Indian Benefit Mantra for a Child

This mantra may be recited for getting a son, or for childless couples, who want a child.
Devaki-sut Govinda Vasudeva JagatpateDehi me tanayam Krishna Tvaamaham sharanam gataha
O Son of Devaki and Vasudeva, the Lord of the UniverseO Krishna! give me a son; I take refuge in you
As such, the result is up to the Lord. We do our best, but in the end, He knows what is good for us. I cannot promise that this mantra will work, but faith is known to move mountains.
Mantra for Improving Life
Someone wrote to me for a mantra for securing a good job. The following mantra can be applied not only for that, but to help improve one's life or to help secure what your heart desire's. More than just a mantra, it requires a surrendering of oneself to the Lord. To understand more of the concept of surrender, please read the translation of 'Nisaadhanta', a discourse by Shree Morari Babu, in the books section.
This Mantra is from Ch IX of the Bhagvad Geeta. It is the Verse 22:
Ananyaa shchinta yanto maamYe janaah paryupaasateyTeshaam nityaa bhiyuktaa naamYogakshemam Vahaamyaham
It means:
To those men who worship Me alone,thinking of no other, of those ever-united,(To those men, ever-united in love, who surrender to Me, after having done their best)I secure what is not already possessed,and preserve what they already possess.
Mantra for a Peaceful Life
Sarveshaam Svaastir BhavatuSarveshaam Shaantir Bhavatu,Sarveshaam Poornam BhavatuSarveshaam Mangalam BhavatuOm Shanti, Shanti Shanteeh
May Health abound foreverMay Peace abound foreverMay complete abundance, abound foreverMay auspiciousness abound foreverOm Peace Peace Peace!
Easy Mantras for Busy People
This is in reply to message received from Viki which was :
I would like to know some very simple mantras that one can chant during meditation like one or two word phrases for health and strength and peace.
My reply :
You have requested one or two word phrases for health, strength and peace.
For health: 'Aham Aarogyam' meaning I am healthy. Om Trayamabakam...on my website, also for health, but longer
For strength best is the Gayatri which you will find on my web-site, but since you have requested one or two phrases then: Aham Brahmaasmi' meaning I am God
For peace 'Om Shanti Shanti Shanti'
Hope I have been of some help.
Sincerely, Shakun
Mantras for Difficult Times
Let me share a mantra with you that claims that the Lord's Grace can make the cripple climb mountains and the mute eloquent. With this mantra, you are asking for the Lord's grace to ease you out of difficult situations.
Mookam karoti vaachaalamPangum langhayatey girimYatkripaa tamaham vandeyParamaananda Maadhavam
Which means:
I salute that Madhava,the source of Supreme Bliss,whose Grace makes the dumb man eloquentand the cripple cross mountains
There are times in life where the more one tries to remedy a situation with someone, the worse it becomes. When you encounter a situation where even communication fails, then recite the following Mantra. It is the 15th verse of the 15th chapter of the Bhagvad Geeta. Lord Krishna states:
Sarvasya chaaham hridi sannivishtoMattas smritir jnaanama pohanamchaVedaishcha sarvaair ahameva vedyoVedaanta krid veda videva chaaham
Which means:
I am seated in the hearts of all.Knowledge and memory stem from Me,as well as their absence.I Am verily that which has to be known by all the Vedas.I Am the author of the Vedanta,and the Knower of the Veda I AM.
The key sentence here is that Krishna claims that He is seated in the hearts of all. As you recite this Mantra, know that the other person is aware of whatever you truly are experiencing vis-à-vis them, and/or the situation.
It pays to pray to Hanumanji as He was the instrument in re-uniting Shri Ram with Ma Seeta. Also Shree Ram is forever indebted to Hanumanji as the latter wanted nothing in return for His services. All He wanted was to continue to be devoted to the Divine Pair.
Do read the Hanuman Chalisa and the translation of the Sunder-Kaand as these prayers are a great help in times of trouble. Also, the one prayer acknowledged by Lord Vishnu, as the prayer to remove problems and gain the Lord's grace is the Satyanarayan Katha. This prayer should be done on full moons only for maximum effect.
In the end, remember that the Lord knows best. You must repose your trust in him, and always end your prayers with the words, "Lord, thy will be done." This way, whatever is right, will happen.
Mantra for Health
Om! Tryambakam Yajaamahe Sugandhim Pushtee VardhanamUrva ruka meva BandhanaatMrityor Muksheeya Ma amrutaat
Om Tryambakam
The 3-eyed One ie Lord Shiva
Yajaamahe
we all worship
Sugandhim
Full of Fragrance
Pushti
Strength
Vardhanam
One who increases
Urvaa
ripe cucumber
Arukam
Ready to be plucked
Eva
just like
Bandhanaat
from bondage
Mrityo
of death
Muksheeya
Bestower of salvation
Maa
never
Amrutaat
towards Eternity
Om! We worship Lord Shiva (The 3-Eyed One) who is full of fragrance and who nourishes all beings; may He liberate me from death, bestow salvation and (lead me) towards Eternity (Make me immortal) just as the ripe cucumber is severed (from the creeper) of its bondage.
Mantras of Ma
The 'Mother' is the manifestation of the Absolute Energy that pervades the Universe.
As 'Durga' sitting on a Lion, Mother is a Manifestation of 'Shakti' or the Primordial Energy. The Power to breathe, walk, digest etc, comes from Ma Durga.
As Laxmi She is abundance. Not only material, but of Air, Land, Space etc.
The fact that one has understood what one has read so far is due to the Grace of Ma Saraswati' She is the 'OM', from where all sound emanates.
'Ma' is the 'Garbha' (Womb) from where the Universe manifests. The word 'Garba' stems from 'Garbha' and symbolises the 'Dance of Creation' Mother holds us in her arms when we feel dejected, gives us various gifts from time to time, but admonishes us when we cross our line.
There are various Mantras which are recited to revere the 'Mother' or 'Ma' as every devout Hindu calls Her.
Below I present some:
1) Asato Ma sadgamaya Tamaso Ma Jyotirgamaya Mrityur Ma Amritam gamaya
Which means: Oh Mother! From untruth, lead me to the Truth, From Darkness, Lead me towards the Light, From Death, Lead me to Life Eternal.
2) Sharanaagata dinaarta Paritraana paraayane Sarvasyaarti harey Devi Naraayani namostute
Which means: Salutations be to you, O Mother You who are intent on saving the downtrodden and distressed that come under your refuge. Oh Devi! you remove the suffering of everyone
The following Mantra of Ma, is one of my favourites as it can be said anytime of the day, and anytime during your life, to pray for benediction for yourself and all your loved ones.
3) Om Sarva mangala Maangalye Shivey Sarvaartha Saadhikey Sharanye Trayambikey Gauri Naraayani Namostutey
Which means:Oh Gauri Ma!, consort of Lord Shiva,You, who bestow auspiciousness on all,And fulfill everyone's' wishes,I prostrate myself before Thee,Take me under your care.
The following Mantras describe the various qualities of Ma:I have picked up 3 and I generally like to say them during Navratra as they are rather simple to remember and recite:
4) Ya Devi Sarvabhuteshu Shakti Rupena Sanshtita Namastasyai Namastasyai Namastasyai Namo Namaha
Which means:Prostrations unto Thee, O Devi (Ma)who dwells in all beings in the form of Shakti (Energy)
5)Ya Devi Sarvabhuteshu Budhi Rupena Sansthita Namastasyai Namastasyai Namastsyai Namo Namaha
Which means:Prostrations unto Thee O Devi (Ma)who resides in all beings as Intelligence (Wisdom)
6)Ya Devi Sarva bhuteshu Laxmi Rupena Sansthita Namastasyai Namastasyai Namastasyai Namo Namaha
Which means:Prostrations unto Thee O Devi (Ma)who resides in all beings in the form of Laxmi (abundance)
Mantra for Marriage
This is a mantra for girls who want to get married. They should say this mantra on a daily basis
Kaatyaayani Mahaamaayey Mahaa YoginyaDheeshwaree NandaGopasuta Devi Pati Mey Kuru Tey Namaha
O Katyaayani! MahaaMayey (Names of Ma the Mother Goddess) Supreme Lord of all great Yoginis,Make Shree Krishna, my husband:Prostrations unto Thee.
Mantra For Prosperity
Aayur dehee Dhanam DeheeVidyaam dehee MaheshwariSamastamakhilam deheedehee mey Parameshwari
Give me long lifeGive me wealth,Give me knowledge, O Maheshwari (Mother Goddess)O Parmeshwari, give me alsoeverything else that I desire
This is a mantra of Maheshwari. Maheshwari is the consort of Maheshwara, another name for Siva. It is said that Siva always grants the boons of those that pray to him or his consort.

Mantra for Studies
Mantra to be chanted before you begin your studies:
Saraswati namastubhyamVarde KaamarupiniVidyarambham karishyamiSiddhir bhavatu me sadaa
It means:
My humble prostrations unto Thee, O Goddess Saraswati,You are the fulfiller of all my wishes,I start my studies, with the request that I achieve perfection in them.
Mantra for Success
Krishna Krishna MahaayoginBhaktaanaam BhayankaraGovinda ParmaanandaSarvey Mey Vash Maanay
O Krishan, O Krishna!Thou art the Yogi of Yogis.Thou bestoweth fearlessness on Thy devotees.O Govinda! Thou art the giver of Supreme Bliss.Bring everything to my favour.

The Netra Tantra information

The consonant Ka, of all the letters of the alphabet, is the form of Mulaprakriti. Therefore, by every effort, one should worship the letter Ka, dearest - Kamadhenutantra XVII
The Netra Tantra is attributed to the school of Kashmir Shaivism and is usually printed with a commentary by Kshemaraja. Here is chapter one, translated for the first time into English. Chapter Ten of this tantra, also translated, can be viewed here.
The work, divided into 22 adhikaras of uneven length, centres around Mrityunjaya , here described as Amritesha, and his cluster of shaktis. Chapter one is below. In chapter two, there is discussion of the three shaktis Iccha, Jnana and Kriya. Chapter three is concerned with the puja (yaga) of Mrityunjaya, while chapter five discusses initiation (diksha).
In chapter six, the rules of abhisheka are given, while chapter seven deals with Amritesha, or Shiva as god of amrita or nectar. This has gross, subtle and supreme meanings, the text says.
Chapter seven is interesting because it is close in nature to the Siddhasiddhantapadhati, enumerating the six chakras, the sixteen adharas, the three lakshyas and the five vyomas (aethers), as well as the granthis and the nadis within the body.
Chapter eight deals with yoga of the tantras, while chapter nine begins to discuss the different tantrik divisions known as vama, dakshina, siddhanta, Saura and Vaishnava, and how they relate to the Vedas. Amritesha, says Bhairava in the text, is pure, like crystal and extends everywhere, giving the fruit of all agamas (sacred tets). The chapter gives different meditation images of Shiva. Chapter ten is translated elsewhere on this site.
Chapter eleven, devoted to the Uttaramnaya, starts with a dhyana of Tumburu, who is of the colour of dazzling white snow, or the kunda flower. Shaktis mentioned in this chapter include Jambhani, Mohani, Subhaga and Durbhaga. Chapter twelve concerns the Kulamnaya, and outlines the mandala of Bhairava and different shaktis and worship conducted there. More meditation images are contained in chapter thirteen, which also contains a rare dhyana of Brahma. This teaching is open to all, be they female, male and of whatever caste and hue. Brahma is described as having four arms, handsome, red in colour, effulgent, seated on Hamsa (a swan, but here meaning the mantra). He holds a staff, a rosary of akshas, a jewelled water pot and the four vedas.
In chapter fourteen, the role of this mantra and Iccha, Jnana and Kriya Shaktis are discussed, and the supremacy of the mantra. Chapter fifteen describes how Amritesha's mantra is all protective, while the next chapter describes different siddhis obtained from the worship. That topic is continued in chapter seventeen, which also covers the kavacha.
Chapter eighteen is devoted to Amriteshvari, or the shakti of Amrita, as well as describing the purifications that mantras must receive to become successful. Chapter nineteen is long, with 226 shlokas (verses). It starts with the Devi asking Shiva to describe afflictions caused by bhutas, pretas, yakshas, pishachas, rakshas and the like, and how they can be prevented. Chapter twenty deals with the yoginis, such as Shakini and others of the bodily dhatus. Chapter twenty one discusses the nature of mantra, while the last chapter concludes with the great merit of Amritesha (Mrtyunjaya's) mantra.
Chapter One
Hail to the ordainer of destiny, the being who manifests three ways in the three worlds, the possessor of Shakti who creates, maintains and destroys in the cosmos, the being whose nature is amrita, Shiva, the supreme essence of Brahma, Vishnu and Isha.
Seated on Kailasha Peak is the god of gods, Maheshvara, Hara, the altar of dalliance, with his hosts and his spouse Parvati.
Having seen the happy god, and with the desire of benefiting living beings, suddenly Parvati left his side, and grasping his feet, questioned the contented Parameshvara in a very devoted way.
Shri Devi said: Lord god of gods, Lokanatha, lord of the cosmos, you have accomplished a great miracle, a cause of astonishment. You are god of all that exists, but my supreme master.
This secret, hard to distinguish and difficult to accomplish, is unknown to Kartikeya, to me, to the gods or to the ganas. It is certainly unknown to lords of yoga, to the Matrikas, to the rishis and to the yogis.
Lord of creation, speak now of this, if you are kindly disposed towards me! O Lord, I entreat you by your obligation to speak fully.
Thus having heard the words of Devi, the one with the smiling face spoke: Ask anything you wish, O one with beautiful hips. The secret is in your heart. I will certainly speak fully. You please me, O pure one!
Devi said: Bhagavan, lord god of gods, cause of various miracles, beautiful one of miraculous appearance, I wish to hear of that not already revealed. Handsome lord, I want to hear about the cause of the utmost bliss, to be related to me by you.
The all-seeing eye is made of water, Deva. How, then, may it become fiery and wrathful, flaming and burning up time? Saturn was reduced to ashes by the power of this eye. Deva, how is such wrath produced, that fire which desires to burn time? It consumes all creation, destroying Brahma and all that is permanent.
In a similar way, Parameshvara, Kama was burned up by its play. What is this cruel, fiery eye, O Natha, which is always invisible yet is the cause of great miracles? How does fire come to be within this eye? Who does it see? How may an eye be made of fire? Why is it invisible? O cosmic lord, how comes it that this eye, the essence of immortality, augmenting the whole cosmos, has given birth to the cosmos?
Deva, these graceful nectar-like eyes are the cause of my bliss and behind the process of creation. How may this fire known as the fire of time come to create? Bhagavan, I want you to answer all this.
Shri Bhagavan said: I am moved by the great eagerness of your questions. Listen, dearest, I will speak of all relating to the fire and ultimate nectar which is within my eye and of its yoga.
Its real nature is without origin, pure, pervading all and omnipresent. It is within all living creatures and present in the hearts of all things, attained by yoga, difficult to accomplish, hard to attain for all beings.
It is like my own semen, self-knowledge, my supreme part. It is the essence of all semen, the strongest of the strong. Certainly, and without any doubt, it is the quintessence of all ojas, eternity itself.
From me came she known as supreme Iccha Shakti, one with Shakti, born from my own nature. Just as fire and heat and the sun and its rays are inseparable, so also Shakti herself, the cause of creation, is inseparable from the cosmos.
Within her is that which is both manifest and unmanifest. She is all-knowing, with all qualities, manifested as Iccha, Jnana and Kriya and so forth, and in her, knowledge, the six qualities and everything else are situated. All light dwells in her.
She is the essence of Mahakriya, the unified mother of action. She both creates and destroys and is the very self of Anima and the rest of the eight siddhis. Thus, these three Shaktis of mine are called Iccha, Jnana and Kriya, it is said. In me dwell the three playful abodes of Sun, Moon and Fire. In the play of my magnificent three eyes is the substance of these three. I create, sustain and destroy the universe.
I am the dwelling place of the three bodies and of creation, maintenance and dissolution. My effulgent and life-giving semen pervades all. With my forms of Iccha, Jnana and Kriya I am the ultimate eye nectar.
This semen is the supreme realm, the highest form of nectar, supreme bliss, the quintessence, complete knowledge, pure, the core of the three eyes. This is called the Mrityunjaya (conqueror of death) and gives success to all. He (Mrityunjaya Shiva) is the giver of success, the supreme divinity, liberating from all sorrows, the god destroying all ailments, removing all delusions, Shiva, the alleviator of poverty, eternal, conqueror of death, permeating all, infallible, without stain, peaceful, all-giving, all-liberating.
His brightness is equal to 1,000 million suns and 1,000 million fires, liberating from the sixteen kalas, effulgence itself, unassailable by gods or demons. With my fiery eye I burn everything in an instant and I may also create and maintain. There is nothing greater than this certain semen- like thing seen everywhere, the essence of vajra, taking one to the state of Rudra, like a renowned sword which is death to all enemies and stops all elementals, weapons and arms.
This one semen becomes multifold, diffusing itself limitelessly with many variations. The magnificence of this great Pashupata is that it is like Vishnu's discus or Brahma's staff and is the very essence of all weapons. Appearing in various forms, this weapon spreads in many ways. My semen creates the different gods themselves.
I, the lord of yoga, through my own Shakti, manifested the entire cosmos. She is the supreme protectress from fears and anxieties, allaying fear, destroying enemies and the supreme giver of liberation, most certainly. O Beautiful One, even great poetry could not describe the greatness of this!
This great thing, the giver of grace, the most excellent boon giver, causes manifestation, maintenance and the great intensity of Rudra. It should be regarded as immeasurable, knowledge itself, the great power of mantra, the protector of all the elements. Very hidden, you should always conceal it. Devi, it has now been revealed to you. What else do you wish to ask?

Spiritual couple

We all have wished a perfect, sublime relationship with an opposite sex human being.
Some of us succeeded by the first time, others succeeded after many failed tries, and others are still looking for. But don't worry about this, because "everybody has his own half" as an ancient proverb tells us. Sooner or later, you and your lover will become to enjoy the most sublime aspects of love, depending on how fast you will be aware of the REALITY.It is essential to understand the typical mistakes usually done in a so named normal or conventional couple. From the beginning this kind of a relationship is supposed to be a failure. Being aware of our mistakes we can build up a perfect affair according to our best ideals.Here it is a comparative analysis of the two types of couple, the conventional one, and the spiritual one.

CONVENTIONAL COUPLE

Closed process The couple motivations aren't clarified. For the most of the times, the couple is modelling having a standard pattern established by the others and not after the self-inner standards. It is preferred the security, the stability, the transformation is avoided. That is why the individual evolution is very slow. Everybody tries hard to be according the other one's image of him (her); he (she) isn't acting in a free way. He (she) doesn't do what he (she) feels.

SPIRITUAL COUPLE

Opened process It is clearly set up the spiritual purpose, the common objectives that constitute the foundation of the relationship. The mutual recognition of the other one's freedom. The both lovers honestly and openly express what are they, what do they want and what are their targets. The transformations are accepted, there is no jealousy, and this is the reason for that the individual evolution is very fast.

Doubt

The closed process provokes a less of self-confidence and a less of confidence in the other. You are attached, you feel dependent. You need the other for putting you in value.

Trust

An opened process makes each of the lovers aware of their independence. You don't try to change the other one, you accept him/her as he/she is. You help him/her by your own presence.

Competition

It appears the fight for powers (who gives orders?) and authority, conflicts of parts. The own interest comes first. The ego has the power.

Understanding

Each lover has the same "rank", the same responsibilities. Each of them respects the other one's "space" and his (her) desire to be together or alone. Change of parts: you are here to help the other one to advance.

Dependency

You have different point of view that you want to impose. You feel alone and unfulfilled. You are afraid of being abandoned.

Autonomy

Each of them is self-sufficient, not dependent on the other one. The love confers safety. Each lover is opened to the other's desire of spiritual evolution. So, there is a good understanding of the "tools" used by everyone for spiritual development, (spiritual practice, spare time, travels, etc.). This drives to spontaneity and harmony.

Conditions

The dependency provokes conditional exchanges. The relations are lead by rules, contract, and compels. The base of the relationship is the idea of truck: you offer if you get something in return, the attitudes are premeditated. Manipulation.

Liberty

Autonomy provokes tolerance, detachment, and abandon. There is no longer the case of domination or possessiveness. They spontaneously explore together the joyful adventure of the aware evolution in two. Happiness, mutual confidence, harmony.

Boredom

The lovers create rules because they don't enjoy any more spending the time together. They enter in a routine that destroys the creativity and the inventiveness. Each of them begins to think that the other one is his (her) cause of unhappiness and this is the reason for that she (he) must defend from the other one.

Creativity

Constantly, the lovers play the loving game. This generates good mood. Spontaneity, inspiration, amusement. Spontaneous change of parts and duties. There are invented new ways of love. You feel really good and happy together.

Insecurity

You have the feeling that something is missing, you do not exactly what is it, and you have feelings of fear, instability and culpability. You avoid the other one or you reproach him (her) a certain behaviour that upset you. You want to make a family hopping to find out a solution for the problem and to find more stability.

Security

The profound love makes the stability feeling to appear. It can appear the wish of having a family, not because the lovers are afraid of losing one another, but in order to fulfil their spiritual purpose. The spiritual merging of the two lovers induces a superior security feeling.

Sensation of couple failure

The impotence of changing the flow of events. Each lover begins to undervalue one another. It can appear resentments that can provoke even unbalance. Desperateness. You have the feeling that is nothing you can do. You see no way to bring back the harmony in the couple.

Perfect love

Feeling of abnegation and devotion. The mutual devotion awakes the divine essence in both lovers and the mutual abnegation generates the good mood of the lovers. You exist for love. The love becomes cosmic so that you feel that God is the One who loves you throughout your lover.

Separation

The only solution is the separation, the divorce. You experience the desperateness and the loneliness, that could yet be the opportunity of a transformation, of a possible discovering of the autonomy and freedom.

Unity

The relationship is the opportunity to achieve the spiritual wedding or in other words the spiritual union of the two lovers. The lovers discover the primary love - the love between two archetypes, the male archetype and the female one. This love leads the lovers to UNITY, divine grace and blessing. They fulfil the ideal of any couple which is the discovering of the UNITY or in other words of the SUPREME REALITY.

Lord Ganesha

Ganesha or Ganapati is an extremely popular God in India. He is called Vighneshvara or Vighnaharta, the Lord of and destroyer of obstacles. People mostly worship Him asking for siddhi, success in undertakings, and buddhi, intelligence. He is worshipped before any venture is started. He is also the God of education, knowledge and wisdom, literature, and the fine arts. In reality, He is Brahman.
Ganesha is also one of the five Gods the worship of whom was popularized by Adi Shankaracharya; the other four being Vishnu, Shiva, Shakti and Surya. The worship of these five deities is called the panchaayatana puja. In some cases, Skanda is also worshipped.
It is said that Ganesha was born when the eternal couple contemplated on AUM. If you view Lord Ganesha sideways, then you will see the symbol AUM in sanskrit. That's why Ganesha is called AUMkara and worshipped first. AUM is praNava. What is meant by praNava. pra is short for prakriti and navam means excellent boat. That is, AUM is the way to cross the ocean of worldly existence.
Ganesha Legends and names
The following stotra is from the narada purana, and is recited to remove all troubles and get liberation.

praNamya shirasaa devaM gaurii putraM vinaayakaM
salutation head god gaurii son vinaayakaM

bhaktaa vaasaM smaren.h nityaM aayuH kaama artha siddhaye 1
devotee stays remember always longlife desired wealth powers

One should bow the head and offer obeisance before the
son of Gauri, Vinayaka, whose abode is the devotees, and
remember Him always for the purpose of obtaining longevity,
desired powers and prosperity.
Vinakaya is like all of us, never born and eternal. But it is our nature to associate a naama-ruupa to everyone including Gods. The divine, pleased with this, bestows forms on themselves (Shankara). All devotees start with the purpose of obtaining desired powers or with a wish to live long. Eventually, all of the true devotees see the futility of such a venture. Why live long ? As long as one earns money and is fit, everyone fawns on him but when one gets old, everyone forgets him. When life leaves the body, even the spouse who enjoyed the body runs away from it fearing that death will touch that person too (Shankara). Why live long in a body when one can realize that the person is immortal by letting go of the notion there is a body-mind. As long as the body lives, the mind should be fixed on Divinity. The life lived catering to the senses should not counted as living.
prathamaM vakratuNDaM cha eka dantaM dvitIyakaM
first curved trunk and one tusked secondly

tR^itIyaM kR^ishhNa pi.ngAkshhaM gaja vaktraM chaturthakaM 2
thirdly black red-eyed elephant faced fourth

(Now the twelve names of Ganesha are mentioned. One must
utter) first the name Vakratunda, One with a curved trunk,
second ekadanta, the single-tusked One, third Krishnapingaksha,
the black and red-eyed One, fourth gajavaktra, the God with the
face of an elephant.

The trunk should be curved to the left for normal idols. If it is curved to the right, it is called siddhi vinakya and needs special worship. One should be very careful in worshipping such idols.
The trunk of Ganesha reaches the sweet, modaka. Ganesha is known as modaka priiya. When Ganesha was "born", the Gods were very happy and presented Parvati Devi with modaka. They said anyone who smells it realizes he/she is immortal. He who eats it will become great in both spiritual and worldly knowledge. This is said in the padma purana.
Trunk is also an unique instrument. It can pick up a needle and also a huge tree. No man made instrument can do both. Similarly, Ganesha will give you wealth, health etc. or liberation (we will see that in the later verses). He will give you what you sincerely ask unless there is a reason (see under large ears). If you ask Him, he will grace you with the touch of his trunk, and smash all the obstacles with the same trunk. The trunk hangs between the two tusks signifying discrimination between the worldly and spirituality. Ganesha, beyond all dualities, is attached to neither.
But why is the trunk curved to right so special and so strict ? The iDa naaDii is on the left side, while the pingalaa naaDii is on the right. The left-turning trunk has easy rules and one can do puja however one wants with respect since the ida naadii is the moon. but the right turning nadi is the sun and will burn one if rules are violated. When the trunk is facing straight forward, then it signifies the sushumna is entirely open. Idols such as these are very rare and special. Even more special is the trunk where the trunk is swung up right in the air. It means the kundalini shakti has reached the sahasra permanently.
The single tusk is because the tusk was broken when Ganesha killed Gana, the demon. Another incident is related to the breaking of the tusk to write the Mahabharata. The following are other incidents. The name ekadanta is from the incarnation to subdue mada-asura (pride). The asura after surrendering to ekadanta describes that eka is the embodiment (maayaa) and danta stands for truth (satya). Thus, ekadanta stands for the supreme truth that weilds maya. Who weilds the maya ? Mahamaya. Who is Mahamaya ? Ekadanta. Ganesha ate all the modhakas and became very fat. When he could not move, the moon laughed at Him. Ganesha broke his tusk and threw it at the moon. Thus he became ekadanta. Later, the moon apologized. The inner meaning is that the light was covered by the maya. How does eka stand for maya ? Mudgala purana says so. the interpretation is that eka means one. Everything is one. But maya is the bija of the brahman. Only the maya makes it seem it is many. Mudgala purana says that the tusk stands for both creation and the one who supports creation. the creator and the created are not different.
Why is Ganesha red-eyed ? I don't know. Maybe he is crying at my ignorance and become red-eyed. :-) Generally, it is referred to the slaying of the slaying of the demon Sindurasur.
Gajavaktra means elephant faced. Perhaps the most popular story regarding Ganesha's origin is the one derived from the Shiva Purana. Mother Parvati once wanted to take a bath and created a boy from the dirt of Her own body, asking him to stand as a guard outside while She bathed. In the meantime Lord Shiva returned home to find a stranger at His door, preventing Him from entering. In anger, Shiva cut off the boy's head, upon which Parvati was stricken with great grief. In order to console Her, Shiva sent out His troops (gaNa) to fetch the head of anyone found sleeping with his head pointing to the north. They found an elephant sleeping thus and brought back its head. Shiva then attached the elephantine head to the body of the boy and revived him. He named the boy Ganapati or commander of His troops, and granted Him a boon that anyone would have to worship Him (Ganesha) before beginning any undertaking.
Of course, there are several esoteric meanings to having an elephant head. An elephant is strong, but always calm. It is the one of the few animals which is self-aware and even has rituals for funerals. Despite its strength, it is vegetarian. Hinduism allows for animals to be worshipped, because essentially everything is Divine. We should see Divinity in every living being. gajavaktra has an inner meaning also. gao is sound and ja is to be born. Thus, gajavaktra is one who is born from sound. Another derivation is ga is goal and ja is origin. Thus, Ganesha is the origin and goal of life.
The mudgala purana states that the ganapati took the vakratunda incarnation to subdue the demon Maatsarya-asura (envy, jealousy). The demon was born out of the negligence (pramaada) of Indra. Indra is the Lord of the subtle tendencies i.e., the mind. When the mind is neglected, then demons are born. The bad demon is envy. This demon can be found in all fields, including spirituality. Only when duality of "me" and the "other" is lost, one truly awakens to the state of nondual objectless awareness. All that is left is pure bliss and consciousness.
Let us look at the next verse,
lambodaraM panchamaM cha shhashhThaM vikaTameva cha
large belly fifthly and sixthly gigantic/gross and

saptamaM vighna raajaM cha dhUmra varNaM tatha ashhTamaM 3
seventh obstacles lord and smoky colored thus eighth

fifth lambodara, the God with a large belly, sixth vikata,
the gigantic One, seventh vighnaraja, the Lord (and destroyer)
of obstacles, dhumravarna, the smoky-colored God,

Lambodara was born to overcome the demon krodha-asura. When the ocean was churned, and the asuras and devas quarelled about the nectar, Vishnu took the form of Mohini and Lord Shiva also took a form. Out of this encounter was born the demon krodha-asura. Krodha is anger. One has to control anger at all times. What is the cause of anger ? A feeling of inferiority/superiority. When all that exists is Her manifestation, who should be I against ? If at all I should be angry I should be angry at my ignorance i.e., my association with the unreal. When some one makes fun of us, the way we talk, dress etc., we should be internally thank them for giving us a test and feel very happy. We should laugh with them and tell Shakti, 'Thanks for testing.' But after sometime, we don't even feel that they are making fun of you. When a right hand becomes dirty, does the left hand laugh at it ? As krishna says in BG, anger leads to delusion and loss of discrimination.
Another story for lambodara states that Kubera went to the eternal couple and wanted to show off his wealth. He invited them to dinner. But, the couple denied Kubera's request and sauid he could feed Ganesha instead. Kubera laughed, and said 'I can feed many children like this.' Ganesha calmly went to his place and sat down to eat. He started eating all the food. Kubera's army had a tough time feeding the child. Then, Ganesha started eating all the furniture, palace etc. Kubera became very afraid but Ganesha merrily said, 'You promised my parents u will feed me. Now, I have to eat you.' Kubera ran away and pleaded with Shiva. Shiva gave him a handful of rice and asked him to give it to Ganesha without pride. Kubera went back. By this time, Ganesha's stomach had become very huge but the child was merry. When Kubera served a cup of rice with humility, Ganesa;s hunger was satisfied. We should be never proud of our material or spiritual accomplishments. Everything has been given unto you by Ganesha, and He can take it away any time. We should be unaffected by these successes or failures by surrendering ourselves completely to His feet. Ganapati's belly enshrines the entire brahmanda and that's another reason his pot belly is called lambodhara.
Vikata was an incarnation to overcome the demon kaama-asura (lust). The demon was born due to a boon from Lord Vishnu, and obtained various siddhis. He married tR^ishhNa (desire) and had two sons, decay and corruption. Finally, they were killed by Vikata. When one has lust, to satisfy the lust, action is taken, but the desire is never satisfied even after indulging in them. The sons who are born are only decay and corrupt. No desire can be satisfied by indulging in them. That is like throwing kerosene in fire instead of water. One should control these vaasaana-s by throwing the water of detachment on them or go to the source of these vaasaana-s or ask 'To whom do these desires arise ? Are they mine ?'
Vighnaraaja is similar to Vijneshvara, i.e Ganesha is the lord and destroyer of obstacles, respectively. Why so ? Lord Shiva says to Parvati that Ganesha will create numerous obstacles for those who do not follow the path of dharma but he will remove all the obstacles to those who revere knowledge, shruti and guru. Even if one has to worship shiva or Vishnu, they have to worship our friend, Ganesha, first. This incarnation was born to overcome mama-asura. When Parvati laughed, the incarnation was born signifying mama (mine), but he fell into bad habits and got Mohini (enchantment). The worst sense is 'This is mine,' and leads to all kinds of errors including the thought 'I am the body/mind, as distinct from his/her body/mind.' This type of thought can be killed only by vighnaraaja.
DhuumravarNa rode upon a horse and overcame the demon Abhimana-asura (attachment). The creator Brahma blessed sun and gave him siddhis. The sun thought to Himself, If not for me, nothing in the earth would function. Thinking such, he became proud and sneezed and out of him was born a demon named aham (I). Aham married egoity, the daughter of negligence and they had two sons arrogance and pleasure. When the thought of I arises, it is pure and unadulatered. But, it mixes with the unreality, neglects the mind and marries egoity. Out of egoism is born arrogance and a search for incessant pleasure. Man is ignorant when he says 'I am such and such.' but when he says that with pride, he is arrogant. Seeking pleasure outside in objects, he becomes attached to them. This attachment to the unreal can be killed only DhuumravarNa (why is he smoky-colored ?). Man's ego is like smoke, it is everywhere, but when searched for, it cannot be found. Search, in this case, means self-enquiry as to 'Who am I ? Where does the ego arise from ?'
navamaM bhAlachandraM cha dashamaM tu vinAyakaM
ninthly forehead moon and tenthly the great leader

ekAdashaM gaNapatiM dvAdashaM tu gajAnanaM 4
elevently gaNa-lord twelfthly the elephant-faced

ninth bhalachandra, One whose forehead is adorned by the moon,
tenth, vinayaka, the great leader (of army),
eleventh, ganapati, the lord of gaNas, and twelfth
gajanana, the elephant-faced One.

Gajanana - We have already seen the origins of the word gaja. Gajanana was born to overcome the demon Lobha-asura (greed) and Moha-asura. Once Kubera, the richest person, meditated on the eternal couple of Lord Shiva-Shakti. After a long penance, They appeared before Him. Kubera thought to himself that since He was the richest person, everyone would be greedy for his wealth. So thinking, he cast amorous glances at the Divine Mother, Parvati. Parvati was greatly angered that Kubera would think like this of Her and cursed him saying that She was not greedy (She had Shiva, no other wealth is necessary) and Kubera was deluded by moha. Out of this encounter was the asuras. They were killed by Gajanana.
Balachandra - Ganesha's head is adorned by the moon. The moon signifies the subtle tendencies i.e., the mind.
Vinakaya and Ganapati - He is the lord of gaNas (groups, numbers) and the leader of the army. To the King Aabhijit and queen Gunavati was born a beautiful son named Gana. He was very bright and strong. In addition, he had great devotion to Lord Shiva. Lord Shiva pleased with his devotion granted him some boons. However, this increased Gana's ego and he also fell into bad company. One day he visited sage Kapila's ashram. Kapila had a gem called Chintamani which was wish-fulfilling and could provide food for thousands. When Gana saw this, he wanted to possess the gem but Kapila did not want to give it to him. But Gana forcibly took it away from him. Kapila prayed to Lord Ganesha and Ganesha appeared in the dream of Gana and cut off his head. Gana, on waking up, did not repent but became angry and took his army to kill Kapila. Gana's father, abhijit, pleaded with Gana to give Kapila back his gem but Gana did not heed the advice. However, on reaching Kapila's ashram he found that Ganesha had assembled an army. In a huge fight, Gana was killed by Ganesha and Ganesha restored the Chintamani to Kapila.
Kapila, however, gave it back to Ganesha saying that even a small gem like that is the cause of all troubles and wealth is the root of many troubles of the world. Kapila, however, requested Ganesha to stay in that place. That place is called 'Chintamani Vinayaka' and is at Theur, near Poona (Pune). There are also other incidents involving other demons called gana in the Ganesha purana and mudgala purana. Let us look at the esoteric meaning. Gana means numbers, groups of. That is, any group is a gana. Thus Lord Shiva's group of attendants, servants, mischieveous children etc. are called ganas. But what is a group ? Mind is a group of thoughts. Who is ganapati ? the lord of ganas- i.e group of thoughts. Who is the Lord of Thoughts ? Obviously, the source of thoughts. What is the Source ? Atman i.e. Ganapati.
Normally if we overeat, we are not merry. We feel pain, but Ganesha will be our friend and eat all our obstacles and still be very merry. See the incident under Lambodhara. why ? Because He is Vigneshvara. We should be never proud of wealth and riches, either in material or spiritual. We should be dedicated and devoted to the Lord since everything is His. Humbly serving whosoever asks, we should pass our time singing His glory. This brings us to the verse which is the next sholka
dvAdashaitAni nAmAni tri sandhyaM yaH paThen.h naraH
twelve names repeats three sandhya one who reads man

na cha vighna bhayaM tasya sarva siddhikaraM prabho 5
no and obstacles fear all successes Lord

Anyone who chants these twelve names during the three sandhyas
(morning twilight, noon, evening twilight), will not experience
any fear of obstacles, and will achieve all successes, O Lord (Ganesha)!

Only the years we think of God count as life lived. The rest has been wasted. They don't count.
Before we examine the next verse, let us contemplate on Ganesha for a moment. Immediately his form comes to mind. We see a mouse as his consort and his large ears.
Let us examine the word mouse closely. Mouse in English is derived from the sanskrit word, muushhaka. What is the name of pure gold in Hindi/Sanskrit ? muushha. The crucible for melting gold ? muushh. Thus, the mouse is the gold which lies and has to be awakened. Why does it awaken ? When it smells the sweet modhaka (which is the amrit on the sahasra), it will not stop at any obtacle and gnaw its way through to the top. When man eats the modhaka, but once, he will be hooked. Even if it is taken away from him by the senses, he will become like the rat and gnaw his way to get the modhaka permanently. Ganesha sits on the mouse. Ganesha is the Lord of the muladhaara chakra. When the rat starts gnawing, it will gnaw through the knots in the consciousness and eat away all the knots until the Kundalini shakti can reach the top chakra.
There are atleast two stories. In the Yajur-veda it is said that Agni became afraid of Shiva and became a mouse and went into the earth. Agni is fire, just like Kundalini shakti. If you play with it, it will burn you. If you harness the fire, you can do a lot of useful things. Such is the rat of Ganesha. The other incident involves the sage vamadeva. A gandharva was hurriedly leaving Indra's court and hit vamadeva accidentally. Vamadeva cursed the gandharva to become a mouse. After the gandharva apologized, vamadeva said that he can be a mouse at parasara's ashrama. One day, Ganesha came across this mouse which was causing trouble at the ashrama and threw his paasa and caught the mouse. This is said in the Ganesha purana. The inside implications are obvious. Indra is the subtle mind, paasa is the noose of ignorance, Ganesha is the Lord etc.
The significance of the mouse (muushhaka) as the vehicle of Ganesha is explained by the Mudgala Purana. muushhaka also means thief.
IshvaraH sarvabhoktaa cha choravattatra saMsthitaH
sa eva muushhakaH prokto manujaanaaM prachaalakaH
maayayaa guuDharuupaH san.h bhogaan.h bhuN^kte hi choravat.h

The Lord (Ganesha) resides in all things and experiences everything.
He is called muushhaka because He operates unseen like a thief,
concealed by maayaa, and experiences all phenomena.
Mind is the thief. If we don't control it, it will operate through the senses making us lose the discrimination. Thus, Ganesha controls the thief.
Among other features of Ganesha's body is the suprakarna (large ears). When a devotee of his is desirous of liberation, he/she may still ask for worldly pleasures. What does man know ? He is ignorant and does not even know what is good or bad for him. Ganesha with His long ears will separate the wheat from the chaff and give the aspirant what the person actually needs, not what the aspirant actually thinks what he wants.
Let us come to the next verse,
vidyArthI labhate vidyAM dhanArthI labhate dhanaM
putrArthI labhate putrAn.h mokshhArthI labhate gatiM 6

One who desires knowledge (vidyA) gets it; one who desires
wealth (dhana) gets it; one who desires sons (putra) will have sons; one
who desires liberation (moksha) attains it.

Devotion always starts on a bargaining table. Give me this, I will give you that, we say. Auvaiyar also did the same. But a true devotee always recognizes that there is nothing which is his/hers. Everything is Divine. What can we give to Him to make Him happy ? He is always happy. I always thank Him. I came to Him asking for material pleasures. He showed me that this is like asking for water from a King while you can ask for the King itself. That's why it is said 'Ask for the kingdom of God, and the riches will follow.' The riches need not be material but spiritual since if there are spiritual riches, material riches are no longer needed.
How should one really pray ? 'I truly don't want anything; I don't even care what happens as long as my mind is fixed at Your feet. You see, as long as there is something left, there may be a slight feeling left 'This is mine.' If I am stripped of everything, then even the mind can not for one moment think 'This is mine.' Not even the kaupina. ' Of course, the best course is to strip the mind itself of the thoughts.
Everyone has a doctorate, job, works, earns money, begets children. But is anyone truly happy ? No. They are all cycling on the ups and downs of life. In essence, they have missed out on the true purpose of life. By holding back and taking the ride of life, they have lost the true meaning.
Sometime we delve into maya and hope for things to happen, and sometimes they do and sometimes they don't but this hope is what holds us back from experiencing Her love. That's why I call upon my Mother's child, Lord Ganesha, to help me discriminate between the real and the unreal so that the mind is never enveloped by maya.
All we need is Him and He will decide what you want.
If you have everything and Him, it is fine.
If you have nothing besides Him, it is fine too.
If you have everything but Him, it is useless.
Ganesha, with His ears acting as a winnowing basket, will give His true devotees only what is needed for spiritual progress, and will not give them what they ask for. With Him in my heart, what else should I ask for ? Nothing. Will material pleasure ever satisfy the mind ? Never.
The last two verses,
japed.h gaNapatistotraM shhaDbhir.h mAsaiH phalaM labhet.h
saMvatsareNa siddhiM cha labhate nAtra saMshayaH 7

One gets desired results if this Ganapati stotra is chanted
everyday for six months; a complete success is assured
undoubtedly, within a year.

ashhTabhyo brAhmaNebhyashcha likhitvA yaH samarpayet.h
tasya vidyA bhavet.h sarvA gaNeshasya prasAdataH 8

Anyone who writes this stotra and presents it to eight
Brahmins, will obtain all kinds of knowledge, by the grace of
Lord Ganesha.

One may ask whether it is possible to attain liberation in a single year, when Indra took 101 years even to hear the brahma upadesha. Japa should be done such that a single thought is kept. The thoughts should not be diffused. If you think of Ganesha continously, why should liberation take a year ? It will take only His Grace.
Thus ends the eight verses on Ganesha, which has the twelve names. I have presented only a small portion of what I know about my Lord, Ganesha. Please refer to scriptures for more details or write to me. You may also read the reference books, Ganesha purana and 'Ganapati: song of the Self," by Grimes. In any case, I sincerely hope that next time you see an idol of Lord Ganesha, you will remember atleast one of the features mentioned above. He is Brahman, He is Atman, He is everything. Without His Will, not even a blade of grass moves.

maha Tulsi Puja

The Tulsi plant is found in every Hindu home. It is a species resembling the basil that grows in Europe. The following episode was written by Huyler as he witnessed Tulsi worship in an Orissan home. It conveys the intimate relationship the Hindu has with Tulsi, and it teaches, through exquisite example, how we may worship Her.
"'O Tulsi, you who are beloved of Vishnu, You who fulfill the wishes of the devout, I will bathe You. You are the Mother of the World. Give me the blessings of Vishnu.' The high, cracked voice of Manjula pierces the damp predawn hush. Joining her voice, other women also sing the praises of the Goddess. They all kneel before a meter-high terracotta planter shaped like a miniature temple adorned with sculptures, and containing a green-leafed Tulsi [photo, page 32]. Rising to her feet, Manjula pours holy water from a small, brightly polished brass pot into the cupped palm of her right hand and sprinkles it upon the leaves of the bush. Her expression is one of adoration but also one that portrays many years of close association, of friendship. For Manjula, the Goddess is incarnate in this herb, representing the duty and dedication, the love, virtue and sorrow of all women. She is a link to Manjula's own soul.

"Manjula's actions are repeated by the other women. Beneath their feet are designs of flowers and conch shells painted directly onto the ground with white rice powder and sindur (vermilion). Placing the brass pot on the ground amid the paintings, Manjula lights camphor incense in a clay pot and waves the clouds of sweet smoke over and around the bush and its container. Holding a clay lamp filled with lighted ghee in her right hand, she rotates it in a large circle three times in front of the tulsi plant. Bowls of fruit (bananas, apples, guavas and the meat of dried coconuts) and hibiscus and marigold flowers are placed on the ground before the terracotta.
"Incense sticks are lit as Manjula once again presses her hands together in reverence, singing: 'O Tulsi! Within your roots are all the sacred places of the world. And inside your stem live all the Gods and Goddesses. Your leaves radiate every form of sacred fire. Let me take some of your leaves that I may be blessed.' With her right hand clasped around the stem of the small bush, she shakes it gently, causing three leaves to flutter to its base. Thanking the Goddess, she places a single leaf between her palms and prostrates herself before the planter. After lying in this posture of absolute supplication for several minutes, Manjula again kneels before the Tulsi shrine and lovingly asks the Goddess if she may be allowed to dress Her. Taking a length of red cotton cloth from a basket, she wraps it around the bush. Then she places bright red hibiscus flowers in the upper leaves and hangs garlands of marigolds around the stem and the planter. Culminating the ceremony, Manjula puts the tulsi leaf in her mouth, taking into her body the spirit of the Goddess. Followed by the other women, she walks seven times around the elaborately sculpted planter, chanting: 'O Goddess Tulsi, You who are the most precious of the Lord Almighty [Vishnu], who live according to His Divine Laws, I beseech you to protect the lives of my family and the spirits of those who have died. Hear me, O Goddess!'

"As the first rays of the rising sun hit the tulsi's top leaves, the ritual has ended. Every morning and every evening of the year, Manjula prays to Tulsi at the shrine on the doorstep of her house, but that worship is usually simple and straightforward, entailing sprinkling the bush with holy water, adorning it with a few hibiscus blossoms, and shaking down a few leaves to eat as part of her prayers. This morning's elaborate ritual celebrates the first day of Kartika, a month particularly sacred to Vishnu and his Goddess-consort Tulsi. By caring for and honoring this sacred bush, Manjula creates a bond with the Goddess. Representing honor, virtue and steadfast loyalty, this humble bush of herbal leaves is the archetype of Hindu femininity, revered by men and emulated with empathy by women. She is Tulsi, Mother of the World." (1)

Puja means Honor, worship, reverence

Puja is believed to be derived from the Dravidian (see Dasas) word 'pu-chey', (flower action) or worship with the offering of flowers. Some trace it to the Dravidian word 'pusu', to anoint or smear with sandalwood paste or vermilion.
The term puja is now used to include all forms of ceremonial worship, ranging from the simple daily offerings of flowers, fruit, leaves, rice, sweetmeats and water to the deities in homes or temples, to the sacrifices of goats and chickens in temples dedicated to Kali, Durga and other female deities. This rite is performed, in its bloodless form, by all pious Hindus at least once a day.
There are three kinds of pujas: great, intermediate and small.
A great puja is usually a community affair or performed during important occasions like religious festivals. This puja comprises of these steps:
· Avahana - the invocation of the deity.
· Asana - a seat is offered to the deity.
· Svagata - the deity is welcomed, asked about his journey and whether he faced any problem coming to the place of puja.
· Padya - the feet of the deity are washed with water.
· Arghya - a respectful offering of water is made to the god. This water is laced with sandalwood paste, vermilion and rice.
· Achamania - water is then offered for washing the face and mouth of the deity.
· Madhu-parka - a beverage made of honey, sugar, and milk is offered to the deity.
· Snanajala - the deity is offered water for bathing.
· Bhushana abharanasya - clothes, jewels and ornaments are offered next.
· Gandha - sandalwood paste or any other fragrant object is offered.
· Akshata - grains of rice mixed with vermilion are offered.
· Pushpanjali - flowers are offered.
· Dhupa - incense is lit.
· Dipa - the lamp is lit.
· Naivedya - rice, fruit, butter and sugar are offered next.
· Visarjana - the deity is finally bidden farewell.
· At the end, arati is performed.
An intermediate puja includes the steps from madhu-parka to naivedya and is performed during fasts or birthdays of deities.
A small puja involves the steps from gandha to naivedya and is performed everyday. All pujas end with arati.
The object of performing the puja in this manner is to treat the deity as one would a guest, with honour and respect. In temples, the deities are treated as kings. Though the steps of worship are the same for all deities, there is some difference in the puja of each. For instance, the kind of flowers offered is different for each deity. Presently, a puja might also involve japa or meditation. A very important part of any puja is the applying of tilaka and the distribution of prasada to devotees.
A worshipper is required to be pure of body and mind. The Puranas lay more stress on the quality of devotion and good behaviour than on rigid puja procedures. Puja originated as a substitute to homa and other Vedic sacrifices which could not be performed by women and Shudras and which required animal sacrifices. Due to Dravidian (see Dasas), Buddhist and Jain influences which preached non-violence, the killing or sacrifice of animals was discontinued and with the development of iconography, idol worship and puja took the place of sacrifice. It was also recognised that worship was essential for all, whatever the gender or caste (see Varna) and therefore puja was formalised as a universal option instead of the exclusive homa.
Do the Puja anyway you can,with devotion and love for Lord in your heart.
God out of His mercy will overlook all the shortcomings of men if they pursue the path of devotion with fervour. At the end of worship, daily or occasional, a prayer is offered to God not to mind the defects while chanting the mantras or adopting the procedures or for forgetting to do some duties out of ignorance. The Almighty is compassionate enough to ignore such errors. Thus, mercy being His chief trait, a devotee need not be concerned with minor defects if his endeavour is absolutely sincere but the enjoined duties should not be abandoned.
yasya smR^ityaa cha naamnoktyaa tapaH puujaa kriyaadishu nyuunaM sampuurNataaM yaati sadyo vandey tam.h achyutam.h
This shloka will take care of any shortcomings in the puja procedure.
All pujaas are like our birthday parties :-
· dhaayna: we first comtemplate whom to invite
· aahvaahana: we telephone and invite
· aasana: when they arrive give them place to sit down
· arghyaM: offer water to wash hands
· paadyam: offer water to wash feet
· aachamanam: offer some water(or paanakam) to drink
· gudopahaara: some thing to eat - light snacks
· snaanam: take him to bath (you chant shlokas telling the mahimaa of the god/goddess - suuktaas
· panchamrita: 5 nectars are selected to give bath; as well as waters of various tiirthas and fruit water (phalodaka), water of gold or jewels (hiraNyodaka, ratnodaka)
· gandha: sandle paste for the body
· vastrayugmam: two pieces of clothe to wear
· yajnopaveeta: sacred thread
· akshata: unbroken decorated rice offered.
· parimala dravya: scents
· aabharaNa: ornaments
· pushpani: flowers
· maala: garland
· pratiShThaapana: make him/her sit on the aasana;
now attend to him further
· anga puujaa: each organ is being thought of and flowers offered to them
· pushpa puujaa: on each of his/her various names, a veriety of flowers are offered
· patra puujaa: likewise with leaves of different plants.
· aShTottara puujaa: 108 names which are very special to the deity are uttered
· If possible, sahasranaama puuja: 1008 names of the deity
All these offer you the increased concentration and deeper going into the ONE deity you are worshipping NOW
· dhuupa: agarbatti
· diipa: light
· naivedya: offer 5 to 21 variety of preparations
· hastaprakshalana: wash hands
· karodvarthana: apply water and gandha to hands
· paniiya: drinking water
· phalam or mahaaphalam: fruits (which symbolize all fruits of our actions
· taambuula: paan for digestion
· mangala aarati: wishing well and show aarati- asking for light of knowledge
· pradakshiNaa: for removal of all sins of aeons
· namaskaaram: total surrender
· praarthana: prayers (here you say why you called and why you did the puuja)
· kshamaapana: apoalogies for mistakes
· braahmaNa suvaasini: represent living deities
· visarjana puuja: leaving them
· arghya pradaanam: offering arghya by those who fasted and those who came late or those like ladies of the house who could not participate in the puujas because of other works, can now get full merit by offering arghya which is equivalent to whole puuja.
· Krishnarpanam: Offer all the pujas and their fruits back to the Lord.
All shlokas basically say what the subtitle means and with lot of various stuti or praise.
The shlokas also treat the deity as all powerful, and often narrate some portion of his/or her story or describe physical or other attributes.

Makar Sankranti Puja

This puujaa is performed on January 14 of every gregorian year. (When the sun comes to capricornus))## ##1 At the regular Altar## OM sarvebhyo gurubhyo namaH . OM sarvebhyo devebhyo namaH . OM sarvebhyo braahmaNebhyo namaH .. praaraMbha kaaryaM nirvighnamastu . shubhaM shobhanamastu . iShTa devataa kuladevataa suprasannaa varadaa bhavatu .. anuGYaaM dehi ..

##At Shrii suuryanaaraayaNa Altar## 2 aachamanaH OM keshavaaya svaahaa . OM naaraayaNaaya svaahaa . OM maadhavaaya svaahaa . OM govi.ndaaya namaH . OM viShNave namaH . OM madhusuudanaaya namaH . OM trivikramaaya namaH . OM vaamanaaya namaH . OM shriidharaaya namaH . OM hR^iShiikeshaaya namaH . OM padmanaabhaaya namaH . OM daamodaraaya namaH . OM sa~NkarShaNaaya namaH . OM vaasudevaaya namaH . OM pradyumnaaya namaH . OM aniruddhaaya namaH . OM puruShottamaaya namaH . OM adhokShajaaya namaH . OM naarasi.nhaaya namaH . OM achyutaaya namaH . OM janaardanaaya namaH . OM upe.ndraaya namaH . OM haraye namaH . shrii kR^iShNaaya namaH ..

3 praaNaayaamaH OM praNavasya parabrahma R^iShiH . paramaatmaa devataa . daivii gaayatrii chhandaH . praaNaayaame viniyogaH .. OM bhuuH . OM bhuvaH . OM svaH . OM mahaH . OM janaH . OM tapaH . OM satyam.h . OM tatsaviturvareNyaM bhargodevasya dhiimahii dhiyo yo naH prachodayaat.h .. ##(Repeat aachamana )##

4 sa~NkalpaH OM shriimaan.h mahaagaNaadhipataye namaH . shrii gurubhyo namaH . shrii sarasvatyai namaH . shrii vedaaya namaH . shrii vedapuruShaaya namaH . iShTadevataabhyo namaH . kuladevataabhyo namaH . sthaanadevataabhyo namaH . graamadevataabhyo namaH . vaastudevataabhyo namaH . shachiipura.ndaraabhyaaM namaH . umaamaheshvaraabhyaaM namaH . maataapitR^ibhyaaM namaH . lakshmiinaaraayaNaabhyaaM namaH . sarvebhyo devebhyo namo namaH . sarvebhyo braahmaNebhyo namo namaH . yetadkarmapradhaana devataabhyo namo namaH ..OM aapojyoti rasomR^itaM brahma bhuurbhuvassuvarom.h ..

avighnamastu .. sumukhashcha ekada.ntashcha kapilo gajakarNakaH . laMbodarashcha vikaTo vighnanaasho gaNaadhipaH .. dhuumraketurgaNaadhyakSho baalachandro gajaananaH . dvaadashaitaani naamaani yaH paThet.h shruNuyaadapi .. vidyaaraMbhe vivaahe cha praveshe nirgame tathaa . sa.ngraame sa~NkaTeshchaiva vighnaH tasya na jaayate .. shuklaaMbaradharaM devaM shashivarNaM chaturbhujam.h . prasannavadanaM dhyaayet.h sarva vighnopashaa.ntaye .. sarvamaN^gala maaN^galye shive sarvaartha saadhike . sharaNye tryaMbake devii naaraayaNii namo.astute .. sarvadaa sarva kaaryeShu naasti teShaaM amaN^galam.h . yeShaaM hR^idistho bhagavaan.h maN^galaayatano hariH .. tadeva lagnaM sudinaM tadeva taaraabalaM cha.ndrabalaM tadeva . vidyaa balaM daivabalaM tadeva bhaaskaraM te.nghri.ayugaM smaraami .. laabhasteShaaM jayasteShaaM kutasteShaaM paraajayaH . yeShaaM indiivara shyaamo hR^idayastho janaardanaH .. vinaayakaM guruM bhaanuM brahmaaviShNumaheshvaraan.h . sarasvatiiM praNamyaadau sarva kaaryaartha siddhaye ..

shriimad.h bhagavato mahaapuruShasya viShNoraaGYaaya pravartamaanasya adya brahmaNo.advitiiya paraardhe viShNupade shrii shvetavaraaha kalpe vaivasvata manvantare bhaarata varShe bharata kha.nDe jaMbuudviipe daNDakaaraNya deshe godaavaryaa dakShiNe tiire kR^iShNaveNyo uttare tiire parashuraama kShetre (samyukta amerikaa deshe ##or Australia ##deshe ##Victoria ## graame bahariinu deshe) shaalivaahana shake vartamaane vyavahaarike iishvara naama sa.nvatsare uttaraayaNe hemanta R^itau pushhya mAse kR^ishhNa paxe dwitiiyaam.h tithau aashleShaa naxatre budha vAsare sarva graheShu yathaa raashi sthaana sthiteShu satsu yevaM guNavisheSheNa vishiShTaayaaM shubhapuNyatithau mama aatmana shrutismR^itipuraaNokta phalapraapyarthaM mama sakuTumbasya kShema sthairya aayuraarogya chaturvidha puruShaartha sidhyarthaM a.ngiikR^ita shrii suuryanaaraayaNa vrataa.ngatvena saMpaadita saamagrayya shriigaNesha varuNa brahma suuryaadi navagraha i.ndraadi aShTalokapaala gaNapati chatuShTa devataa puujanapuurvakaM shrii suuryanaaraayaNa priityarthaM yathaa shaktyaa yathaa militopachaara dravyaiH puruShasuukta shriisuukta viShNusuukta puraaNokta mantraishcha dhyaanaavaahanaadi ShoDashopachaare shrii suuryanaaraayaNa puujanaM kariShye .. idaM phalaM mayaadeva sthaapitaM puratastava . tena me saphalaavaaptirbhavet.h janmanijanmani.. ##(keep fruits in front of the Lord)##

5 ShaDaN^ga nyaasa ##(touching various parts of the body)## OM yatpuruShaM vyadadhuH katidhaa vyakalpayan.h . mukhaM kimasya kau baahuu kaavuuruu paadaavuchyete .. a.nguShThaabhyaayaaM namaH . ##(touch the thumbs)## hR^idayAya namaH .. OM braahmaNosya mukhamaasiit.h baahuu raajanyaH kR^itaH . uruu tadasya yadvaishyaH pad.hbhyaaM shuudro ajaayata .. tarjaniibhyAM namaH . ##(touch both fore fingers)## shirase svAhA .. OM cha.ndramaa manaso jaataH chakShoH suuryo ajaayata . mukhaadindrashchaagnishcha praaNaadvaayurajaayata .. madhyamAbhyAM namaH . ##(touch middle fingers)## shikhaayai vauShaT.h ..

naabhyaa aasiidantarikSham.h shiirShNo dyauH samavartata . padabhyaaM bhuumirdishaH shrotraat.h tathaa lokaa.nga akalpayan.h .. anAmikAbhyAM namaH . ##(touch ring fingers)## kavachAya hum.h .. saptaa!syaasan paridha!yas tri!H sapta! sami!dhaH k.rtaa!H . devaa! ya!d yaj~na!M tanvaanaa! a!badhnan pu!ruSham pashu!m .. kaniShThikaabhyaaM namaH . ##(touch little fingers)## netratrayaaya vauShaT.h .. yaGYena yaGYamayajanta devaaH taani dharmaaNi prathamaanyaasan.h . te ha naakaM mahimaanaH sachante yatra puurve saadhyaaH santi devaaH .. karatalakarapR^iShThaabhyaayaaM namaH . astrAya phaT.h .. ##(snap fingers circle head clockwise and clap hands)##

6 digbandhana ##( show mudras)## OM suuryanaaraayaNe iti digbandhaH . disho badnAmi ..

7 gaNapati puujaa aadau nirvighnataasidhyarthaM mahaa gaNapatiM puujanaM kariShye . OM gaNaanaaM tvaa shaunako gR^itsamado gaNapatirjagati gaNapatyaavaahane viniyogaH .. ##(pour water)## OM gaNaanaaM tvaa gaNapatiM aavaamahe . kaviM kavinaamupama shravastamam.h . jyeShTharaajaM brahmaNaaM brahmaNaspata . aanaH shR^iNvannuutibhiH siidasaadanam.h .. bhuuH gaNapatiM aavaahayaami . bhuvaH gaNapatiM aavaahayaami . svaH gaNapatiM aavaahayaami . OM bhuurbhuvasvaH mahaagaNapataye namaH . dhyaayaami . dhyaanaM samarpayaami .

OM mahaagaNapataye namaH . aavaahanaM samarpayaami . OM mahaagaNapataye namaH . aasanaM samarpayaami . OM mahaagaNapataye namaH . paadyaM samarpayaami . OM mahaagaNapataye namaH . arghyaM samarpayaami . OM mahaagaNapataye namaH . aachamaniiyaM samarpayaami . OM mahaagaNapataye namaH . snaanaM samarpayaami . OM mahaagaNapataye namaH . vastraM samarpayaami . OM mahaagaNapataye namaH . yaGYopaviitaM samarpayaami . OM mahaagaNapataye namaH . cha.ndanaM samarpayaami . OM mahaagaNapataye namaH . parimala dravyaM samarpayaami . OM mahaagaNapataye namaH . puShpaaNi samarpayaami . OM mahaagaNapataye namaH . dhuupaM samarpayaami . OM mahaagaNapataye namaH . diipaM samarpayaami . OM mahaagaNapataye namaH . naivedyaM samarpayaami . OM mahaagaNapataye namaH . taambuulaM samarpayaami . OM mahaagaNapataye namaH . phalaM samarpayaami . OM mahaagaNapataye namaH . dakShiNaaM samarpayaami . OM mahaagaNapataye namaH . aartikyaM samarpayaami . OM bhuurbhuvasvaH mahaagaNapataye namaH . mantrapuShpaM samarpayaami . OM bhuurbhuvasvaH mahaagaNapataye namaH . pradakShiNaa namaskaaraan.h samarpayaami . OM bhuurbhuvasvaH mahaagaNapataye namaH . chhatraM samarpayaami . OM mahaagaNapataye namaH . chaamaraM samarpayaami . OM mahaagaNapataye namaH . giitaM samarpayaami . OM mahaagaNapataye namaH . nR^ityaM samarpayaami . OM mahaagaNapataye namaH . vaadyaM samarpayaami . OM mahaagaNapataye namaH . sarva raajopachaaraan.h samarpayaami ..

.. atha praarthanaa .. OM vakratuNDa mahaakaaya koTi suurya samaprabha . nirvighnaM kuru me deva sarva kaaryeShu sarvadaa .. OM bhuurbhuvasvaH mahaagaNapataye namaH . praarthanaaM samarpayaami . anayaa puujayaa vighnahartaa mahaagaNapati priyataam.h ..

8 diipa sthaapanaa atha devasya vaama bhaage diipa sthaapanaM kariShye . agninaagni samidhyate kavirgrahapatiryuvaa havyavaat.h juvaasyaH .. ##(light the lamps)##

9 bhuumi praarthanaa mahidyau pR^ithviichana imaM yaGYaM mimikShataaM piprataanno bhariimabhiH ..

10 dhaanya raashi OM auShadhaaya sa.nvada.nte somena saharaaGYa . yasmai kR^iNeti braahmaNasthaM raajan.h paarayaamasi .. ##(Touch the grains/rice/wheat)##

11 kalasha sthaapanaa OM aa kalasheShu dhaavati pavitre parisi.nchyate uktairyaGYeShu vardhate .. ##(keep kalasha on top of rice pile)## OM imaM me gaN^ge yamune sarasvatii shutudristomaM sachataa paruShNya . asiknya marudvR^idhe vitasthayaarjiikiiye shruNuhyaa suShomaya .. ##(fill kalasha with water)## OM ga.ndhadvaaraaM dhuraadarshaaM nitya puShpaaM kariiShiNiim.h . iishvariiM sarva bhuutaanaaM taami hopahvayeshriyam.h .. ##(sprinkle in/apply ga.ndha to kalasha)## OM yaa phaliniiryaa aphalaa apuShpaayaashcha puShpaaNi . bR^ihaspati prasotaasthaano ma~nchatvaM hasaH .. ##(put beetle nut in kalasha)## OM sahiratnaani daashuShesuvaati savitaa bhagaH . taMbhaagaM chitramiimahe .. ##(put jewels / washed coin in kalasha)## OM hiraNyaruupaH hiraNya sandrigpaanna paatsyedu hiraNya varNaH . hiraNyayaat.hpariyonerniShadyaa hiraNyadaadadatthyannamasmai .. ##(put gold / dakShina in kalasha)## OM kaanDaat.h kaanDaat.h paroha.nti paruShaH paruShaH pari evaano duurve pratanu sahasreNa shatena cha .. ##(put duurva / karika )## OM ashvatthevo nishadanaM parNevo vasatishkR^ita . go bhaaja itkilaa sathayatsa navatha puuruSham.h .. ##(put five leaves in kalasha)## OM yuvaasuvaasaH pariiviitaagaat.h sa ushreyaan.h bhavati jaayamaanaH . taM dhiiraasaH kaavayaH unnaya.nti svaaddhyo svaaddhyo manasaa devaya.ntaH.. ##(tie cloth for kalasha)## OM puurNaadarvi paraapata supuurNaa punaraapaTha . vasneva vikriiNaavaH iShamuurjaM shatakR^ito .. ##(copper plate and aShTadala with ku.nkuM)## iti kalashaM pratiShThaapayaami .. sakala puujaarthe akShataan.h samarpayaami ..

11 varuNa puujana ##On the second kalasha)## tatvAyAmi shunaH shepoH varuNa triShTup.h kalashe varuNAvAhane viniyogaH .. OM tatvAyAmi brahmaNA vandamAnastadA shAste yajamAno havirbhiH . AhelamAno varuNaH bodhyurushaM samAna AyuH pramoShiH .. OM bhuurbhuvaHsvaH varuNAya namaH . cha.ndanaM samarpayAmi .. ##(add to kalasha)## OM bhuurbhuvaHsvaH . varuNAya namaH . akShatAn.h samarpayAmi .. ## (add to kalasha)## OM bhuurbhuvaHsvaH . varuNAya namaH . haridraa kuMkumaM samarpayAmi .. OM bhuurbhuvaHsvaH . varuNAya namaH . dhuupaM samarpayAmi .. OM bhuurbhuvaHsvaH . varuNAya namaH . diipaM samarpayAmi .. OM bhuurbhuvaHsvaH . varuNAya namaH . naivedyaM samarpayAmi .. OM bhuurbhuvaHsvaH . varuNAya namaH . sakala raajopachArArthe akShataan.h samarpayAmi .. avate heLo varuNa namobhiriva yaGYebhiriimahe havirbhiH . kShayaM namasmabhyaM suraprachetA rAjannenAmsi shishrathaH kR^itAni .. varuNAya namaH . mantra puShpaM samarpayaami .. pradakShiNA namaskaarAn.h samarpayAmi .. anayA puujayA bhagavAn.h shrii mahaa varuNa priyatAm.h .. sakala puujaarthe akShataan.h samarpayAmi ..

12 kalasha puujana ##(continue with second kalasha)## kalashasya mukhe viShNuH kaNThe rudraH samaashritaH . muule tatra sthito brahma madhye maatR^igaNaaH smR^itaaH .. kukShautu saagaraaH sarve sapta dviipaa vasu.ndharaaH . R^igvedotha yajurvedaH saamavedohyatharvaNaH .. a.ngaishcha sahitaaH sarve kalasha.ntu samaashritaaH . atra gaayatrii saavitrii shaa.nti puShTikarii tathaa .. aayaantu deva puujaarthaM abhiShekaartha siddhaye .. OM sitaasite sarite yatra sa.ngadhe tatraaplutaaso divamutpata.nti . ye vaitanvaM visrajanti dhiiraaste janaaso amR^itattvaM bhajanti ..

kalashaH praarthanaaH .. kalashaH kiirtimaayuShyaM praGYaaM medhaaM shriyaM balam.h . yogyataaM paapahaaniM cha puNyaM vR^iddhiM cha saadhayet.h .. sarva tiirthamayo yasmaat.h sarva devamayo yataH . athaH haripriyosi tvaM puurNakuMbhaM namo.astute .. kalashadevataabhyo namaH . sakala puujaarthe akShataan.h samarpayaami ..

.. mudraa .. ##(Show mudras as you chant )## nirviiShi karaNaarthe taarkSha mudraa . amR^iti karaNaarthe dhenu mudraa . pavitrii karaNaarthe sha~Nkha mudraa . sa.nrakShaNaarthe chakra mudraa . vipulamaayaa karaNaarthe meru mudraa .

13 sha~Nkha puujana ##(pour water from kalasha to sha.nkha add ga.ndha flower)## sha~NkhaM cha.ndraarka daivataM madhye varuNa devataam.h . pR^iShThe prajaapatiM vi.ndyaad.h agre ga.ngaa sarasvatiim.h .. tvaM puraa saagarotpanno viShNunaa vidhR^itaH kare . namitaH sarva devaishcha paa~nchajanyaM namo.astute .. paa~nchajanyaaya vidmahe . paavamaanaaya dhiimahi . tanno sha~NkhaH prachodayaat.h .. sha~Nkha devataabhyo namaH . sakala puujaarthe akShataan.h samarpayaami..

14 gha.nTaarchanaa ##(Pour drops of water from sha.nkha on top of the bell apply ga.ndha flower)## aagamaarthantu devaanaaM gamanaarthantu raakShasaam.h . kuru gha.nTaaravaM tatra devataavaahana laa.nchhanam.h .. GYaanatho.aGYaanatovaapi kaa.nsya gha.nTaan.h navaadayet.h . raakShasaanaaM pishaachaanaaM taddeshe vasatirbhavet.h . tasmaat.h sarva prayatnena gha.nTaanaadaM prakaarayet.h . gha.nTaa devataabhyo namaH . sakala puujaarthe akShataan.h samarpayaami ..

Hair Loss salution

If you're a typical adult, you have about 100,000 hairs on your head. And you're not willing to part with a single one of them. Yet once your hair starts to thin, there's little Western medicine can do. Except in cases caused by radiation treatments, scalp infections or severe stress, hair loss in men and women is hereditary and permanent. Only one prescription product, minoxidil, has won approval as a hair loss cure. And it doesn't work for everyone, especially when there is actual baldness rather than thinning. The natural remedies in this chapter, used with the approval of your doctor, may help slow hair loss or increase hair growth, according to some health professionals.
See Your Medical Doctor When...· Your hair loss is rapid. · You experience hair loss after taking high doses of vitamins, such as vitamin A. · Your hair loss accompanies other problems, such as hypothyroidism or malnutrition.
Aromatherapy
To stimulate the scalp, try a blend of bay and lavender essential oils, suggests: Acharyaji . He says to add six drops of each oil to four ounces of warm carrier oil (almond, soybean and sesame are popular carrier oils; all are sold in most health food stores). Massage the mixture into the scalp and allow it to absorb for 20 minutes, she says, then wash with your regular shampoo, to which you've added three drops of bay essential oil. For information on preparing and administering essential oils, including cautions about their use, see webpage.
Food Therapy
For women, thinning hair or hair loss can be a sign of a problem in the gastrointestinal tract, says Acharyaji, Occasionally, it's a sign of insufficient stomach acids or that she's not absorbing protein, zinc and other nutrients," he says. If she takes acidophilus after meals for a month or so, that often helps Acharyaji recommends nondairy powdered acidophilus, available in most health food stores. He says to take two tablets between meals (four to six tablets per day) for at least two months. For men, Acharyaji says that a low-fat diet may help slow down the balding process. "On some level, male pattern baldness might be tied to increased testosterone levels during puberty, which are often the result of a high-fat diet or eating too many animal products," says Acharyaji. "If you look at Japan, male pattern baldness was almost unheard of prior to World War II. The Japanese diet is now far more fatty and Westernized, and Japanese men are going bald everywhere. It's clear that a high-fat, meat-based diet raises testosterone levels, and that may adversely affect hair follicles. I'm not sure eating low-fat foods will stop hair loss, but it might slow it down
Massage
Giving your scalp a three-minute massage each day may increase blood flow to your hair follicles and help hair growth, says Acharyaji. He suggests using your fingertips to gently rub all over your scalp. Don't be too rough; vigorous pulling or brushing can actually pull hair out of your head.

Canker Sores

Out of sight, out of mind. Tucked away inside your mouth, some canker sores are easy to ignore. But bite into the wrong food-usually something acidic, such as an orange or a tomato-and these small, round ulcers make their presence known in the most painful way possible. Other sores can hurt because they're in areas that brush against your teeth. Yeeowch!White or yellow in color and surrounded by red halos, canker sores often pop up when you're under stress or after you've eaten an irritating food (pineapple, nuts and chocolate are common culprits). Experts believe canker sores are contagious; if you've recently kissed someone who has one, you'll soon find out if the experts are right. The natural remedies in this chapter, used with the approval of your doctor, may help relieve the symptoms of canker sores or may prevent sores from recurring, according to some health professionals.

See Your Medical Doctor When...· Your sore persists for more than two weeks.· You get sores once a week or more, especially when they appear in bunches.

Food Therapy
Eat more yogurt, says. The active acidophilus cultures in yogurt can both prevent and heal canker sores. If you're prone to canker sores, he recommends eating at least four tablespoons of yogurt daily to prevent outbreaks. To heal an outbreak, he recommends eating at least one eight-ounce container a day.

Herbal Therapy
Gargle with calendula tea or goldenseal tea to help canker sores heal. Make the tea by pouring a cup of boiling water over one to two teaspoons of the dried herb (both are available in most health food stores). Let this mixture steep for ten minutes, then strain it so that there is no herb left in the liquid and use it as a mouthwash three or four times daily.

Homeopathy
Take a 30X dose of homeopathic Borax every one to two hours until the pain is relieved. Borax can be purchased in many health food stores.

Imagery
Visualize a soothing light shining on your sore. For the next five minutes, see the light slowly penetrate the sore and begin healing it from the bottom up (that's how canker sores heal naturally). Do this twice a day until the sore has healed, says Dennis Gersten, M.D., a San Diego psychiatrist and publisher of Atlantis, a bi-monthly imagery newsletter.

Juice Therapy
Frequent canker sores can signal that you're not getting enough iron or folaten, Bunch up two kale leaves and a small handful each of parsley and spinach. Process the greens with four or five carrots, using the carrots to push the greens through the juicer. This is also a good source of beta-carotene, which has been shown to heal mouth sores. For more information about juicing techniques, see our webpage.

Vitamin and Mineral Therapy
Take 1,000 milligrams of the amino acid lysine at each meal during an outbreak and then 500 milligrams at each meal for a week afterward, says, Another thing that works for some people is to take a vitamin E capsule, poke a hole in it and then rub the liquid directly on the sore. We suggest using the vitamin E three times a day during an outbreak until the sore heals.You can also take between 4,000 and 5,000 milligrams of vitamin C daily during outbreaks and at least 500 milligrams daily as a way of preventing canker sores.

What Should You Do If You Suspect

You Are Having A Heart Attack

Stop whatever you're doing and sit down or lie down.

Take up to three nitroglycerin tablets-one at a time at five- minute intervals or as prescribed by your doctor. If the pain does not go away, call 911 or your local emergency number immediately.

If you do not have nitroglycerin and have had symptoms for two minutes or more, call 911 or your local emergency number immediately. Then take an aspirin unless you are allergic to aspirin.

If you can get to the hospital faster by car, have someone drive you. Do not drive yourself to the hospital.

When you get to the hospital, do not permit emergency room personnel to keep you waiting. Tell them that you may be suffering from heart attack and that you need to be seen immediately.
Do Not Minimize Your Symptoms.
Do Not Delay.
Waiting more than fifteen minutes to see if the pain goes away can result in permanent damage to your heart. At worst, it can cost you your life.

Sex after Heart Attack

Resuming sexual activity is an important part of getting your life back to normal. This, however, could also be the source of fear and anxiety for you and your partner. Many people are worried that the sex will be too strenuous and cause another heart attack. The patient's spouse may feel even more apprehensive; if something happens, the guilt would be hard to bear. Sexual intimacy takes many forms: touching, holding, caressing are ways to gradually resume and share intimacy.
Studies showed that sexual intercourse with your spouse or regular partner is only as straining as briskly walking a half mile or climbing two flights of stairs. If these activities results in angina, shortness of breath or extreme fatigue, then you should discuss it with your doctor before resuming sexual activity.
Talk about your fears and worries with your partner openly. Avoid strenuous positions. The person who had the heart attack will be advised to assume the passive role during intercourse for the first few weeks. Do not engage in sex within half hour of eating. If you are upset, fatigued, or stressed, sexual activity should probably be avoided. Certain heart medications, may interfere with libido and performance. If sex brings on angina, it may be possible to prevent the pains with nitroglycerin tablets ahead of time. Regular exercise, such as walking, bicycling or jogging can improve a patient's stamina and help prevent anginal pains during sexual activity.

ISLAM DHARM

Islam is the second largest religion of the world whose followers are called Muslims. The largest number of Muslims are in Asia andAfrica and particularly in middle east and north Africa. The founder of Islam, Muhammad, was born about 570 A.D. in Mecca. His parents died when he was young and was raised by relatives. When Muhammed was about 40 years old, God began to speak to him. God told him to transmit His message to people ofArabia. In 622 A.D. the people of Mecca, where he was living with his family got so upset with his teachings that Muhammed and his followers had to flee. His escape to the city of Madina is known as HIJRA and this day is considered as the beginning of Islam. Eight years later (630 AD), Muhammed returned toMecca and took over the city with a large number of his followers without any resistance. Muhammed called God as Allah and declared Mecca a holy city and Kaaba a shrine for Allah. God also dictated a book to Muhammed which was writtendown later and is known as KORAN. From then on the followers of Islam built a mighty Empire that streched from Spain to India at its peak.

FIVE PRINCIPLES OF ISLAM
There is no God but God(Allah), and Muhammed is His prophet.
Prayer to Allah five times daily
Charity- helping the poor and providing for upkeep of places of prayer.
Fasting- never drink alcohol or eat pork and certain other foods; and noeating, drinking or smoking during daylight for one month (Ramadan).
Pilgrimage to Mecca at least once in a life time.
After Muhammed's death, the Muslims tried to develop specific policies based on what Muhammed said and did at various times. These were compiled into a collection known as Hadith. From Hadith and Koran, the scholars in 7th and 8th century developed a set of rules for worship and for life. These rules are now known as SHARIA or Islamic law. To govern the state, the Muslimselected the succesor whom they called Caliph. Muhammed's son Ali was selected as the fourth Caliph. The majority, Sunnite consider first three Caliph as genuine whereas a minority, called Shiites believe that it was Muhammed's wish that Ali be the first Caliph. The separation of Islam into 'Sunnite' & 'Shiite' has no exact parallel in other religions. Under these two denominations there are several sects with somewhat different beliefs.