Donation -Best Remedy for your problems

Donation has always been held in high esteem in the scheme of pious deeds. Since times immemorial, the virtues of donation, alms or charity have been greatly extolled. Be it any race, culture or religion it has always been preached by the sages and practiced by men as one of the noblest deed. Religious scriptures are replete with stories and anecdotes of how the persons in olden times donated according to their capability and reaped the benefits of divine blessings, not only in the same birth but future births too. Daan was an essential ritual associated with every ceremony, from birth to death. In holy books of other religions too, viz. quran and Bible, persons are exhorted to make donations to get the blessings of Almighty. To some extent this serves to work towards the aim of equitable distribution of wealth in society. Those who have give to others and thus help to bridge the gap between haves and have-nots.

In the present era of Kali (Kaliyug), Daan or donation has been particularly acclaimed.

Every religious literature has mentioned about and commended Daan. In Kaumrika khand of Skand Puran it is referred to as below:

i.e. only ignorant does not donate with the fear of poverty, while the intelligent does not hesitate in donating to beget the fruits of happiness for many births.

i.e. those who do not donate in spite of being wealthy should be drowned in water by tying a huge boulder in their neck.

The persons who donate liberally are favoured by God. Such persons are highly glorified to the extent that they have been identified as one of the protectors of earth.

i.e. the existence of earth is due to-cows, Brahmin, sati, veracious, greedless and charitable persons, these seven are holding the earth.

In various religious ceremonies, several rites and even visits to holy place, everywhere the import of Daan has been accepted by one and all. No ceremony or yagya is complete without alms to the priest or Brahmin. Those acts or ceremonies are acclaimed as fruitful where liberal donations are given to Brahmins.

Use of Gems For Marital Happiness

In modern are many marriage are problematic and troublesome. There are obstacles in the settlement of a few marriages due to adverse planetary influences. It is believed that Venus is the significator of marriage for males where as Mars and Sun signify marriage for females. If there planets are afflicted due to negative aspect, placement of conjunction, the marriages will be delayed, denied or obstructed. Due to adverse planetary vibration marriages are either broken or one faces the tragedy of loss of life partner. Stones do play a benefic role in prevention of obstacles and problems in marriage. The horoscope should be examined carefully before suggesting any remedial gem. It is found that Coral (Moonga) is generally suggested to mangle girls. This is highly objectionable and harmful as well. If Mars occupies the 8th house, wearing of Moonga or Coral will further intensify caused by Mars. It must be very carefully noted gemstones enhance the strength of the concerning planet. It is a wrong impression among many astrologers that gemstone makes the planet. It is believed that by wearing gemstone of even adversely placed planet the negative effect and problems that planet disappear and that planet starts behaving in a favourable direction. In many books on “GEMS” it has been suggested like that and we strongly object such a wrong way of prescribing gemstone. If Rahu is placed in that 5th house, the prescription of gomed (Hassonite) will further intensify the adcerse results of Rahu in the 5th house. This should be understood in the same way for all other planets and their concerning gem. If Sun is placed in the 4th house and is aspected by Saturn or is conjoined with Rahu or Ketu, wearing of stone for Rahu will expedite. If Venus is afflicted in the 7th house due to conjunction of Rahu, Mars, Moon the Sun or Saturn, one will be highly benefited lead a life of conjugal bliss provided he wears the Diamond or its substitute Opal. The auspicious results will further be multiplied in regard to children, wealth, profession, property, comfort, luxury, happiness and fame addition to conjugal bliss, if the ascendant is Aquarius or Capricorn where Venus happens to be a Yogakaarka.

INNER AND OUTER PLANETS

Mercury and Venus are situated between the Earth and the Sun and are called the minor, interior or inferior planets; Mars, Jupiter, Saturn, Uranus, Neptune and Pluto are situated far away from the Earth. Their orbits are outside the Earth’s orbit. They are called outer, or superior planets are different from the inner and outer solar system explained earlier. It should be clearly understood that Venus and Mercury are called as inferior planets because of their smaller distance from the Sun than the outer planets and not for any other reason. Similarly the outer planets are said to be superior only because of their large distances from the Sun.

Astrology and Remedies

Jyotish can often diagnose the good and bad times one will encounter in life, but it is upaya, which can help to augment the good and mitigate the bad. The existence of upaya shows that Jyotish is anything but fatalistic, for, if everything were totally predestined, how could remedies exists?
A well-motivated person who is given a method by which to neutralize some undesirable karmas will implement that method for whatever time and with whatever intensity is necessary, but a poorly motivated person will either lack the discipline to follow through or will find obstacles cropping up regularly to interrupt the process. Obstacles to an upaya occur particularly for Dridha Karmas, since the force of the karma strongly discourages a change in direction in that area of life; the karmas will themselves interfere with the person’s motivation to implement the remedy.
When the karma is non-fixed, the Jyotishi will expect immediate change on commencement of an upaya. If the karmas are fixed/non-fixed, results are anticipated after some concentrated efforts, often after a period of forty days. But even for those who do persevere, transformation of fixed karmas may not necessarily be expected during this lifetime, though a slight modifying of results will perhaps be secretly anticipated.
The methods of upaya are almost endless, but a partial list includes: mantras (sacred syllables, hymns, or prayers) which flow from the heart, devoid of elaborate ritual; recitation of ritually elaborate private and/or public mantras that may go on foe days, months or years; the wearing of specific gemstones or other objects; the consumption of particular foods or other elaborately prepared substances; the observance of fasts and other vows; worship of the fire, the planets, and certain deities; and specific acts of charity.

CLASSIFICATION OF ASTROLOGY

There are Six Limbs to Astrology, just as there are Six Vedangas for the Vedas. Prashna Marga, a text on horary astrology, lists them as shown in Table below. Prashna Marga states that one conversant with all six branches of astrology will never err in predictions – a tall order! Such an astrologer is a true daivajna (roughly, ‘a knower of God’s intention’). Jyotishis of this quality still exist but are very rare, even in India.

The Six Limbs of Astrology:
Gola Spherical astronomy and direct observations; observational
Astronomy
Ganita Astronomical and astrological calculations
Jataka Birth or natal astrology
Prashna Answering questions without the use of a natal horoscope; horary
Astrology
Muhurta Choosing astrologically auspicious beginnings for any endeavor;
electional astrology
Nimitta Interpretation of omens

A thorough understanding and interpretation of omens requires one’s intuition to be in full bloom. It is nearly impossible to do this without direct instruction from a skilled omenologist, thus making Nimitta the Jyotish limb most dependent on the oral tradition.

Indian Vedic Astrology

Introduction Of Astrology

The first texts to be taught, heard and learnt in India were the Vedas, the sacred books of the Aryan peoples. The four Vedas, which are generally acknowledged to the source texts of what is usually known as Hinduism, are collections of hymns, or sacred songs, whose deep significance lies less in the literal meaning of their words than in their symbolic meaning, their rhythm and melody, and personal power of their reciter.
The Vedas themselves may be considered living beings. Those who open themselves to these entities, by being initiated into their study by a guru who has served as their receptacle for many years, become filled with this deep knowledge. Unfortunately, even though a few Vedic traditions survive in India, there is substantial doubt that anyone living today fully knows the deep knowledge contained within the Vedas, for the keys to understanding their esoteric import started being lost well before the Christian era.
Because even at their birth the Vedas were fully comprehensible only to the Rishis, the Seers who divinely cognized them developed six auxiliary disciplines called Vedangas (Limbs of the Veda). These Six Vedangas must study before one can attempt to comprehend the Vedas themselves; they are Vyakarana (Grammar), Chandas (Meter), Shiksha (Intonation), Nirukta (Etymology), Kalpa (Ritual) and Jyotish (Astronomy / Astrology). When the Veda is personified as a living being, Vyakarana is regarded as the face, Chandas the legs, Shiksha the breath, Nirukta the ears, Kalpa the hands, and Jyotish the eyes. Each Vedanga is a living being who can be obtained only through a guru.
These beings, and others like them, which have sprouted from the Vedic corpus, are often generically termed Vidyas, a word that is derived from the same root as the word Veda. Jyotish is the Jyotir Vidya (the Lore of Light), a Vidya that can be had only from jyotishis, because Jyotish is the study of all facets of the ‘lords of light’: the Sun, Moon, planets and stars.
One way in which deep knowledge is imparted to students of Jyotish is through observations and interpretations like these, which are stored in planetary stories and myths. Part of the sadhana (spiritual path) of Jyotish is to learn these myths and stories help to integrate Jyotish’s tenets into the pupil’s consciousness, which makes the model of reality, which is Jyotish become vividly real and solid. There is no doubt that the best way to learn Jyotish it to hear teaching stories at the doubt that of your guru. But because the tales themselves are also alive, they can speak softly to those who listen to them mindfully, even if they have no guru handy to amplify them.