Shri Krishna

ॐ नमः शिवाय!

Krishna Janmashtami
BySri Swami Sivananda

ॐ नमो  भगवते वसुदेवाया  !

This is the birthday of Krishna, the eighth Divine Incarnation. It falls on the 8th day of the dark half of the month of Bhadrapada (August-September). This is one of the greatest of all Hindu festivals. Krishna was born at midnight. A twenty-four hour fast is observed on this day, which is broken at midnight.

Temples are decorated for the occasion. Kirtans are sung, bells are rung, the conch is blown, and Sanskrit hymns are recited in praise of Lord Krishna. At Mathura, the birthplace of Lord Krishna, special spiritual gatherings are organised at this time. Pilgrims from all over India attend these festive gatherings.

The Lord appeared when the moon entered the house of Vrishabha at the constellation of the star Rohini, on Wednesday, the 8th day of the second fortnight of the month of Sravana, which corresponds to the month of Bhadrapada Krishnapaksha according to the Barhaspatyamana, in the year of Visvavasu, 5,172 years ago (from 1945), which means 3227 B.C.

Study the Bhagavatam and the Pancharatras, which are equal to the Upanishads. You will know all about the glory of Lord Krishna, His Lilas and superhuman deeds. 

The eighth Avatara, Krishna, who has become the Beloved of India and the world at large, had a threefold objective: to destroy the wicked demons, to play the leading role in the great war fought on the battlefield of Kurukshetra (where he delivered His wonderful message of the Gita) and to become the centre of a marvellous development of the Bhakti schools of India.

There is no true science except devotion to Lord Krishna. That man is wealthy indeed who loves Radha and Krishna. There is no sorrow other than lack of devotion to Krishna. He is the foremost of the emancipated who loves Krishna. There is no right course, except the society of Sri Krishna's devotees. The Name, virtues and Lilas (divine pastimes) of Krishna are the chief things to be remembered. The Lotus Feet of Radha and Krishna are the chief objects of meditation.

Sri Krishna is the ocean of bliss. His soul-stirring Lilas, which are the wonder of wonders, are its waves. The honeyed music of His flute attracts the minds of His devotees from all three regions. His unequalled and unsurpassed wealth of beauty amazes the animate and the inanimate beings. He adorns His friends with His incomparable love.

His palms bear the signs of a lotus and discus, the right sole of His feet of a flag, lotus, thunderbolt, an iron goad, barley seed, and the Swastika. His left sole has the rainbow, triangle, water-pot, crescent, sky, fish, and a cow's footprint. His Form is composed of condensed universal consciousness and bliss. His Body pervades the entire cosmos.

Devotion is the only means of attaining Lord Krishna. Bhakti kindles love for the Lord. When love is directed towards Krishna, man is freed from the bondage of the world.

Though Lord Krishna appeared in a human body, He had a divine body not composed of the five elements. He did not take any birth here in the usual sense of the term. He did not die. He appeared and disappeared through His Yoga Maya as He has declared in the Gita. This is a secret, known only to His devotees, Yogis and sages.

His enchanting form with flute in hand is worshipped in myriads of homes in India. It is a form to which is poured out devotion and supreme love from the hearts of countless devotees not only in India but also in the West. Millions of spiritual seekers worship Him and repeat His Mantra, Om Namo Bhagavate Vasudevaya.

Lord Krishna was great in knowledge, great in emotion, great in action, all at once. The scriptures have not recorded any life more full, more intense, more sublime and grander than the life of Sri Krishna.

Krishna has played various roles during His stay in the world. He was Arjuna's charioteer. He was an excellent statesman. He was a master musician; he gave lessons even to Narada in the art of playing the veena. The music of His flute thrilled the hearts of the Gopis and everyone else. 

He was a cowherd in Brindavan and Gokul. He exhibited miraculous powers even as a child. He killed many demons. He revealed His Cosmic Form to His mother, Yasoda. He performed the Rasa Lila, the secret of which can only be understood by devotees like Narada, Gauranga, Radha and the Gopis. He taught the supreme Truth of Yoga, Bhakti and Vedanta to Arjuna and Uddhava. 

He had mastered every one of the sixty-four fine arts. For all these reasons He is regarded as a full and complete manifestation of God.

Incarnations of God appear for special reasons under special circumstances. Whenever there is much unrighteousness, whenever confusion and disorder set in on account of unrighteousness and baffle the well-ordered progress of mankind, whenever the balance of human society is upset by selfish, ruthless and cruel beings, whenever unrighteousness prevail, whenever the foundations of social organisations are undermined, the great Incarnation of God appears in order to re-establish righteousness and to restore peace.

An Incarnation is the descent of God for the ascent of man. A ray from the Cosmic Being in His potential state of manifestation descends on earth with mighty powers to keep up the harmony of the universe. The work done by the Incarnation of God and His teachings produce a benign influence on human beings and help them in their upward divine self-realisation.

The Incarnation comes to reveal the divine nature of man and makes him rise above the petty materialistic life of passion and egoism.

The greatest manifestations are called Incarnations proper. Rishis, Munis, prophets, sons of God and messengers of God are minor manifestations.

The Incarnations usually come with their particular or favourite groups or companions. Lord Rama came with Lakshmana, Bharata and Shatrughna. Lord Krishna came with Balarama, Devas and Rishis. Sanaka came with Sanandana, Sanatkumara and Sanatsujata. Some, like Sri Shankara and Ramanuja, come as teachers and spiritual leaders. Some, like Chaitanya, are born to instill devotion in the hearts of people and turn their minds towards God. The Incarnations proper, like Krishna, come only when there is widespread catastrophe in the world.

On the holy Krishna Janmashtami, the ladies in South India decorate their houses beautifully, ready to welcome the Lord. They prepare various sweetmeats and offer them to the Lord. Butter was Krishna's favourite, and this is also offered. From the doorway to the inner meditation room of the house the floor is marked with a child's footprints, using some flour mixed with water. This creates the feeling in them that the Lord's own Feet have made the mark. They treat the day as one of very great rejoicing. There is recitation of the Bhagavatam, singing and praying everywhere.

The Janmashtami is celebrated at the Sivananda Ashram, Rishikesh, with the following programme of intense spiritual activity:

1. During the preceding eight days, Japa of Om Namo Bhagavate Vasudevaya is done intensely.
2. Those who can, will recite the Bhagavatam during this period. Others will listen to it being recited.
3. On the birthday itself everyone fasts and spends the whole day in holy communion.
4. Everyone greets others with the holy Mantra, Om Namo Bhagavate Vasudevaya.
5. A grand havan is performed on that day.
6. There is continuous Satsang from 4a.m. early in the morning till night. Yogis, Sannyasins and learned men discourse upon the glorious life and teachings of the Lord.
7. From sunset people assemble in the elaborately decorated temple and sing the Lord's Names and glories.
8. Many hymns and portions of the Bhagavatam, especially the Gopika Geetam, are recited.
9. Towards midnight, there is a grand worship of Lord Krishna. The Lord is bathed with milk while His Name is chanted 108 times.
10. This worship concludes with offerings of flowers, waving of lights (Arati), and reading of that portion of the Bhagavatam which deals with the birth of Krishna. This synchronises with midnight, the hour of the Lord's birth, at which time the murti of the Lord is rocked in a beautifully decorated cradle. After this item, all the assembled devotees partake of the holy prasad or sacrament, and then retire, filled with the Grace and blessings of Lord Krishna.

If you cannot read the whole of the Srimad Bhagavatam during these days, at least you should recite the following four most important verses from the book. The leading two verses and the closing verse are the prologue and the epilogue respectively:

"Hear from Me the most secret knowledge coupled with the essential experience and its component parts.

"May you realise by My Grace, the knowledge of Myself and what form, qualities and actions I am endowed with.

1. "Before creation I alone existed. There was nothing, neither existence nor non-existence. I am that which remains after dissolution.
2. "Understand that to be Maya or illusion which is devoid of any purpose, which is not to be found in the Self and which is unreal like light and darkness.

3. "As the primary elements are amalgamated, with one another and also separate from one another at the same time, so I pervade the whole universe and am also separate from it.

4. "The aspirant should, by the method of positive and negative, know that thing which exists always and everywhere.

"Experience this truth through the highest super conscious state so that you will not be disturbed even by illusory objects".

There is another beautiful verse in the Bhagavatam which you can recite daily: "In days of yore, born of Devaki, brought up in the house of Yasoda, killed the wicked Putana of illusive form and lifted the Govardhana hill, killed Kamsa and the sons of the Kuru race, and protected the sons of Kunti. Thus is recited the essence of the ancient Bhagavat Purana consisting of the nectarine stories of the deeds of Krishna".  

May the blessings of Shri Krishna be upon you all!

ॐ नमः शिवाय!

Sianala, Montreal Sep 2010

Shankaracharya - Sanatana Dharma

ॐ नमः शिवाय!

18 May was Adi Shankaracharya's birthday and Swami Sivananda Maharaj had written summary of his life and what he did for Sanatana Dharma in India, which otherwise had taken the form of Jainism and then followed by Buddhism.

He is responsible for the current Sanatana Dharma in India, which he accomplished in 33 years of his short life.

SANKARA by Swami Sivananda Maharaj.


Introduction

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Shaktas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two. There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time which just preceded the Avatara (incarnation) of Sankaracharya.

The existence of Vedic Dharma in India today is due to Sankara. 

The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. 

Still, single-handed, with in a very short time, Sankara overpowered them all and restored the Vedic Dharrna and Advaita Vedanta to its pristine purity in the land. 

The weapon he used was pure knowledge and spirituality. 


The previous Avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations by the Asuras (demons). The menace to Dharma (Righteousness) in the Kali age (age of destruction) arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma (unrighteousness) were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification. It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the Brahmin Varna (caste) and entered the Sannyasa (renounced) order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varna (warrior caste), because in their days they had to wield military weapons in the restoration of Dharma.

All are no doubt aware of the very important position assigned to Sankaracharya in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.

Birth

Sankara was born in a very poor family in the year 788 A.D. in a village named Kaladi, six miles to the east of Alwaye, Kerala. Kaladi is a railway station, on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar (a rich landlord), built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja (worship) in the temple. He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son was Sankara.

Sivaguru died when Sankara was seven years old. Sankara had none to look after his education. His mother was an extraordinary woman. She took special care to educate her son in all the Shastras. Sankara's Upanayana or thread ceremony was performed in his seventh year, after the death of his father. Sankara exhibited extraordinary intelligence in his boyhood. When he was only sixteen, he became a master of all the philosophies and theologies. He began to write commentaries on the Gita, the Upanishads and the Brahma Sutras when he was only sixteen years old. What a great marvel!

Sankara's mother was consulting astrologers about horoscopes of suitable girls for her son's marriage. But Sankara had a firm resolve to renounce the world and become a Sannyasin. Sankara's mother was very much grieved that there would be no one to perform her funeral rites after her death. Sankara gave full assurance to his mother that he would always be ready to serve her at the death-bed and perform the usual funeral rites. Even then his mother was not satisfied.

One day, Sankara and his mother went to take bath in the river. Sankara plunged into the water and felt that a crocodile was dragging him by the foot. He shouted out to his mother at the top of his voice: "O dear mother! A crocodile is dragging me down. I am lost. Let me die peacefully as a Sannyasin. Let me have the satisfaction of dying as a Sannyasin. Give me your permission now. Let me take Apath-sannyasa”.

The mother immediately allowed him to take Sannyasa. Sankara took Apath-sannyasa (the adoption of Sannyasa when death is near) at once. The crocodile let him go unharmed. Sankara came out of the water as a nominal Sannyasin. He again repeated his promise to his mother. He left her under the care of his relatives and gave away his little property to them. He then proceeded to find out a Guru with a view to get himself formally initiated into the sacred order of Sannyasa.

In Search of a Guru

Sankara met Swami Govindapada Acharya in a hermitage in Badrikashram (Badrinath) in the Himalayas and he prostrated at the teacher's feet. Govinda asked Sankara who he was. Sankara replied: "O revered Guru! I am neither fire nor air nor earth nor water-none of these, but the Immortal Atma (Self) that is hidden in all names and forms". 

He also said in the end: "I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa".
Swami Govinda was very much pleased with the truthful narration given by Sankara. Having initiated him and invested him with the robe of a Sannyasin, Swami Govinda taught him the philosophy of Advaita which he himself had learnt from his Guru-Gaudapada Acharya. 

Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms levelled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his Guru Govindapada and his Parama Guru or the teacher's teacher, Gaudapada.

Sankara's Digvijaya

Sankara's philosophical conquests are unique in the world. He had his triumphant tour all over India. He met the leaders of different schools of thought. He convinced them by arguments and established the supremacy and truth of the religion that he expounded in his commentaries. He went to all the celebrated seats of learning. 

He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya (commentary) on the Vedanta Sutras. He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to Mahishmati. Mandana Misra was the chief Pundit of the court of Mahishmati. Mandana was brought up in the Karma Mimamsa faith and so he had intense hatred for the Sannyasins. He was performing a Sraaddha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious. An ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra. 

Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was appointed as the umpire. It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. 


The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said: "He whose garland begins to fade first should consider himself defeated". She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his defeat and offered to become a Sannyasin and follow Sankara.

Bharati was an Avatara of Sarasvati, the Goddess of Learning. Once the sage Durvasa chanted the Vedas before Brahma and his wife in a big assembly. Durvasa committed a small mistake. Sarasvati laughed at it. Durvasa became enraged and gave a curse that she would take birth in the world. Hence Sarasvati had to take birth as Bharati.
Bharati now interposed and said to Sankara: "I am the other half of Mandana. You have defeated only one half of Mandana. Let us have a controversy". 

Sankara objected to have controversy with a woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on uninterruptedly for seventeen days. Bharati passed from one Shastra to another. At last she found out that she could not defeat Sankara. She decided to defeat him by means of the science of Kama Shastra.

Sankara asked Bharati to give him an interval of one month for his preparation to hold controversy with her in the science of Kama Shastra. She agreed. Sankara went to Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to be cremated. 

The Raja rose up and all the people rejoiced at the astounding incident.
The ministers and queens soon found out that the revived Raja was a different person, with different qualities and thought. They realised that the soul of a great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.

Sankara was acquiring all the experience of love with his queens. Maya is very powerful. In the midst, of those queens, Sankara entirely forgot all about his promises to his disciples about his going back to them. The disciples began to search for him. They heard about the miraculous resurrection of Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. 

They sang a few philosophical songs which at once revived the memory of Sankara. The disciples immediately repaired to the place where the physical body of Sankara was kept hidden. By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to the residence of Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily. Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. 

He then became a disciple of Sankara. Sankara initiated him into the holy order of Sannyasa and gave him the name of 'Sureswara Acharya'. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.

Sankara ascended the seat of omniscience after inviting Vedic scholars from all parts of India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day-and they belonged to no less than seventy-two different schools-and establishing the superiority of the Vedic Dharma, had become the Jagadguru of all.

Sankara's success over the other religious sects was so complete that none of them have since been able to raise their head in the land. Most of them have disappeared altogether. After Sankara's time, although a few Acharyas have appeared, none of them have been able to vanquish those who differed from them as Sankara did and establish unquestioned supremacy.

Mother’s Funeral Rites

Sankara received news that his mother was seriously ailing. He left his disciples and proceeded to Kaladi alone. His mother was then bedridden. Sankara touched her feet in reverence. He praised Lord Hari. Hari’s messengers came. Sankara's mother gave up her physical body and went along with those messengers to the abode of Hari.

Sankara encountered serious difficulties in performing the funeral rites of his mother. Usually, Sannyasins do not perform any of the rites or ceremonies which are enjoined on the householders. The Nambudiri Brahmins were all against Sankara. Sankara's relatives also did not help him. 

They did not come forward to assist him even in carrying the dead body to the place of cremation and refused to give fire for igniting the funeral pyre. At last Sankara determined to perform the funeral rites all alone. As he could not carry the entire dead body, he cut it into pieces and removed the pieces one by one to the backyard of the house. He then made a pyre there of stems of plantain trees and set fire to it by his Yogic power. Sankara wanted to teach the Nambudiris a lesson. 

He then made the local chief issue an edict that a corner should be set apart in each Illam or house of the Nambudiri Brahmins to burn the dead of the family and that they should cut the dead body into parts and then burn the same. This practice continues even today amongst Nambudiri Brahmins.

Sankara then returned to Sringeri. From there he went out on a tour through the eastern coast with a large number of followers. He preached his Advaita philosphy wherever he went. He established the Govardhana Mutt at Puri. He went to Kancheepuram and attacked the Shaktas. He purified the temples. He won over to his side the rulers of the Chola and the Pandya kingdoms. 

He went to Ujjain and put down the atrocities of the Bhairavas who were shedding human blood. He then proceeded to Dwaraka and established a Mutt there. He then travelled along the course of the Ganges and held religious controversies with great personages.

Sankara's End

Sankara proceeded to Kamarup-the present Guwahati-in Assam and held a controversy with Abhinava Gupta, the Shakta commentator, and won victory over him. Abhinava felt his defeat very keenly. He made Sankara suffer from a severe form of piles through black magic. Padmapada removed the evil effects of the black magic. Sankara became quite alright. He went to the Himalayas, built a Mutt at Joshi and a temple at Badri. He then proceeded to Kedarnath higher up in the Himalayas. He became one with the Linga in 820 A.D. in his thirty-second year.

Sringeri Mutt

In the north-west of the State of Mysore, nestling in the beautiful foot-hills of the Western Ghats, surrounded by virgin forests, lies the village of Sringeri and here Sankara established his first Mutt. The river Tunga-a branch of the river Tungabhadra-runs through the valley closely touching the walls of the temple; and its pure and limpid waters are as famous for drinking purposes as the waters of the Ganges are for bath (Ganga Snanam, Tunga Panam). Sringeri is a place of great sanctity and its beauty has to be seen to be appreciated. The Mutt is 'still going strong' as the phrase goes. The homage paid to the Mutt by countless aspirants and devotees is as much due to the greatness of illustrious men like Vidyaranya who have been at its head ever since its foundation as to the renown of the founder himself.

It may not be out of place to mention here that it took thirty years for the well-known Sanskrit professor Max Muller to translate the commentary on the Rig Veda, written by Vidyaranya, also known as Sayana. The learned professor, in his preface, says that not a single day passed in the thirty years without his devoting at least ten minutes on the translation. There is also a little interesting incident that when the manuscript was found to be illegible in some places, he got an authorised transcription from the first original still preserved in the Sringeri Mutt, through the influence of the then Maharaja of Mysore.

The famous holy shrine of Sri Sarada is an equal source of attraction to the devotees. Many are the Mutts and monasteries in India where holy men or their successors sit, and where Hindus from all parts of India gather, but none so great or so famous as Sringeri, the original seat of Adi Sankaracharya. The Sringeri Peetha is one of the oldest monasteries of the world flourishing for over twelve centuries now. It is the first of the four seats of learning established by Sankaracharya, the other three being Puri, Dwaraka and Joshi Mutt, each one of them representing one of the four Vedas of the Hindus.

Sankara placed his four eminent disciples (Sureswara Acharya, Padmapada, Hastamalaka and Trotakacharya) in charge of the Sringeri Mutt, Jagannath Mutt, Dwaraka Mutt and Joshi Mutt respectively. The most famous Sannyasin in the succession of Gurus of the Sringeri Mutt was, of course, Vidyaranya, the great commentator on the Vedas and the father of the dynasty of Vijayanagar. He was the Dewan of Vijayanagaram. 

He became a Sannyasin about 1331 A.D. The eleven Sannyasins before Vidyaranya were Sankaracharya, Viswarupa, Nityabodhaghana, Jnanaghana, Jnanottama, Jnana Giri, Simha Girisvara, Isvara Tirtha, Narasimha Tirtha, Vidya Sankara Tirtha and Bharati Krishna Tirtha.

The historic and sacred pontifical throne of the Sringeri Mutt is known as Vyakhyana Simhasana or seat of learning. Tradition has it that this seat was given to the great Sankara by Sarasvati, the Goddess of Learning, in appreciation of the philosopher's vast scholarly erudition. Thirty-five Acharyas had sat on the pontifical throne before his present holiness in regular and uninterrupted succession.

Dasanami Sannyasins

Sankara organized ten definite orders of Sannyasins under the name 'Dasanamis' who add, at the end of their names, any one of the following ten suffixes: Sarasvati, Bharati, Puri (Sringeri Mutt); Tirtha, Asrama (Dwaraka Mutt); Giri, Parvata and Sagar (Joshi Mutt); Vana and Aranya (Govardhana Mutt).

The Paramahamsa represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation and Self- realisation. The Ativarnashramis are beyond caste and order of life. They dine with all classes of people. Sankara's Sannyasins are to be found all over India.

Some Anecdotes.

Sankara was going along the street one day with his pupils to take bath in the Ganges when he met a Chandala who was also passing along the street with his dogs by his side. The disciples of Sankara shouted and asked the Chandala to clear off the road. 

The Chandala asked Sankara: "O, venerable Guru! You are a preacher of Advaita Vedanta and yet you make a great difference between man and man. How can this be consistent with your teaching of Advaitism? Is Advaita only a theory?". Sankara was very much struck by the intelligent query of the Chandala. 

He thought within himself, "Lord Siva has assumed this form just to teach me a lesson". He composed then and there five Slokas called the ‘Manisha Panchaka’. Every Sloka ends thus: “He who learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin”.

In Kashi, a student was cramming the Sutras in Sanskrit grammar. He was repeating again and again "Dukrin karane, Dukrin karane....". Sankara heard it and was struck by the perseverance of the boy. He immediately sang a small poem, the famous Bhaja Govindam song, in order to teach the uselessness of such studies in the matter of the liberation of the soul. The meaning of the song is: "Worship Govinda, worship Govinda, worship Govinda, O fool! When you are about to die, the repetition of these Sanskrit Sutras will not save you".

Once some mischief-mongers offered meat and liquor to Sankara. Sankara touched those items with his right hand. The meat turned into apples and the liquor into milk.
A Kapalika came to Sankara and begged for his head as a gift. Sankara consented and asked the Kapalika to take his head when he was alone and absorbed in meditation. The Kapalika was just aiming with a big sword to sever the head of Sankara. Padmapada, the devoted disciple of Sankara came, caught hold of the arm of the Kapalika and killed him with his knife. Padmapada was a worshipper of Lord Narasimha. Lord Narasimha entered the body of Padmapada and killed the Kapalika.

Sankara's Philosophy

Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara's commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.

Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, "This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below".

Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.

The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.
Sankara was the exponent of the Kevala Advaita philosophy. 

His teachings can be summed up in the following words, from ब्रह्मज्ञानावलीमाला



ब्रह्मा  सत्यं  जगन्मिथ्या  जीवो  ब्रह्मैव  नापरः  |
अनेन  वेद्यं  सच्छास्त्रमिति  वेदान्तडिण्डिमः |२० |

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.
Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.

Sankara is the foremost among the master-minds and the giant souls which Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.

There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.

Sankara's scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. 

Perhaps, never in the history of any literature, a stupendous writer like him has been found. 

Even the Western scholars of the present day pay their homage and respects to him. 

Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind. So I hope this clears that Adi Shankaracharya did not use physical force or killed anyone to restore dharma.

ॐ नमः शिवाय!

Sianala, Montreal Jun 2010

Effects of Antara Dasha in Maha Dashas - V. BPHS

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Effects of Antara Dashas in Maha Dasha of Ketu

1-2½. Effects, like happiness from wife and children, recognition from the king, but mental agony, gain of land, village etc. will be derived in the Antar Dasha of Ketu in his own Dasha, if Ketu is in a Kendr, or Trikon, or, if Ketu is related to Dharm’s, Karm’s, or Bandhu’s Lord.

3-4. Heart disease, defamation, destruction of wealth and cattle, distress to wife and children, instability of mind etc. will we be the results, if Ketu is in his debilitation Rāśi and, if Ketu is in Randhr, or Vyaya along with a combust Grah.

5-6. There will be danger from diseases, great distress and separation from kinsmen, if Ketu is related to Dhan’s, or Yuvati’s Lord, or, if Ketu is in Dhan, or Yuvati. The remedial measures to obtain relief from the above evil effects are performance of Durga Saptashati Japa and Mrityunjaya Japa.

7-9½. Effects, like beneficence from the king, good fortune, gain of clothes etc., recovery of lost kingdom, comforts of conveyances etc., visits to sacred shrines and gain of lands and villages by the beneficence of the king, will be derived in the Antar Dasha of Śukr (VENUS) in the Dasha of Ketu, if Śukr is in his exaltation, in his own Rāśi, or, if Śukr is associated with Karm’s Lord in a Kendr, or Trikon and there will be dawn of fortune, if in such position he is associated with Dharm’s Lord also.

10-11. Sound health, well-being in the family and gains of good food and conveyances etc. will be the results, if Śukr is in a Kendr, Trikon, or in the 3rd, or 11th from the Lord of the Dasha.

12-14. There will be quarrels without any cause, loss of wealth, distress to cattle, if Śukr is in the 6th, 8th, or 12th from the Lord of the Dasha. If Śukr is in his debilitation Rāśi, or, if Śukr is associated with a debilitated Grah, or, if Śukr is in Ari, or Randhr, there will be quarrels with kinsmen, headaches, eye troubles, heart disease, defamation, loss of wealth and distress to cattle and wife.

15. Physical distress and mental agony will be caused, if Śukr is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects are performance of Durga Path and giving a tawny-coloured cow, or female buffalo in charity.

16-17. The effects, like gains of wealth, beneficence of the king, performance of pious deeds and fulfillment of all ambitions, will be derived in the Antar Dasha of Sūrya (SUN) in the Dasha Ketu, if Sūrya is in his exaltation, in his own Rāśi, or, if Sūrya is associated with, or receives a Drishti from a benefic in a Kendr, Trikon, or in Labh.

18-19½. Danger from the king, separation from parents, journeys to foreign lands, distress from thieves, snakes and poison, punishment by government, antagonism with the friends, sorrows, danger from fever etc. will be the results, if Sūrya is associated with a malefic, or malefics in Randhr, or in Vyaya.

20-21. There will be physical fitness, gain of wealth, or the birth of a son, success in performance of pious deeds, headship of a small village etc., if Sūrya is in a Kendr, Trikon, in the 2nd, or 11th from the Lord of the Dasha.

22-24. Obstacles in availability of food, fears and loss of wealth and cattle will be the results, if Sūrya is associated with evil Grahas in the 8th, or 12th from the Lord of the Dasha. There will be distress at the commencement of the Antar Dasha with some mitigation at its end.

There will be fear of premature death, if Sūrya is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects and to regain comforts by the beneficence of Sūrya is to give a cow and gold in charity.

25-28. Effects, like recognition from the king, enthusiasm, well-being, enjoyments, acquisition of a house, lands etc., abnormal gains of food, clothes, conveyances, cattle etc., success in business, construction of reservoirs etc. and happiness to wife and children, will be derived in the Antar Dasha of Candr (M00n) in the Dasha of Ketu, if Candr is in her exaltation, in her own Rāśi, in a Kendr, Trikon, in Labh, or in Dhan. The beneficial results will be realized fully, if Candr is waxing.

29-30. Unhappiness and mental agony, obstacles in ventures, separation from parents, losses in business, destruction of cattle etc. will be caused, if Candr is in her debilitation Rāśi, or in Ari, Randhr, or Vyaya.

31-33. There will be the acquisition of a cow, or cows, land, agricultural lands, meeting kinsmen and the achievement of success through them, increase in cows milk and curd, if Candr is in a Kendr, Trikon, or in the 11th from the Lord of the Dasha and, if Candr is endowed with strength. There will be auspicious results at the commencement of the Antar Dasha, cordial relations with the king in the middle portion of the Antar Dasha and danger from the king, foreign journey, or journeys to distant places at its end.

34-36. Loss of wealth, anxiety, enmity with kinsmen and distress to brother, will be the results, if Candr is in the 6th, 8th, or 12th from the Lord of the Dasha. If Candr is Dhan’s, Yuvati’s, or Randhr’s Lord, there will be fear of premature death. The remedial measures to obtain relief from the above effects are recitation of Mantras of Candr and giving in charity things, connected with Candr.

37-39. Effects, like acquisition of land, village etc., increase in wealth and cattle, laying out of a new garden, gain of wealth by the beneficence of the king, will be derived in the Antar Dasha of Mangal (MARS) in the Dasha of Ketu, if Mangal is in his exaltation, in his own Rāśi, if Mangal is associated with, or, receives a Drishti from benefics. If Mangal is related to Dharm’s, or Karm’s Lord, there will definitely be gain of land and enjoyment.

40. There will be recognition from the king, great popularity and reputation and happiness from children and friends, if Mangal is in a Kendr, Trikon, or in the 3rd, or 11th from the Lord of the Dasha.

41-42. There will be fear of death/disaster during a foreign journey, diabetes, unnecessary troubles, danger from thieves and the king and quarrels, if Mangal is in the 8th, 12th, or 2nd from the Lord of the Dasha. In the above circumstances amidst evil effects there will be some auspicious effects also.

43-44. High fever, danger from poison, distress to wife, mental agony and fear of premature death will be the results, if Mangal is Dhan’s, or Yuvati’s Lord. By the beneficence of Mangal there will be enjoyment and gain of property, if, as a remedial measure, a bull is given in charity.

45-47. Effects, like increase of wealth and gain of wealth, grains, cattle, lands, village from a Yavan king, will be derived in the Antar Dasha of Rahu in the Dasha of Ketu, if Rahu is in his exaltation, his own, in a friends Rāśi, or in a Kendr, or Trikon, or in Labh, or Sahaj, or Dhan. There will be some trouble at the commencement of the Dasha, but all will be well later.

48-50. Frequent urination, weakness in the body, cold fever, danger from thieves, intermittent fever, opprobrium, quarrels, diabetes, pain in stomach will be the results, if Rahu is associated with a malefic in Randhr, or in Vyaya. There will be distress and danger, if Rahu is in Dhan, or in Yuvati. The remedial measure to obtain relief from the above evil effects is Durga Saptashati Path.

51-54. Effects, like increase in wealth and grains, beneficence of the king, enthusiasm, gain of conveyances etc., celebration, like birth of a son at home, performance of pious deeds, Yagyas, conquest of the enemy and enjoyments, will be derived in the Antar Dasha of Guru (JUPITER) in the Dasha of Ketu, if Guru is in his exaltation, in his own Rāśi, or is associated with Lagn’s, Dharm’s, or Karm’s Lord in a Kendr, or Trikon.

55-56. Danger from thieves, snakes and wounds, destruction of wealth, separation from wife and children, physical distress etc. will be the results, if Guru is in his debilitation Rāśi, or in Ari, Randhr, or Vyaya. Though some good effects may be felt at the commencement of the Antar Dasha, there will be only adverse results later.

57-58½. There will be gains of many varieties of garments, ornaments by the beneficence of the king, foreign journeys, taking care of kinsmen, availability of decent food, if Guru is associated with a benefic in a Kendr, Trikon, in the 3rd, or 11th from the Lord of the Dasha.

59-60. Fear of premature death will be caused, if Guru is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects are Mrityunjaya Japa and recitation of Shiva Sahasranama.

61-62½. Effects, like distress to oneself and one’s kinsmen, agony, increase in cattle wealth, loss of wealth, as a result of imposition of fines by government, resignation from the existing post, journeys to foreign lands and danger of thieves during travelling, will be derived in the Antar Dasha of Śani (SATURN) in the Dasha of Ketu, if Śani is deprived of strength and dignity. There will be loss of wealth and lethargy, if Śani is in Randhr, or Vyaya.

63-65. Success in all ventures, happiness from the employer, comforts during journeys, increase in happiness and property in ones own village, audience with the king etc. will be the results, if Śani is in a Trikon in Meen, in Tula, in his own Rāśi, or, if Śani is in an auspicious Navāńś, or is associated with a benefic in a Kendr, Trikon, or in Sahaj. (According to Brihat Jatak, Śani in Tula, Meen, Dhanu, Makar and Kumbh in Lagn gives Raj Yog).

67-68. There will be physical distress, agony, obstacles in ventures, lethargy, defamation, death of parents, if Śani is associated with a malefic, in the 6th, 8th, or 12th from the Lord of the Dasha. Fear of premature death may be expected, if Śani is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects are performance of Havan with sesame seeds (Til) and giving a black cow, or female buffalo in charity.

69-71. Effects, like acquisition of a kingdom, enjoyments, charities, gain of wealth and land, birth of a son, celebration of religious functions and functions, like marriage suddenly, well-being in the family, gain of clothes, ornaments etc., will be derived in the Antar Dasha of Budh (MERCURY) in the Dasha of Ketu, if Budh is in a Kendr, or Trikon, or, if Budh is in his exaltation, or in his own Rāśi.

72. There will be association with men of learning, dawn of fortune and listening to religious discourses, if Budh is associated with Dharm’s, or Karm’s Lord.

73-74½. Antagonism with government officials, residing in other people’s houses, destruction of wealth, clothes, conveyances and cattle will be the results, if Budh is associated with Śani, Mangal, or Rahu in Ari, Randhr, or Vyaya. There will be some beneficial effects at the commencement of the Dasha, still better results in the middle, but inauspicious at the end.

75-76. There will be good health, happiness from one’s son, opulence and glory, availability of good food and clothes and abnormal profits in business, if Budh is in a Kendr, Trikon, or in the 11th from the Lord of the Dasha.

77-79. Distress, unhappiness and troubles to wife and children and danger from the king may be expected at the commencement of the Antar Dasha, if Budh is weak in the 6th, 8th, or 12th from the Lord of the Dasha. There will, however, be visits to sacred places in the middle of the Dasha. Fear of premature death will be caused, if Budh is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects is recitation of Vishnu Sahasranam.

Ch. 60. Effects of the Antar Dashas in the Dasha of Śukr (VENUS)

1-2½. Effects, like gain of wealth, cattle etc. through Brahmins, celebrations in connection with the birth of a son, well-being, recognition from the king, acquisition of a kingdom, will be derived in the Antar Dasha of Śukr (VENUS) in his own Dasha, if Śukr is in a Kendr, Trikon, or in Labh and, if Śukr is endowed with strength.

3-6. Construction of a new house, availability of sweet preparations, happiness to wife and children, companionship with a friend, giving grains etc. in charity, beneficence of the king, gain of clothes, conveyances and ornaments, success in business, increase in the number of cattle, gain of garments by performing journeys in the western direction etc. will be the results, if Śukr is in his exaltation, in his own Rāśi, or, if Śukr is in his exalted, or own Navāńś.

7-8. There will be acquisition of a kingdom, enthusiasm, beneficence of the king, well-being in the family, increase in the number of wives, children and wealth etc., if Śukr is associated with, or receives a Drishti from a benefic and is in a friendly Navāńś, in Sahaj, Ari, or Labh.

9-10. Danger from thieves etc., antagonistic relations with government officials, destruction of friends and kinsmen, distress to wife and children may be expected, if Śukr is associated with, or receives a Drishti from a malefic in Ari, Randhr, or Vyaya.

11. There will be fear of death, if Śukr is Dhan’s, or Yuvati’s Lord. Remedial measures to obtain relief from the above evil effects are Durga Path and giving a cow in charity.

12. There will be a period of agony, wrath of the king, quarrels with the coparceners etc. in the Antar Dasha of Sūrya (SUN) in the Dasha of Śukr (VENUS), if Sūrya is in any Rāśi, other than his exaltation, or debilitation Rāśi. (This verse does not appear to be correctly worded, because Sūrya does produce good effects in a position, other than exaltation, or debilitation. The position is correctly stated in the Chowkambh version of this verse).

13-15. Effects, like acquisition of a kingdom and wealth, happiness from wife and children, happiness from employer, meeting with friends, happiness from parents, marriage, name and fame, betterment of fortune, birth of a son etc., will be experienced, if Sūrya is in his exaltation, in his own Rāśi, in a Kendr, Trikon, in Dhan, or Labh, or in Kendr, Trikon, in the 2nd, or 11th from the Lord of he Dasha.
16-18. Distress, agony, distress to members of the family, harsh language, distress to father, loss of kinsmen, wrath of the king, danger at home, many diseases, destruction of agricultural production etc. will be the results, if Sūrya is in Ari, Randhr, or Vyaya, or, if Sūrya is in his debilitation, or in an enemy’s Rāśi.

19-20. There will be evil influence of the Grahas, if Sūrya is Dhan’s, or Yuvati’s Lord. Worship of Sūrya is the remedial measure to obtain relief from the above evil effects.

21-22. Effects, like gain of wealth, conveyances, clothes by the beneficence of the king, happiness in the family, great opulence and glory, devotion to deities and Brahmins, will be derived in the Antar Dasha of Candr (MOON) in the Dasha of Śukr (VENUS), if Candr is in her exaltation, or in her own Rāśi, or is associated with the Lord of Dharm, benefics, or with Karm’s Lord, or, if Candr is in a Kendr, Trikon, or Labh.

23-23½. In the above circumstances there will also be association with musicians and men of learning and receiving of decorations, gain of cows, buffaloes and other cattle, abnormal profits in business, dining with brothers etc.

24-26½. Loss of wealth, fears, physical distress, agony, wrath of the king, journeys to foreign lands, or pilgrimage, distress to wife and children and separation from kinsmen will be the results, if Candr is in her debilitation Rāśi, is combust, or is in Ari, Randhr, or Vyaya, or, if Candr is in the 6th, 8th, or 12th from the Lord of the Dasha.

27-29. There will be sovereignty over a province, or village by the beneficence of the king, clothes etc., construction of a reservoir, increase in wealth etc., if Candr is in a Kendr, or Trikon, or in the 3rd, or 11th from the Lord of the Dasha. There will be physical fitness at the commencement of the Antar Dasha and physical distress in its last portion.

30-31½. Effects, like acquisition of kingdom, property, clothes, ornaments, land and desired objects, will be derived in the Antar Dasha of Mangal (MARS) in the Dasha of Śukr (VENUS), if Mangal is in a Kendr, or Trikon, or in Labh, or, if Mangal is in his exaltation Rāśi, or is in one of his own Rāśis, or is associated with the Lagn’s, Dharm’s, or Karm’s Lord.

32-34. There will be fever from cold, diseases (like fever) to parents, loss of position, quarrels, antagonism with the king and government officials, extravagant expenditure etc., if Mangal is in Ari, Randhr, or Vyaya, or, if Mangal is in the 6th, 8th, or 12th from the Lord of the Dasha.
35. Physical distress, losses in profession, loss of village, land etc. will be the results, if Mangal is the Dhan’s, or Yuvati’s Lord.

36-37½. Effects, like great enjoyment, gain of wealth, visits of friends, successful journeys, gain of cattle and land etc., will be derived in the Antar Dasha of Rahu in the Dasha of Śukr (VENUS), if Rahu is in a Kendr, or Trikon, or in Labh, or, if Rahu is in his exaltation, or in his own Rāśi, or is associated with, or receives a Drishti from benefics.

38-39. Enjoyments, destruction of enemy, enthusiasm and beneficence of the king will be the results, if Rahu is in Sahaj, or Ari, or Karm, or Labh. Good effects will be experienced up to 5 months from the commencement of the Antar Dasha, but at the end of the Dasha there will be danger from fevers and indigestion.

40-41½. In the above circumstances, except for obstacles in ventures and journeys and worries, there will be all enjoyment, like those of a king. Journeys to foreign lands will bring success and the person will return safely to his homeland. There will also be blessings from Brahmins and auspicious results consequent to visits to holy places.

42-44. There will be inauspicious effects on oneself and one’s parents and antagonism with people, if Rahu be associated with a malefic in the 8th, or 12th from the Lord of the Dasha. Physical distress will be caused, if Rahu is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects is Mrityunjaya Japa.

45-48. Effects, like recovery of the lost kingdom, acquisition of desired grains, clothes and property etc., reverence from one’s friend and the king and gain of wealth, recognition from the king, good reputation, gain of conveyances, association with an employer and with men of learning, industriousness in the study of Shastras, birth of a son, satisfaction, visits of close friends, happiness to parents and son etc., will be derived in the Antar Dasha of Guru (JUPITER) in the Dasha of Śukr (VENUS), if Guru is in his exaltation, in his own Rāśi, or in a Kendr, or Trikon to Lagn, or to the Lord of the Dasha.

49-50. There will be danger from the king and from thieves, distress to oneself and to kinsmen, quarrels, mental agony, loss of position, going away to foreign lands and danger of many kinds of diseases, if Guru is in the 6th, 8th, or 12th from the Lord of the Dasha and be associated with a malefic.

51. There will be physical distress, if Guru is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects is Mrityunjaya Japa.

52-54. Effects, like great enjoyments, visits of friends and kinsmen, recognition from the king, birth of a daughter, visits to holy places and sacred shrines, conferment of authority by the king, will be derived in the Antar Dasha of Śani (SATURN) in the Dasha of Śukr (VENUS), if Śani is in his exaltation, in his own Rāśi, in a Kendr, Trikon, or in his own Navāńś.

55-57. There will be lethargy and more expenditure than income, if Śani is in his debilitation Rāśi. Many kinds of distresses and troubles at the commencement of the Antar Dasha, like stress to parents, wife and children, going away to foreign lands, losses in profession, destruction of cattle etc., will be the results, if Śani is in Randhr, or Labh, or Vyaya, or, if Śani is in the 8th, 11th, or 12th from the Lord of the Dasha. There will be physical distress, if Śani is Dhan’s, or Yuvati’s Lord.

58-59. The remedial measures to obtain relief from the above evil effects, are Havan with sesame seeds (Til), Mrityunjaya Japa, Durga Saptashati Path (by oneself, or through a Brahmin).

60-62. Effects, like dawn of fortune, birth of a son, gain of wealth through judgement of court, listening to stories from the Puranas, association with persons, competent in poetry etc., visits of close friends, happiness from employer, availability of sweetish preparations etc., will be derived in the Antar Dasha of Budh (MERCURY) in the Dasha of Śukr (VENUS), if Budh is in a Kendr, or Trikon, or in Labh (from Lagn, or from the Lord of the Dasha), or is in his exaltation, or in his own Rāśi.

63-65. If Budh is in the 6th, 8th, or 12th from the Lord of Dasha, or, if Budh is weak, or is associated with a malefic, there will be agony, loss of cattle, residence in other people’s houses and losses in business. There will be some good effects at the commencement, moderate in the middle portion and distress from fever etc. at the end of the Antar Dasha.

66. There will be physical distress, if Budh is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects is the recitation of Vishnu Sahasranam.

67-68. Auspicious effects, like availability of sweetish preparations, abnormal gains in profession and increase in cattle wealth, will be derived from the very commencement of the Antar Dasha of Ketu in the Dasha of Śukr (VENUS), if Ketu is in his exaltation, or in his own Rāśi, or is related to a Yog Karak Grah, or, if Ketu is possessed of positional strength. (It is not laid down anywhere, in which Bhava Ketu does get positional strength).

69-69½. In the above circumstances there will be definite victory in war at the end of the Antar Dasha. Moderate results will be experienced in the middle portion of the Antar Dasha and sometimes there will also be the feeling of distress.

70-72. There will be danger from snakes, thieves and wounds, loss of power of thinking, headache, agony, quarrels without any cause, or reason, diabetes, excessive expenditure, antagonism with wife and children, going away to foreign land, loss in ventures, if Ketu is in the 8th, or 12th from the Lord of the Dasha, or, if Ketu is associated with a malefic.

73-74. There will be physical distress, if Ketu is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above effects are Mrityunjaya Japa and giving a goat in charity. Remedial measures for appeasing Śukr will also prove beneficial.

To Follow: Effects of Pratiantara dasha in antara dasha-1

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Sianala, Montreal, May 2010

Effects of antara dasha in Maha dasha-IV BPHS

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Effects of the Antar Dashas in the Dasha of SANI (SATURN)1-3. 

Effects, like acquisition of a kingdom, happiness from wife and children, acquisition of conveyances, like elephants, gain of clothes, attainment of the position of a Commander of the Army by the beneficence of the king, acquisition of cattle, villages and land etc., will be derived in the Antar Dasha of Śani (Saturn) in the Dasha of Śani (Saturn), if Śani is in his own, in his exaltation Rāśi, or in deep exaltation, or, if Śani is in a Kendr, or Trikon, or, if Śani is a Yog Karak.

4-5½. Fear, or danger from the king, getting inflicted with injuries with some weapon, bleeding gums, dysentery etc. will be the evil effects at the commencement of the Dasha, if Śani is in Randhr, or Vyaya, or, if Śani is associated with malefics in his debilitation Rāśi. There will be danger from thieves etc., going away from the homeland, mental agony etc. in the middle portion of the Dasha. The last part of the Dasha will yield beneficial results.

6-7. There will be danger of premature death, if Śani is Dhan’s, or Yuvati’s Lord. Lord Shiva will afford protection and render relief, if Mrityunjaya Japa is performed in the prescribed manner.

8-11. Effects, like reverence from the people, good reputation, gain of wealth, comforts of conveyances etc., inclination towards performance of religious sacrifices (Yagyas), Raj Yog, bodily felicity, enthusiasm, well-being in the family, pilgrimage to holy places, performance of religious rites, listening to Puranas, charities, availability of sweetish preparations etc., will be derived in the Antar Dasha of Budh(Mercury) in the Dasha of Śani (Saturn), if Budh is in a Kendr, or Trikon.

12-13½. Acquisition of a kingdom, gain of wealth, headship of a village will be the effects at the commencement of the Dasha, if Budh is in Ari, Randhr, or Vyaya from Lagn, or from the Lord of the Dasha, or, if Budh is associated with Sūrya, Mangal and Rahu. Affliction with diseases, failure in all ventures, anxiety and feeling of danger etc. will be experienced in the middle portion and in the last part of the Dasha.

14-15. There will be physical distress, if Budh is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects and to regain enjoyment in life are recitation of Vishnu Sahasranam and giving grains in charity.

16-18. Evil effects, like loss of position, dangers, poverty, distress, foreign journeys etc., will be derived in the Antar Dasha of Ketu in the Dasha of Śani, even if Ketu is in his exaltation, in his own, in a benefic Rāśi, or in a Kendr, or Trikon, or, if Ketu is associated with, or receives a Drishti from benefics. If Ketu is related to the Lagn’s Lord, there will be gain of wealth and enjoyment and bathing in holy places and visit to a sacred shrine at the commencement of the Antar Dasha.

19-19½. Gain of physical strength and courage, religious thoughts, audience with the king (high dignitaries of government, like president, prime minister, governor, ministers) and all kinds of enjoyments will be experienced, if Ketu is in a Kendr, in a Trikon, in the 3rd, or 11th from the Lord of the Dasha.

20-21½. Fear of premature death, coarse food, cold fever, dysentery, wounds, danger from thieves ( My Experience is, this part is very true, but the thieves are very influential thieves with friends in govt and senate, thieves with political friends, nominated officials, elected political or non political persons with mentality of thieves) , separation from wife and children etc., will be the results, if Ketu is in Randhr, or Vyaya from Lagn, or from the Lord of the Dasha.

22-23. There will be physical distress, if Ketu is in Dhan, or Yuvati. Remedial measure to obtain relief from the above evil effects and to regain enjoyments of life by the beneficence of Ketu is giving a goat in charity.

24-27½. Effects, like marriage, birth of a son, gain of wealth, sound health, well-being in the family, acquisition of a kingdom, enjoyments by the beneficence of the king, honours, gain of clothes, ornaments, conveyance and other desired objects, will be derived in the Antar Dasha of Śukr (Venus) in the Dasha of Śani, if Śukr is in a Kendr, Trikon, or in Labh, associated with, or receiving a Drishti from benefics. If during the period of Antar Dasha of Śukr Guru is favourable in transit, there will be dawn of fortune and growth of property. If Śani is favourable in transit, there will be Raj Yog effects, or the accomplishment of Yog rites (Yog Triya Siddhi).

28-29. Distress to wife, loss of position, mental agony, quarrels with close relations etc. will be the results, if Śukr is in his debilitation Rāśi, if Śukr is combust, or, if Śukr is in Ari, Randhr, or Vyaya.

30-31½. Fulfillment of ambitions by the beneficence of the king, charities, performance of religious rites, creation of interest in the study of Shastras, composition of poems, interest in Vedanta etc., listening to Puranas, happiness from wife and children will be experienced, if Śukr is in Dharm, Labh, or Kendr from the Lord of the Dasha.

32-34. There will be eye trouble, fevers, loss of good conduct, dental problems, heart disease, pain in arms, danger from drowning, or falling from a tree, antagonism towards relations with the officials of government and brothers, if Śukr is in the 6th, 8th, or 12th from the Lord of the Dasha.

35-36. There will be physical distress, if Śukr is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects and to regain enjoyment and good health is by the beneficence of Goddess Durga and the performance of Durga Saptashati Path and giving a cow, or a female buffalo in charity.

37-38½. Effects, like good relations with one’s employer, well-being in the family, happiness from children, gain of conveyances and cattle etc., will be derived in the Antar Dasha of Sūrya (Sun) in the Dasha of Śani, if Sūrya is in his exaltation, in his own Rāśi, or, if Sūrya is associated with Dharm’s Lord, or, if Sūrya is in a Kendr, or Trikon, associated with, or receiving a Drishti from benefics.

39-41. There will be heart disease, defamation, loss of position, mental agony, separation from close relatives, obstacles in industrial ventures, fevers, fears, loss of kinsmen, loss of articles, dear to the person, if Sūrya is in Randhr, or Vyaya, or, if Sūrya is in the 8th, or 12th from the Lord of the Dasha.

42. There will be physical distress, if Sūrya is Dhan’s, or Yuvati’s Lord. The worship of Sūrya is the remedial measure to obtain relief from the above evil effects.

43-45. Effects, like gains of conveyance, garments, ornaments, improvement of fortune and enjoyments, taking care of brothers, happiness in both maternal and paternal homes, increase in cattle wealth etc., will be derived in the Antar Dasha of Candr (Moon) in the Dasha of Śani, if Candr is full, in her exaltation, or in her own Rāśi, or in a Kendr, or Trikon, or in the 11th from the Dasha Lord, or, if Candr receives a Drishti from benefics.

46-48½. There will be great distress, wrath, separation from parents, ill health of children, losses in business, irregular meals, administration of medicines, if Candr is waning, if Candr is associated with, or receives Drishti from malefics, or, if Candr is in his debilitation Rāśi, or, if Candr is in malefic Navāńś, or, if Candr is in the Rāśi of a malefic Grah. There will, however, be good effects and some gain of wealth at the commencement of the Antar Dasha.

49-50½. Enjoyment of conveyances and garments, happiness from kinsmen, happiness from parents, wife, employer etc. will be the results, if Candr is in a Kendr, Trikon, or in the 11th from the Lord of the Dasha.

51-52. Effects, like sleepiness, lethargy, loss of position, loss of enjoyments, increase in the number of enemies, antagonism with kinsmen, will be experienced, if Candr is weak and is in the 6th, 8th, or 12th from the Lord of the Dasha.

53-54. There will be lethargy and physical distress, if Candr is Dhan’, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects and prolongation of longevity are Havan and giving jaggery, Ghī, rice, mixed with curd, a cow, or a female buffalo in charity.

55-57. Effects, like enjoyments, gain of wealth, reverence from the king, gain of conveyances, clothes and ornaments, attainment of the position of a Commander of the Army, increase in agricultural and cattle wealth, construction of a new house, happiness to kinsmen, will be derived from the very commencement of the Antar Dasha of Mangal in the Dasha of Śani, if Mangal is in his exaltation, in his own Rāśi, or, if Mangal is associated with Lagn’s Lord, or with the Dasha Lord.

58-60. There will be loss of wealth, danger of wounds, danger from thieves, snakes, weapons, gout and other similar diseases, distress to father and brothers, quarrels with copartners, loss of kinsmen, coarse food, going away to foreign lands, unnecessary expenditure etc., if Mangal is in his debilitation Rāśi, or combust, or in Randhr, or Vyaya and associated with, or receiving a Drishti from malefics.

61-62. Great distress, dependence on others and fear of premature death, may be expected, if Mangal is in Dhan, or, if Mangal is Yuvati’s, or Randhr’s Lord. The remedial measures to obtain relief from the above evil effects are performance of Havan and giving a bull in charity.

63-64. Effects, like quarrels, mental agony, physical distress, agony, antagonism with the sons, danger from diseases, unnecessary expenditure, discord with close relations, danger from the government, foreign journeys, loss of house and agricultural lands, will be derived in the Antar Dasha of Rahu in the Dasha of Śani, if Rahu not be in his house of exaltation, or any other auspicious position.

65-67. Enjoyment, gains of wealth, increase in agricultural production, devotion to deities and Brahmins, pilgrimage to holy places, increase in cattle wealth, well-being in the family will be the results at the commencement of the Antar Dasha, if Rahu is associated with Lagn’s Lord, or a Yog Karak Grah, or, if Rahu is in his exaltation, or in his own Rāśi, or, if Rahu is in a Kendr, or Labh from Lagn, or from the Lord of the Dasha. There will be cordiality with the king and happiness from friends in the middle portion of the Antar Dasha.

68-68½. There will be acquisition of elephants, opulence and glory, cordial relations with the king, gains of valuable clothes, if Rahu is in Mesh, Kanya, Kark, Vrishabh, Meen, or Dhanu.

69-70. There will be physical distress, if Rahu is associated with Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects are Mrityunjaya Japa and giving a goat in charity.

71-73½. Effects, like success all-round, well-being in the family, gain of conveyances, ornaments and clothes by the beneficence of the king, reverence, devotion to deities and the preceptor, association with men of learning, happiness from wife and children etc., will be derived in the Antar Dasha of Guru in the Dasha of Śani, if Guru is in a Kendr, or in a Trikon, or, if Guru is associated with Lagn’s Lord, or, if Guru is in his own, or in his exaltation Rāśi.

74-75½. Results, like death of the near relations, loss of wealth, antagonism with the government officials, failure in projects, journeys to foreign lands, affliction with diseases, like leprosy etc., will be experienced, if Guru is in his debilitation Rāśi, or, if Guru is associated with malefics, or, if Guru is in Ari, Sahaj, or Vyaya.

76-78. There will be opulence and glory, happiness to wife, gains through the king, comforts of good food and clothes, religious-mindedness, name and fame in the country, interest in Vedas and Vedanta, performance of religious sacrifices, giving grains etc. in charity, if Guru is in the 5th, 9th, 11th, 2nd, or Kendr from the Lord of the Dasha.

79-80. Antagonism with kinsmen, mental agony, quarrels, loss of position, losses in ventures, loss of wealth, as a result of imposition of fines, or penalties by government, imprisonment distress to wife and son will be the results, if Guru is weak and is in the 6th, 8th, or 12th from the Lord of the Dasha.

81-82. There will be physical distress, agony, death of the native, or any member of the family, if Guru is Dhan’s, or Yuvati’s Lord. Remedial measures to obtain relief from the above evil effects are recitation of Shiva Sahasranam and giving gold in charity.

Effects of the Antar Dashas in the Dasha of Budh ( MERCURY)

1-3½. Gain of jewels, like pearls etc., learning, increase in happiness and performance of pious deeds, success in the educational sphere, acquisition of name and fame, meeting with new kings, gain of wealth and happiness from wife, children and parents will be the effects in the Antar Dasha of Budh (Mercury) in his own Dasha, if Budh is placed in his exaltation Rāśi, or is otherwise well placed.

There will be loss of wealth and cattle, antagonism with kinsmen, diseases, like stomach pains, piety in discharging duties, as a government official, if Budh is in his debilitation Rāśi etc., or, if Budh is in Ari, Randhr, or Vyaya, or, if Budh is associated with malefics.

4-5. Distress to wife, death of members of the family, affliction with diseases, like rheumatism and stomach pains etc. will result, if Budh is Dhan’s, or Yuvati’s Lord. Remedial measure to obtain relief from the above evil effects, is recitation of Vishnu Sahasranam.

6-8½. Effects, like physical fitness, little gain of wealth, affectionate relations with kinsmen, increase in cattle wealth, income from industries, success in the educational sphere, acquisition of name and fame, honours, audience with the king and joining a banquet with him, comforts of clothes etc., will be experienced, if Ketu is associated with benefics in a Kendr, or Trikon, or, if Ketu is yuti with Lagn’s Lord, or with a Yog Karak. The same will be the results, if Ketu is in a Kendr, or in the 11th from the Lord of the Dasha.

9-11. Fall from a conveyance, distress to son, danger from the king, indulgence in sinful deeds, danger from scorpions etc., quarrels with the menials, sorrow, diseases and association with menials etc. will be the results, if Ketu is yuti with malefics in the 8th, or 12th from the Lord of the Dasha.
12. There will be physical distress, if Ketu is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects, is giving a goat in charity.

13-15½. Effects, like inclination to perform religious rites, fulfillment of all ambitions through the help of the king and friends, gains of agricultural lands and happiness etc. will be derived in the Antar Dasha of Śukr in the Dasha of Budh, if Śukr is in a Kendr, in Labh, in Putr, or in Dharm. There will be acquisition of a kingdom, gain of wealth and property, construction of a reservoir, readiness to give charities and to perform religious rites, extraordinary gain of wealth and gains in business, if Śukr is in a Kendr, in the 5th, 9th, or 11th from the Lord of the Dasha.

16-17½. Heart disease, defamation, fevers, dysentery, separation from kinsmen, physical distress and agony will result, if Śukr is weak in the 6th, 8th, or 12th from the Lord, or the Dasha.

18-19. There will be fear of premature death, if Śukr is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief from the above evil effects is to recite Mantras of Goddess Durga.

20-22. Effects, like dawn of fortune by the beneficence of the king, happiness from friends etc., will be derived in the Antar Dasha of Sūrya in the Dasha of Budh, if Sūrya is in his own, or in his exaltation Rāśi, or in a Kendr, or Trikon, or in Dhan, or Labh, or in his exalted, or own Navāńś. There will be acquisition of land, if Sūrya receives a Drishti from Mangal and comforts of good food and clothes, if such a Sūrya receives a Drishti from Lagn’s Lord.

23-24. Fear, or danger from thieves, fire and weapons, bilious troubles, headaches, mental agony and separation from friends etc. will be the results, if Sūrya is in Ari, Randhr, or Vyaya from Lagn, or from the Lord of the Dasha and, if Sūrya is weak and associated with Śani, Mangal and Rahu.
25. There will be fear of premature death, if Sūrya is Dhan’s, or Yuvati’s Lord. Worship of Sūrya is the remedial measure to obtain relief from the above evil effects.

26-27. The Yog becomes very strong for beneficial effects, if in the Antar Dasha of Candr in the Dasha of Budh Candr is in a Kendr, or Trikon from Lagn, or, if Candr is in her exaltation, or in her own Rāśi, associated with, or receiving a Drishti from Guru, or, if Candr is a Yog Karak herself. Then there will be marriage, birth of a son and gain of clothes and ornaments.

28-29½. In the circumstances, mentioned above, there will also be construction of a new house, availability of sweetish preparations, enjoyment of music, study of Shastras, journey to the South, gains of clothes from beyond the seas, gain of gems, like pearls etc.

30-31½. There will be physical distress, if Candr is in her debilitation, or in an enemy’s Rāśi. If Candr is in a Kendr, Trikon, in the 3rd, or 11th from the Lord of the Dasha, there will be at the commencement of the Antar Dasha visits to sacred shrines, patience, enthusiasm and gains of wealth from foreign countries.

32-33. Danger from the king, fire and thieves, defamation, or disgrace and loss of wealth on account of wife, destruction of agricultural lands and cattle etc. will be the results, if Candr is weak and is in the 6th, 8th, or 12th from the Lord of the Dasha.

34-35. There will be physical distress, if Candr is Dhan’s, or Yuvati’s Lord. There will be relief, prolongation of longevity and restoration of comforts by the beneficence of Goddess Durga, if the Mantras of the Goddess are recited in the prescribed manner and clothes are given in charity.

36-38½. Effects, like well-being and enjoyments in the family by the beneficence of the king, increase in property, recovery of a lost kingdom etc., birth of a son, satisfaction, acquisition of cattle, conveyances and agricultural lands, happiness from wife etc., will be derived in the Antar Dasha of Mangal in the Dasha of Budh, if Mangal is in his exaltation, in his own Rāśi, in a Kendr, or Trikon, or, if Mangal is asociated with Lagn’s Lord.

39-40½. Physical distress, mental agony, obstacles in industrial ventures, loss of wealth, gout, distress from wounds and danger from weapons and fever etc. will be the results, if Mangal be associated with, or receives a Drishti from malefics in Randhr, or in Vyaya.

41-42. There will be gain of wealth, physical felicity, birth of a son, good reputation, affectionate relations etc. with kinsmen etc., if Mangal recieves a Drishti from benefics in a Kendr, Trikon, or in the 11th from the Lord of the Dasha.

43-44½. If Mangal be associated with malefics in the 8th, or 12th from the Lord of the Dasha, there will be distress, danger from kinsmen, wrath of the king and fire, antagonism with the son, loss of position at the commencement of the Antar Dasha, enjoyments and gains of wealth in the middle portion of the Antar Dasha, danger from the king and loss of position at the end of the Antar Dasha.
45-46. There will be fear of premature death, if Mangal is Dhan’s, or Yuvati’s Lord. The remedial measures to be adopted to obtain relief from the above evil effects are Mrityunjaya Japa and giving a cow in charity.

47-49. Effects, like reverence from the king, good reputation, gain of wealth, visits to sacred shrines, performance of religious sacrifices and oblations, recognition, gain of clothes etc., are derived in the Antar Dasha of Rahu in the Dasha of Budh, if Rahu is in a Kendr, or Trikon, or, if Rahu is in Mesh, Kumbh, Kanya, or Vrishabh. There will be some evil effects at the commencement of the Antar Dasha, but all will be well later.

51. There will be an opportunity to have conversation, or a meeting with the king, if Rahu is in Sahaj, Randhr, Karm, or Labh. In this position, if Rahu be associated with a benefic, there will be a visit to a new king.

52-53. Pressure of hard work, as a government functionary, loss of position, fears, imprisonment, diseases, agony to self and kinsmen, heart disease, loss of reputation and wealth, will be the results, if Rahu is associated with a malefic, or malefics in the 8th, or 12th from the Lord of the Dasha.

54-55. There will be fear of premature death, if Rahu is in Dhan, or in Ari. The remedial measures to obtain relief from the above evil effects, are recitation of Mantras of Goddess Durga and Goddess Lakshmi in the prescribed manner and giving a tawny-coloured cow, or female buffalo in charity.

56-58½. Effects, like physical felicity, gain of wealth, beneficence of the king, celebration of auspicious functions, like marriage etc., at home, availability of sweetish preparations, increase in cattle wealth, attending discourses on Puranas etc., devotion to deities and the preceptor, interest in religion, charities etc., worship of Lord Shiva etc., will be derived in the Antar Dasha of Guru in the Dasha of Budh, if Guru is in a Kendr, Trikon, or in Labh, or, if Guru is in his exaltation, or in his own Rāśi.

59-61. Discord with king and kinsmen, danger from thieves etc., death of parents, disgrace, punishment from government, loss of wealth, danger from snakes and poison, fever, losses in agricultural production, loss of lands etc., will be the results, if Guru is in his debilitation Rāśi, is combust, or is in Ari, Randhr, or in Vyaya, or, if Guru is associated with, or receives a Drishti from Śani and Mangal.

62-63½. There will be happiness from kinsmen and from one’s son, enthusiasm, increase in wealth and name and fame, giving grains etc. in charity, if Guru is in a Kendr, Trikon, or in the 11th from the Lord of the Dasha and, if Guru is endowed with strength.

64-64½. Agony, anxiety, danger from diseases, antagonism with wife and kinsmen, wrath of the king, quarrels, loss of wealth, danger from Brahmins will be the results, if Guru is weak and, if Guru is in the 6th, 8th, or 12th from the Lord of the Dasha.

65-66. There will be physical distress, if Guru is Dhan’s, or Yuvati’s Lord, or, if Guru is in Dhan, or Yuvati. The remedial measures to obtain relief from the above evil effects are recitation of Shiva Sahasranam and giving a cow and gold in charity.

67-68½. Effects, like well-being in the family, acquisition of a kingdom, enthusiasm, increase in cattle wealth, gain of a position, visits to sacred shrines etc., will be derived in the Antar Dasha of Śani in the Dasha of Budh, if Śani is in his exaltation, his in his own Rāśi, or in a Kendr, or Trikon, or in Labh.

69-70½. Danger from enemies, distress to wife and children, loss of thinking power, loss of kinsmen, loss in ventures, mental agony, journeys to foreign lands and bad dreams will be the results, if Śani is in the 8th, or 12th from the Lord of the Dasha.

71-72. There will be fear of premature death, if Śani is Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief from the above evil effects and to regain sound health are performance of Mrityunjaya Japa and giving a black cow and female buffalo in charity.

To Follow: Effects of Antara Dasa in Maha Dasa-V

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Sianala, Montreal, May 2010