly through both nostrils till you count 6 OMs. Take the respiratory pause or rest after one Pranayama counting 12 OMs. If you find it difficult to count OM with each step, count OM without having any concern with the steps.

Kapalabhati can also be done during walking. Those who are very busy can practise the above Pranayama during their morning and evening walks. It is like killing two birds with one stone. You will find it very pleasant to practise Pranayama while walking in an open place, when delightful gentle breeze is blowing. You will be invigorated and innervated quickly to a considerable degree. Practise, feel and realise the marked, beneficial influence of this kind of Pranayama. Those who walk briskly, repeating OM mentally or verbally do practise natural Pranayama without any effort.

Pranayama in Savasana

Lie down on the back, quiet at ease, over a blanket. Keep the hands on the ground by the side and legs straight. The heels should be kept together, but the toes can remain a little apart. Relax all the muscles and the nerves. Those who are very weak, can practise Pranayama in this pose while lying on the ground or on a bedstead. Draw the breath slowly without making any noise, through both nostrils. Retain the breath as long as you can do it with comfort. Then exhale slowly through both nostrils. Repeat the process 12 times in the morning and 12 times in the evening. Chant OM mentally during the practice. If you like you can practise the ‘easy comfortable posture’ also. This is a combined exercise of Asana, Pranayama, meditation and rest. It gives rest not only to the body but also for the mind. It gives relief, comfort and ease. This is very suitable for aged people.

Rhythmical Breathing

The breathing in men and women is very irregular. In exhalation the Prana goes out 16 digits and in inhalation only 12 digits, thus losing 4 digits. But if you inhale for 16 digits as in exhalation then you will have rhythmical breathing. Then the power Kundalini will be roused. By the practice of rhythmical breathing you will enjoy real good rest. You can control the respiratory centre that is situated in medulla oblongata and other nerves also, because the centre of respiration has a sort of controlling effect on other nerves. He who has calm nerves, has a calm mind also.

If the units of exhalation and inhalation are the same, you will have rhythmical breathing. If you inhale till you count 6 OMs, exhale also till you count 6 OMs. This is breathing in and out in a measured manner. This will harmonise the whole system. This will harmonise the physical body, mind, Indriyas and will soothe the tired nerves. You will experience full repose and calmness. All the bubbling emotions will subside and the surging impulses will calm down.

There is another variety of modification of rhythmic breathing. Inhale slowly through both nostrils for 4 OMs; retain the breath for 8 OMs (internal Kumbhaka); exhale slowly through both nostrils for 4 OMs; and retain the breath outside (external Kumbhaka) for 8 OMs.

Repeat the above process a number of times according to your strength and capacity. You can gradually increase the duration of inhalation and exhalation after some practice of 8 OMs and the period between breaths to 16 OMs. But never try to increase the duration until you are sure that you have power and strength to do so. You must experience joy and pleasure in doing the same. You should not feel any undue strain. Pay considerable attention to keep up the rhythm. Remember that the rhythm is more important than the length of breath. You must feel the rhythm throughout your whole body. Practice will make you perfect. Patience and perseverance are needed.

Surya Bheda

Sit on Padmasana or Siddhasana. Close the eyes. Keep the left nostril closed with your right ring and little fingers. Slowly inhale without making any sound as long as you can do it comfortably through the right nostril. Then close the right nostril with your right thumb and retain the breath firmly pressing the chin against the chest (Jalandhara Bandha). Hold on the breath till perspiration oozes from the tips of the nails and roots of the hairs (hair follicles). This point cannot be reached at the very outside. You will have to increase the period of Kumbhaka gradually. This is the limit of the sphere of practice of Surya Bheda Kumbhaka. Then exhale very slowly without making any sound through the left nostril by closing the right nostril with the thumb. Repeat OM mentally with Bhava and meaning during inhalation, retention and exhalation. Exhale after purifying the skull by forcing the breath up.

This Pranayama should again and again be performed, as it purifies the brain and destroys the intestinal worms and diseases arising from excess of wind (Vayu). This removes the four kinds of evils caused by Vayu and cures Vata or rheumatism. It cures rhinitis, cephalalgia and various sorts of neuralgia. The worms that are found in the frontal sinuses are removed. It destroys decay and death, awakens Kundalini Sakti and increases the bodily fire.

Ujjayi

Sit in Padmasana or Siddhasana. Close the mouth. Inhale slowly through both the nostrils in a smooth, uniform manner till the breath fills the space from the throat to the heart. Retain the breath as long as you can do it comfortably and then exhale slowly through the left nostril by closing the right nostril with your right thumb. Expand the chest when you inhale. During inhalation a peculiar sound is produced owing to the partial closing of glottis. The sound produced during inhalation should be of a mild and uniform pitch. It should be continuous also. This Kumbhaka may be practised even when walking or standing. Instead of exhaling through the left nostril, you can exhale slowly through both nostrils.

This removes the heat in the head. The practitioner becomes very beautiful. The gastric fire is increased. It removes all the evils arising in the body and the Dhatus and cures Jalodara (dropsy of the belly or ascites). It removes phlegm in the throat, Asthma, consumption and all sorts of pulmonary diseases are cured. All diseases that arise from deficient inhalation of oxygen, and diseases of the heart are cured. All works are accomplished by Ujjayi Pranayama. The practitioner is never attacked by diseases of phlegm, nerves, dyspepsia, dysentery, enlarged spleen, consumption, cough or fever. Perform Ujjayi to destroy decay and death.

Sitkari

Fold the tongue so that the tip of the tongue might touch the upper palate and draw the air through the mouth with a hissing sound C C C C (or Si, Si, Si, Si). Then retain the breath as long as you can without the feeling of suffocation and then exhale slowly through both nostrils. You can keep the two rows of teeth in contact and then inhale the air through the mouth as before. The practice enhances the beauty of the practitioner and vigour of his body. It removes hunger, thirst, indolence and sleep. His strength will be just like that of Indra. He becomes the Lord of Yogins. He is able to do and undo things. He becomes an independent monarch. He becomes invincible. No injury will affect him. When you are thirsty, practise this. You will be relieved of thirst immediately.

Sitali

Protrude the tongue a little away from the lips. Fold the tongue like a tube. Draw in the air through the mouth with the hissing sound Si. Retain the breath as long as you can hold on with comfort. Then exhale slowly through both nostrils. Practise this daily again and again in the morning from 15 to 30 times. You can do this either on Padmasana, Siddhasana, Vajrasana or even when you stand or walk.

This Pranayama purifies the blood. It quenches thirst and appeases hunger. It cools the system. It destroys Gulma (chronic dyspepsia), Pleeha, inflammation of various chronic diseases, fever, consumption, indigestion, bilious disorders, phlegm, the bad effects of poison, snake-bite, etc. When you are caught up in a jungle or any place where you cannot get water, if you feel thirsty, practise this Pranayama. You will be at once relieved of thirst. He who practises this Pranayama regularly, will not be affected by the bite of serpents and scorpions. Sitali Kumbhaka is an imitation of the respiration of a serpent. The practitioner gets the power of casting his skin and enduring the privation of air, water and food. He becomes a proof against all sorts of inflammations and fever.

Bhastrika

In Sanskrit Bhastrika means ‘bellows’. Rapid succession of forcible expulsion is a characteristic feature of Bhastrika. Just as a blacksmith blows his bellows rapidly, so also you should move your breath rapidly.

Sit on Padmasana. Keep the body, neck and head erect. Close the mouth. Next, inhale and exhale quickly ten times like the bellows of the blacksmith. Constantly dilate and contract. When you practise this Pranayama a hissing sound is produced. The practitioner should start with rapid expulsions of breath following one another in rapid succession. When the required number of expulsions, say ten for a round, is finished, the final expulsion is followed by a deepest possible inhalation. The breath is suspended as long as it could be done with comfort. Then deepest possible exhalation is done very slowly. The end of this deep exhalation completes one round of Bhastrika. Rest a while after one round is over by taking a few normal breaths. This will give you relief and make you fit for starting the second round. Do three rounds daily in the morning. You can do another three rounds in the evening also. Busy people who find it difficult to do three rounds of Bhastrika can do one round at least. This also will keep them quite fit.

Bhastrika is a powerful exercise. A combination of Kapalabhati and Ujjayi makes up Bhastrika. Practise Kapalabhati and Ujjayi to start with. Then you will find it very easy to do Bhastrika.

Some prolong the practice till they get tired. You will get perspiration profusely. If you experience any giddiness stop the practice and take a few normal breaths. Continue the practice after the giddiness has vanished. Bhastrika can be done both in the morning and evening in winter. In summer do it in the morning only during cool hours.

Bhastrika relieves inflammation of the throat, increases gastric fire, destroys phlegm, removes diseases of the nose and chest and eradicates asthma, consumption, etc. It gives good appetite. It breaks the three Granthis or knots viz., Brahma Granthi, Vishnu Granthi and Rudra Granthi. It destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahma Nadi (Sushumna). It enables one to know the Kundalini. It removes all diseases which arise from excess of wind, bile and phlegm. It gives warmth to the body. When you have no sufficient warm clothing in a cool region to protect yourself from cold, practise this Pranayama and you will get sufficient warmth in the body quickly. It purifies the Nadis considerably. It is the most beneficial of all Kumbhakas. Bhastrika Kumbhaka should be specially practised as it enables the Prana to break through the three Granthis or knots that are firmly located in the Sushumna. It awakens the Kundalini quickly. The practitioner will never suffer from any disease. He will always be healthy. The number of exhalations or rounds is determined by the strength and capacity of the practitioner. You must not go to extremes. Some students do six rounds. Some do twelve also. You can practise Bhastrika in the following manner. There is some slight change in the end. Having inhaled and exhaled quickly twenty times, inhale through the right nostril, retain the breath as long as you can do it comfortably and then exhale through the left nostril. Then inhale through the left nostril, retain the breath as before and then exhale through the right nostril. Repeat OM mentally with Bhava and meaning throughout the practice.

There are some varieties of Bhastrika wherein one nostril only is used for breathing purposes and in another variety the alternate nostrils are used for inhalation and exhalation. Those who wish to do Bhastrika for a long time in an intense manner should live on Khichdi, and take an enema or do Bhasti in the morning before starting the practice.

Bhramari

Sit on Padmasana or Siddhasana. Inhale rapidly through both nostrils making sound of Bhramara, the bee, and exhale rapidly through both nostrils, making the humming sound. You can carry the process till the body is bathed in perspiration. In the end inhale through both nostrils, retain the breath as long as you can do it comfortably and then exhale slowly through both nostrils. The joy which the practitioner gets in making the Kumbhaka is unlimited and indescribable. In the beginning, heat of the body is increased as the circulation of blood is quickened. In the end the body-heat is decreased by perspiration. By success in this Bhramari Kumbhaka the Yogic student gets success in Samadhi.

Murchha

Sit in your Asana and inhale. Retain the breath. Do Jalandhara Bandha by pressing the chin against the chest. Retain the breath till you expect fainting and then exhale slowly. This is Murchha Kumbhaka as it makes the mind senseless and gives happiness. But this is not suitable for many.

Plavini

Practice of this Pranayama demands skill on the part of the student. He who practises this Plavini can do Jalastambha (solidification of water) and float on water for any length of time. Mr. ‘S’ a Yogic student can float on water for twelve hours at a stretch. He who practises this Plavini Kumbhaka can live on air and dispense with food for some days. The student actually drinks air like water slowly and sends it to the stomach. The stomach gets bloated a bit. If you tap the stomach when it is filled with air, you will get a peculiar tympanic (air) sound. Gradual practice is necessary. The help of one who is well versed in this Pranayama is also necessary. The student can expel all the air from the stomach by gradual belching.

Kevala Kumbhaka

Kumbhaka is of two kinds, viz., Sahita and Kevala. That which is coupled with inhalation and exhalation is termed Sahita. That which is devoid of these, is called Kevala (alone). When you get mastery in Sahita, then you can attempt this Kevala. When in due course of practice, the Kumbhaka subsists in many places without exhalation and inhalation and unconditioned by place, time and number—then that Kumbhaka is called absolute and pure (Kevala Kumbhaka), the fourth form of ‘Regulation of breath’. Such powers as that of roaming about in space unseen follow this last form of Pranayama. In Vasishtha Samhita it is said: “When after giving up inhalation and exhalation, one holds his breath with ease, it is absolute Kumbhaka (Kevala).” In this Pranayama the breath is suddenly stopped without Puraka and Rechaka. The student can retain his breath as long as he likes through this Kumbhaka. He attains the state of Raja Yoga. Through Kevala Kumbhaka, the knowledge of Kundalini arises. Kundalini is aroused and the Sushumna is free from all sorts of obstacles. He attains perfection in Hatha Yoga. You can practice this Kumbhaka three times a day. He who knows Pranayama and Kevala is the real Yogi. What can he not accomplish in the three worlds, who has acquired success in this Kevala Kumbhaka? Glory, glory to such exalted souls. This Kumbhaka cures all diseases and promotes longevity

To contact , get blessings ,to get answers and solutions for any of your problems in your life  please contact immediately Swamiji Sri Selvam Siddhar in USA l @ 408 829 7780. Toll Free( in USA & Canada): 1-888-808 1418 or 1-888-808-1428. Email: avtemple@aol.com

http://www.siddharpeedam.org/aboutus.php 

Dr.Commander Selvam Siddhar

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

 Malefic Sun – Reason & Prevention

In Vedic Astrology, Sun has great significance and occupies the central place amongst the Navagrahas. If sun is malefic in the kundali and one is badly affected by the karkatawas of Sun like-heart problems, eye diseases, stomach diseases, Bones diseases, loss of position etc, then one must donate Jaggery, Wheat, Red colored Copper and perform Yagya Homas which are considered auspicious. Sun is incarnation of Lord Vishnu. Sacred Harivansh Purana describes that by reading Harivansh Purana, the malefic effect of sun are removed.

According to Lal Kitab

One, who has strong Sun in Kundali, eats less salt. In other words – a person takes more salt in food whose Sun is weak in birth chart.

Generally, Sun is regarded inauspicious in seventh house. The reason behind this theory is that, in kalpurush kundali Libra Rashi falls in seventh house. Libra is the sign where Sun gets debilitated. If one suffers due to Sun’s position in Seventh house some remedies should be performed to cast off the malefic effects caused by it. One should sprinkle milk over the fire on which the meal for the night is cooked to make the fire lit off. The main idea behind this remedy suggests that Sun has fire which could be calm down by the help of its friend Moon in form of sprinkling milk. The other remedy is which is suggested by Lal Kitab that one must consume sweets first, and then drink water. As according to it Mars is associated with sweet honey.

The use of water and sweet, which is mentioned above signifies that one may take help of Moon and Mars who are Sun’s friends as remedial measures to cast away the negative influences caused by malefic Sun placed in seventh house.

If malefic Sun is placed in tenth house (profession house), One’s career and profession gets affected. In that case – cast a copper coin in flowing water as it removes doshas of malefic Sun. This remedy again emphasizes the principle to donate metal which is associated with the inauspicious planet. Copper and gold metals associate with Sun. Immersing a thing into the flowing water signifies immersing our sorrows & miseries in the water and flow them away.

If Sun and Saturn join together in the seventh house of kundali , spouse health gets affected , in that case donation of Jawar equal to weight of the native shall be beneficial.

In other situation, if Sun & Saturn are placed together in a sign and strong Sun combusts Saturn and its karkatwas – like house, business etcin that case donation of the articles of Sun like – wheat, gold, copper, jaggery (Gud) shall give relief. But in contrast to this, if Sun becomes weak due its association with Saturn and Sun’s Karakatwas like promotion, health, position, prestige, gold are affected, in that case donation of Saturn articles like – Iron, Oil, almonds is auspicious.

Association of Sun & Rahu in the Kundali, eclipses the Sun and destroys karkatawas of Sun. In that case, inauspicious can be removed by immersing Rahu’s articles like coal, mustard in the flowing water.

To contact , get blessings ,to get answers and solutions for any of your problems in your life  please contact immediately Swamiji Sri Selvam Siddhar in USA l @ 408 829 7780. Toll Free( in USA & Canada): 1-888-808 1418 or 1-888-808-1428. Email: avtemple@aol.com

http://www.siddharpeedam.org/aboutus.php 

Dr.Commander Selvam

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

EFFECTS OF SUN IN VARIOUS HOUSES

First House: People with the Sun in their first house care a lot about their self image and physical appearance. They tend to be very brave, competitive and determined. This gives them very strong natural leadership qualities. 

They tend to have their own views very clear so it is near impossible for them to get swayed by others opinions.

Second House: The Sun within the second house orientates around energies that focus on money and wealth. Not only is wealth important to second house sun people, but also material possessions.

Third House: People with the Sun in the third house have a great compassion to learn and broaden their knowledge. They are likely to try to broaden their education for many years to adult hood or throughout their entire life. Along 

with study, travel is also considered important. People with the sun in their third house usually become writers or teachers. These are very optimistic people even in the hardest of times.

Fourth House: People with sun in the fourth house have a great need for domestic security. Their life is aimed mainly towards family matters and also to the home environment. These are family people who are normally very proud of whom they are, their heritage and their origins.

 

Fifth House: These are very creative people, generally actors, performers and writers. They choose to express themselves by creative means and want to be noticed and appreciated. These people are sometimes a bit of a show 

off – very self confident. They have a great passion for children. They are often very daring and adventurous and tend to take a lot of risks. 

Sixth House: These are normally very determined workers but can be very demanding.

Seventh House: Their lives tend to be strongly influenced by people close to them such as business partners and family members. They are excellent at greeting and meeting new faces as they can cooperate well and know how to deal with others. This means that careers where they will have to talk to strangers such as sales and promotional jobs are well suited to them.

Eighth House: The energies here tend to be in looking after others’ possessions for them. Things such as house sitting, banking, pensions and stock marketing would be a well suited job. There could possibly also be a strong interest in philosophy, metaphysical and occult subjects.

Ninth House: These people are often dreamers who try and make their life ideal rather then what is practically possible for them. This can lead to problems. There is very likely to be great interest in spiritual and religious practices; also in law and philosophy. If you are convinced that you have answers to questions that people ask and you are convinced you are right, you are likely to try everything in your power to get everyone to hear. There is a strong desire to travel to foreign countries for these people.

Tenth House: There is a need for these people to be noticed whether it is through fame and fortune, power, politics, authority or responsibility

Eleventh House: To reach your goals will heavily rely on those around you such as friends, family and colleagues.

Twelfth house: People here will have a need for selfperfection. Yet they will normally feel somewhat estranged from others like they are an outsider even if other parts of their chart say so otherwise. They are often introverted, shy and like a peaceful life and time on their own. They shouldn’t be concerned by feelings of not belonging and failures to mix well with others. They may feel that not many life them but they have a lot of people who respect them strongly 

that they are not aware of. Work in the community such as in churches, hospitals, learning institutions or professions such as art, literature and psychology are well suited. These people normally have at least one major psychological,physiological or social crisis that they have to overcome in their life.

To contact , get blessings ,to get answers and solutions for any of your problems in your life  please contact immediately Swamiji Sri Selvam Siddhar in USA l @ 408 829 7780. Toll Free( in USA & Canada): 1-888-808 1418 or 1-888-808-1428. Email: avtemple@aol.com

http://www.siddharpeedam.org/aboutus.php 

Commander Selvam Siddhar

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.


OM

Before the beginning, the Brahman (absolute reality) was one and non-dual. It thought, "I am only one -- may I become many." This caused a vibration which eventually became sound, and this sound was Om. Creation itself was set in motion by the vibration of Om. The closest approach to Brahman is that first sound, Om. Thus, this sacred symbol has become emblematic of Brahman just as images are emblematic of material objects.

The vibration produced by chanting Om in the physical universe corresponds to the original vibration that first arose at the time of creation. The sound of Om is also called Pranava, meaning that it sustains life and runs through Prana or breath. Om also represents the four states of the Supreme Being. The three sounds in Om (AUM) represent the waking, dream and deep sleep states and the silence which surrounds Om represents the "Turiya" state.

Because the first of the three states of consciousness is the waking state, it is represented by the sound "A" pronounced like "A" in accounting. Because the dream state of consciousness lies between the waking and the deep sleep states, it is represented by the letter "U" which lies between the "A" and "M". This "U" is pronounced like the "U" in would. The last state of consciousness is the deep sleep state and is represented by "M" pronounced as in "sum." This closes the pronunciation of Om just as deep sleep is the final stage of the mind at rest. WheneverOm is recited in succession there is an inevitable period of silence between two successive Oms. This silence represents the "fourth state" known as "Turiya" which is the state of perfect bliss when the individual self recognizes his identity with the supreme.

Just as the sound of Om represents the four states of Brahman, the symbol Om written in Sanskrit also represents everything. The material world of the waking state is symbolized by the large lower curve. The deep sleep state is represented by the upper left curve. The dream state, lying between the waking state below and the deep sleep state above, emanates from the confluence of the two. The point and semicircle are separate from the rest and rule the whole. The point represents the turiya state of absolute consciousness. The open semicircle is symbolic of the infinite and the fact that the meaning of the point can not be grasped if one limits oneself to finite thinking.

1. The chanting of Om drives away all worldly thoughts and removes distraction and infuses new vigour in the body.
2. When you feel depressed, chant Om fifty times and you will be filled with new vigour and strength. The chanting of Om is a powerful tonic. When you chant Om, you feel you are the pure, all pervading light and consciousness.
3. Those who chant Om will have a powerful, sweet voice. Whenever you take a stroll, you can chant Om. You can also sing Om in a beautiful way. The rythmic pronunciation ofOm makes the mind serene and pointed, and infuses the spiritual qualifications which ensure self-realization.
4. Those who do meditation of Om daily will get tremendous power. They will have lustre in their eyes and faces.

Retire to a quite place, sit down, close your eyes and completely relax your muscles and nerves. Concentrate on the space between your eyebrows and quieten and silence the conscious mind. Begin to repeat "Om" mentally while associating the ideas of infinity, eternity, immortality, etc. You must repeat Om with the feeling that you are the infinite and all-pervading. Mere repetition of Om will not bring the desired result. Keep the meaning of Om always at heart. Feal Om. Feel that you are the pure, perfect, all-knowing, eternal, free, Brahman. Feel that you are absolute consciousness and the infinite, unchanging existance. Every part of your body should powerfully vibrate with these ideas. This feeling should be kept up all day long. Practice regularly and steadily with sincerity, faith, perseverance and enthusiasm in the morning, midday and evening.

There are many mantras used in worship. The first is always the Moola Manthirum. This mantra forms the foundation which supports all the others. It was not written by a person but was given to us directly from Amma Herself in Her oracle. This mantra has enormous power. Some of the benefits conferred by reciting the Moola Mantra are:

1. The Divine energy freely flows from the feet of Amma to the different systems of the body. The holy vibrations penetrate all the cells and revitalize the entire system.
2. Eradication of one's Karma.
3. Gives you what you rightfully deserve.
4. Helps solve ailments and genuine problems.
5. Confers blessings leading to prosperity and a happy life.
6. Helps one to reach the highest spiritual pedestal (Mukti).
7. Prevents fatal accidents.

Each type of pooja or velvi has specific mantras which are recited at a certain time during the ritual. The long mantras have either 108 or 1008 lines and are concluded with a short mantra of three lines and three om's. The mantras recited during mandram pooja in America are shown below. Amma has given us permission to omit the 1008 line mantra which is normally recited because She says we are so busy and have little time. All mandrams in India, however, recite the 1008 as is normally required.

The number 108 has been considered sacred for thousands of years in India. The origin of this number probably lies in astronomy. The average distance from the sun and moon to the earth is 108 times each of their respective diameters. This is true to an accuracy of 0.5% for the Sun and 2% for the Moon. The thought that this was known so long ago is amazing. Like all tantric mantras each line is preceded by om and concluded with om. These characteristics give the mantras great potency

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Commander Selvam Siddhar

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

A Great Islam/Muslim  Saint

Kabirdas

Al-Kabir “the Great” is also one of the 99 names of God in Islam. Born in 1398 according to some accounts, Al-Kabir was one of the most interesting personalities in the history of Indian mysticism. Born in or near Benares, there is a mystery about his family background.However, in early life he became a disciple of the celebrated Hindu ascetic, Ramananda, who brought to Northern India the religious revival which Ramanuja, the great twelfth-century reformer of Hinduism had initiated in the South. A Bhakti saint, a contemporary of Guru Nanak Dev, who sang the ideals of seeing all of humanity as one, and also the path of natural oneness with God; some even believe him to be the preceptor of Guru Nanak. His Baani is registered in the holy book of Sikhs Guru Granth Sahib. He was known to be a weaver and later became famed for scorning religious affiliation. His philosophies and ideas of loving devotion to God are expressed in metaphor and language from both the Hindu Vedanta and Bhakti streams using vernacular Hindi. 


Kabir is also considered one of the early northern India Sants. He was initiated by Ramananda. Kabir is associated with the Sant Mat, a loosely related group of teachers (Sanskrit: Guru) that assumed prominence in the northern part of the Indian sub-continent from about the 13th century. Their teachings are distinguished theologically by inward loving devotion to a divine principle, and socially by egalitarianism opposed to the qualitative distinctions of the Hindu caste hierarchy and to the religious differences between Hindu and Muslim. The Sants were not homogeneous, consisting mostly of these Sants’ presentation of socio-religious attitudes based on bhakti (devotion) as described a thousand years earlier in the Bhagavad Gita. Sharing as few conventions with each other as with the followers of the traditions they challenged, the Sants appear more as a diverse collection of spiritual personalities than a specific religious tradition, although they acknowledged a common spiritual root. 

The first generation of north Indian Sants, (which included Kabir), appeared in the region of Benares in the mid 15th century. Preceding them were two notable 13th and 14th century figures, Namdev and Ramananda. The latter, a Vaishnava ascetic, initiated Kabir, Raidas, and other Sants, according to tradition. Ramanand’s story is told differently by his lineage of “Ramanandi” monks, by other Sants preceding him, and later by the Sikhs. What is known is that Ramananda accepted students of all castes, a fact that was contested by the orthodox Hindus of that time, and that his 
students formed the first generation of Sants.


 Philosophies of Kabirdas


The basic religious principles he espouses are simple. According to Kabir, all life is interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir’s view that salvation is the process of bringing into union these two divine principles. The social and practical manifestation of Kabir’s philosophy has rung through the ages. It represented a synthesis of Hindu and Muslim concepts. From Hinduism he accepts the concept of reincarnation and the law of Karma.


From Islam he takes the affirmation of the single god and the rejection of caste system and idolatry. Not only has Kabir influenced Muslims and Hindus but he is one of the major inspirations behind Sikhism as well.

 His greatest work is the Bijak (that is, the Seedling), an idea of the fundamental one. This collection of poems demonstrates Kabir’s own universal view of spirituality. His vocabulary is replete with ideas regarding Brahman and Hindu ideas of karma and reincarnation. His Hindi was a very vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur’an and Vedas and to simply follow Shahaj path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concepts of atman and therefore spurned the orthodox Hindu societal caste system and worship of statues, thus showing clear belief in both bhakti and sufi ideas. 

The major part of Kabir’s work as a Bhagat was collected by the fifth Sikh guru, Guru Arjun Dev, and forms a section of the holy Sikh scripture “Guru Granth Sahib”. According to legendary accounts Kabir and Guru Nanak had met once. While many ideas reign as to who his living 
influences were, the only Guru of whom he ever spoke was Ramananda, a Vaishnav saint whom 
Kabir claimed to have taken initiation from in the form of the “Rama” mantra.


 Kabir’s Poetry

 ”The poetry of mysticism might be defined on the one hand as a temperamental reaction to the vision of Reality: on the other, as a form of prophecy. As it is the special vocation of the mystical consciousness to mediate between two orders, going out in loving adoration towards God and coming home to tell the secrets of Eternity to other men; so the artistic self-expression of this consciousness has also a double character. It is love-poetry, but love-poetry which is often written with a missionary intention. Kabîr’s songs are of this kind: out-births at once of rapture and of charity. Written in the popular Hindi, not in the literary tongue, they were deliberately addressed—like the vernacular poetry of Jacopone da Todì and Richard Rolle—to the people rather than to the professionally religious class; and all must be struck by the constant employment in them of imagery drawn from the common life, the universal experience.

It is by the simplest metaphors, by constant appeals to needs, passions, relations which all men understand–the bridegroom and bride, the guru and disciple, the pilgrim, the farmer, the migrant bird–that he drives home his intense conviction of the reality of the soul’s intercourse with the Transcendent. There are in his universe no fences between the “natural” and “supernatural” 
worlds; everything is a part of the creative Play of God, and therefore–even in its humblest details—capable of revealing the Player’s mind.”



His poems resonate with praise for the true guru who reveals the divine through direct experience, and denounced more usual ways of attempting god-union such as chanting, austerities etc. His verses, which being illiterate he never expressed in writing, often began with some strongly worded insult to get the attention of passers-by. Kabir has enjoyed a revival of popularity over the past half century as arguably the most acceptable and understandable of the Indian Saints, with an especial influence over spiritual traditions such as that of Sant Mat and Radha Soami. Prem Rawat (‘Maharaji’) also refers frequently to Kabir’s songs and poems as the embodiment of deep wisdom.

O SERVANT, where dost thou seek Me?

Lo! I am beside thee. I am neither in temple nor in mosque:

I am neither in Kaaba nor in Kailash:

Neither am I in rites and ceremonies, nor in Yoga and renunciation.

If thou art a true seeker, thou shalt at once see Me:

thou shalt meet Me in a moment of time.

Kabîr says, “O Sadhu! God is the breath of all breath”

Are you looking for me? I am in the next seat. My shoulder is against yours.

You will not find me in the stupas,

not in Indian shrine rooms,

nor in synagogues,

nor in cathedrals: not in masses, nor kirtans,

not in legs winding around your own neck,

nor in eating nothing but vegetables.

When you really look for me, you will see me instantly —

You will find me in the tiniest house of time.

Kabir says: Student, tell me, what is God? He is the breath inside the breath.



Religious Affinity

 It is a fruitless endeavor, indeed one that Kabir himself disliked, to classify him as Hindu or Muslim, Sufi or Bhakta. The legends surrounding his lifetime attest to his strong aversion to established religions.

 From his poems, expressed in homely metaphors and religious symbols drawn indifferently from Hindu and Mohammedan belief, it is impossible to say of their author that he was Brâhman or Sûfî, Vedântist or Vaishnavite. He is, as he says himself, “at once the child of Allah and of Râm. In fact, Kabir always insisted on the concept of Koi bole Ram Ram Koi Khudai…, which means that someone may chant the Hindu name of God and someone may chant the Muslim name of God, but God is the one who made the whole world.



In Kabir’s wide and rapturous vision of the universe he never loses touch with the common life. His feet are firmly planted upon earth; his lofty and passionate apprehensions are perpetually controlled by the activity of a sane and vigorous intellect, by the alert commonsense so often found in persons of real mystical genius. The constant insistence on simplicity and directness, the hatred of all abstractions and philosophizing, the ruthless criticism of external religion: these are amongst his most marked characteristics.

 God is the Root whence all manifestations, “material” and “spiritual,” alike proceed; and God is 
the only need of man–”happiness shall be yours when you come to the Root.” Hence to those 
who keep their eye on the “one thing needful,” denominations, creeds, ceremonies, the conclusions of philosophy, the disciplines of asceticism, are matters of comparative indifference. They represent merely the different angles from which the soul may approach that simple union with Brahma which is its goal; and are useful only insofar as they contribute to this consummation. So thorough-going is Kabîr’s eclecticism that he seems by turns Vedântist and Vaishnavite, Pantheist and Transcendentalist, Brahmin and Sûfî. In the effort to tell the truth about that ineffable apprehension, so vast and yet so near, which controls his life, he seizes and twines together–as he might have woven together contrasting threads upon his loom—symbols and ideas drawn from the most violent and conflicting philosophies and faiths.



His birth and death are surrounded by legends. He grew up in a Muslim weaver family, but 
some say he was really son of a Brahmin widow who was adopted by a childless couple. When 
he died, his Hindu and Muslim followers started fighting about the last rites. In Maghar, his tomb or Dargah and Samadhi Mandir still stand side by side. Another legend surrounding Kabir is that shortly before death he bathed in both the river Ganges and Karmnasha to wash away both his good deeds and his sins.



One popular legend of his death, which is even taught in schools in India (although in more of a moral context than a historical one), says that after his death his Muslim and Hindu devotees were fighting over his proper burial rites. The problem arose, as Muslim customs called for the burial of their dead, whereas Hindus cremated their dead. The scene is depicted as two groups fighting around his coffin one claiming that Kabir was a Hindu, and the other claiming that Kabir was a Muslim. However when they finally open Kabir’s coffin, they find the body is missing, in lieu of which is placed a small book in which the Hindus and Muslims wrote all his sayings that they could remember some even say a bunch of his favorite flowers were placed. The legend goes on to state that the fighting was resolved, and both groups looked upon the miracle as an act of divine intervention. 

Kabir is revered as Satguru by the Kabirpanthi spiritual group, based in Maghar.


To contact , get blessings ,to get answers and solutions for any of your problems in your 
life please contact immediately Swamiji Sri Selvam Siddhar in USA l @ 408 829 7780. Toll 
Free( in USA & Canada): 1-888-808 1418 or 1-888-808-1428. Email: avtemple@aol.com

 http://www.siddharpeedam.org/aboutus.php