Popular Vedic Science (2024)

Calculate your compatibility with your partner by entering your birth information below

Introduction

In the intricate tapestry of human relationships, the quest for compatibility has intrigued and fascinated individuals throughout history. While many turn to Western astrology for insights into their romantic dynamics, there exists an ancient and profound method rooted in Vedic tradition – the Nakshatra-based Zodiac Compatibility Calculator. This celestial tool taps into the lunar constellations, offering a unique perspective on compatibility that goes beyond traditional Western astrology.

Understanding Nakshatras

Nakshatras, or lunar constellations, play a significant role in Vedic astrology. There are 27 Nakshatras, each representing a specific part of the sky and carrying its own unique characteristics. Unlike the Western zodiac, which is based on the position of the sun, Vedic astrology emphasizes the moon’s influence. This lunar-centric approach adds depth and nuance to the analysis of personality traits and relationship dynamics.

The Vedic Zodiac Compatibility Calculator

The Vedic method for determining compatibility utilizes the Nakshatra of individuals to assess their cosmic alignment. This sophisticated tool considers the lunar constellations present at the time of birth, offering a more nuanced and personalized analysis compared to traditional sun-sign compatibility.

1. Nakshatra Compatibility Chart:

The Nakshatra Compatibility Calculator generates a comprehensive chart that outlines the compatibility between two individuals based on their Nakshatras. This chart considers the position, nature, and ruling deity of each Nakshatra, providing a detailed analysis of how the lunar constellations interact.

2. Emotional Compatibility:

Vedic astrology places a strong emphasis on emotional compatibility, and the Nakshatra-based calculator delves deep into the emotional landscapes of individuals. By analyzing the Moon’s position in each Nakshatra, the calculator offers insights into how emotional energies align, fostering a greater understanding of potential challenges and areas of harmony.

3. Relationship Strengths and Weaknesses:

The Vedic Zodiac Compatibility Calculator not only identifies overall compatibility but also highlights specific strengths and weaknesses in a relationship. It pinpoints areas of mutual understanding, communication styles, and potential conflicts, aiding individuals in navigating the complexities of their connections.

4. Remedial Measures:

In Vedic astrology, remedies play a crucial role in mitigating challenges and enhancing positive aspects of compatibility. The Nakshatra-based calculator often suggests specific remedies, such as rituals, gemstones, or mantras, to balance energies and promote harmonious relationships.

Summary

The Nakshatra-based Zodiac Compatibility Calculator offers a profound and insightful perspective on relationships, grounded in the ancient wisdom of Vedic astrology. By focusing on lunar constellations, this celestial tool provides a deeper understanding of individuals’ emotional compatibility and sheds light on the dynamics that shape their connections. As people continue to seek meaningful and enduring relationships, the Vedic method stands as a time-honored guide, unlocking the secrets of cosmic harmony and offering a roadmap for navigating the intricate dance of love and companionship.

Learn More About Your Compatibility

Want more insights into the strengths and weaknesses of your relationship? Book an in-depth reading for you and your partner.

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The post ASTROLOGICAL ZODIAC COMPATIBILITY CALCULATOR appeared first on Popular Vedic Science.

Introduction

Welcome to Vedic Vigor: A Yoga Lifestyle Podcast. Episode 2. I am Siddha Hari Das, your host for this show. Every week, we bring delicious bytes from the vast knowledge books of the East – the Vedas. We seek to make Vedic knowledge accessible and actionable for you. We hope that these bytes will empower you and the world.

In today’s show, Lokarama walks us through the birth chart of Gautama Buddha. There are so many markers that show him becoming an empowered leader. Deva shares an incident from his life about giving credit. I answer the question: Are the Vedas Lunatic? I discuss the intriguing relationship between the Moon and life on the Earth. Finally, Sundari walks us through a must-hear introduction to Ayurveda.

Please show your support by sharing this episode and commenting on the associated blog post. Thank you again for your time.

Buddha’s Chart

The Chart of Gautama Buddha

Gautama Buddha was born in what is now called Lumbini, Nepal, on April 14, 623 B.C. As a young man, he chose to renounce his royal upbringing and instead lead a humble life as a wandering ascetic. After years of traveling and undergoing many trials, Gautama finally arrived at Bodh Gaya, India, where he attained the stage of enlightenment through meditation. He instructed his followers in the Middle Path, a philosophy of life focusing on ethical conduct, kindness, and meditation, also known as the Noble Eightfold Path. Wandering across India, he eventually passed away in Kushinagar. According to the Bhagavata Purana, Buddha is regarded as an empowered incarnation of Lord Krishna. His teachings are said to be compiled in such texts as the Vinaya and the Sutta Piṭaka.

Now let’s get into the birth chart.

The Buddha’s chart shows cancer rising, with the Moon in Libra in the Fourth House, aspected by five planets from the Tenth House—Jupiter, the Sun, Saturn, Venus, and Mars. The result is that the Moon, the lord of the rising sign, is very strong.

When a chart shows a strong rising sign, it means that the native has a sense of direction in life. They have a lot of drive to pursue and realize their goals. We can see this in the life of the Buddha. Once he set his mind on achieving freedom from the four miseries of life—namely birth, death, disease, and old age—he did not relent until he achieved brahma-nirvana, or the stage of enlightenment.

The combined influence of the Moon, Jupiter, and Venus in the chart suggests that he must have been an attractive man with an impressive stature.

Another powerful feature of the chart is that the Sun is exalted in Aries in the Tenth House. This reveals a person of noble acts and great integrity. As the Sun is unwavering in its duty of rising each day to brighten and warm the earth, so also was the Buddha unwavering in the pursuit of truth, culminating in his revelation of the eightfold path of right perspective, right determination, right speech, right action, right livelihood, right endeavor, right mindfulness, and right absorption.

Mars is also positioned in the 10th House, in his own sign of Aries. Mars, bearing the fiery energy of youth, brings vigor and enthusiasm to his domain of influence. On the other hand, Saturn, too, is in the packed 10th House, bringing patience, and a philosophical outlook.

The resulting combination of planets contributed to the dynamic, adventurous life of Gautama Buddha, held together by his single-minded pursuit of spiritual freedom.

Looking at the chronology of the Buddha’s life, he entered his sixteen year Jupiter planetary period at the age of four. This means that all throughout his childhood and young adulthood, up until the age of twenty, he would have taken a particular interest in spirituality, ethics, and religion. Jupiter is the guru, or spiritual guide, of the planets. Jupiter blesses us in different ways, sometimes with wealth, or recognition, or healthy children. But his greatest blessing is wisdom. Thus, in his youth, the Buddha saw through the thin veneer of so-called happiness offered by sensual pleasures. The blessings of Jupiter served as a foundation that would support him his whole lifelong.

The overall planetary positions of the Buddha’s chart form many auspicious and beneficial yogas, or planetary combinations. In particular, Ketu in the Sixth House, and Venus and Saturn in the Tenth House form what’s called Tapasvi Yoga. This reveals a person who is capable of undergoing great austerity and self-sacrifice in order to reach their goals, which was practically demonstrated in the life of Gautama Buddha when he took up the lifestyle of a mendicant as part of his journey toward enlightenment.

Much, much more could be said about this chart, but these were just a few insights that reveal some of the special features of the Buddha’s personality.

Tune in next week for another discussion on a famous birth chart.

Credit Check

My colleague Elysse stood up with a big, proud smile and spoke the following – ‘I remember when Kyle and I first talked over the phone. He was nervous and uncertain but I had a good feeling…’

She went on to speak about how excited she was to see that one phone call had fructified into this exciting moment where Kyle was receiving an award
for making over 10k dollars in his first summer selling encyclopedias door to door. There was just one problem with all of this – “Kyle was MY GUY!?”

At least, this was the internal narrative screaming in my head as Elysse gave her congratulatory speech that conveniently centered her as the benevolent
force that had nudged him toward this achievement. Never mind all the work I’d done to connect with his parents, assuage his natural doubts leading into the summer business, or the countless hours I spent coaching him through the actual experience! She thought her one phone call was the real difference maker?!

As this was 15 years ago, I doubt Elysse was really that possessive or proud in her speech. I always respected her and found her genuinely helpful myself. Thankfully
I didn’t express my feelings of scorn to her, or Kyle, or anyone else. I didn’t try to counter the narrative either when it was my turn to appreciate him. Even back then I remember a feeling of gratitude toward the experience, because it revealed to me one of the cringey sides of my called so called service mood towards others.

Had all the help I’d offered Kyle been for him, or for my ego? Were his victories about growth and development for him, or my needs to be validated vicariously
through him and the others I was looking after.

A big part of being a good leader (parent, boss, manager, coach, pastor, teacher etc.) is allowing your people to feel like the things they’ve gotten from you came from themselves.

This gets them into a place of leadership sooner because their confidence in themselves grows, and from there they will also see just how much you were providing and earnestly offer the gratitude you may have been grubbing for.

Being possessive about credit for our contribution in other people’s lives betrays the pride underlying our efforts and objectifies those we claim to support. The Vedas warn that pride in the teacher will spoil the value of the lesson. The word used to describe this vanity is pratistha, meaning the need for excessive recognition and validation. It can be debilitating when someone see’s they’re a pawn in our pratistha schemes. Recognizing you’re a shill for someone else’s self esteem is often disempowering and can lead to self destructive behavior.

We’d rather be wrong on our own terms than do the right thing as somebody else’s minion. This is often why children rebel against parents who appear to be quote ‘good’ from the common viewpoint. If the parents are actually insecure and imposing their needs for excessive validation on their child the child will shirk from that and sabotage the situation to avoid being exploited.

This is true for organizations as well and especially religious communities. If members are met with persistent paternalism and belittled into thinking all the good they are or can be is just because of the institution, the result will be a disillusioned and disenfranchised mess.

A religious institution is ideally helping people establish their dependence in God. But it’s all too tempting to root that growing sense of dependence among its followers in itself. When the institution becomes a surrogate for my own sense of purpose and responsibility, the best my life can be is a contrivance of devotion to God.

This is the fruit I’m finding as I learn to let go of my own entitlement towards the credit of whatever good I’ve been a part of in people’s lives. The less I need that acknowledgement, the more I can appreciate how Krishna has used me as an instrument. It wasn’t coming from me – but He let it go through me, and he didn’t have to. It’s a privilege to serve, and the service itself is satisfying.

If the cash is in hand, no credit check required.

Are the Vedas Lunatic?

The term lunatic originates from the Latin word luna for moon. In the old world, there was a widespread belief that the moon’s phases could affect the minds of people and induce some to insanity temporarily. This belief came to be challenged and subdued in the 19th and 20th centuries. There was also the belief that the moon impacted crops, which too got pushed by enthusiastic modernists. Most psychologists and scientists threw the lunar-ideas out of the window. For the progressive scientist, these were victories against the orthodox cultures. Supposedly the victory of science over the myth. The Vedas speak abundantly about the Moon’s role in life on the Earth. Are these beliefs mythical? Are the Vedas lunatic? In today’s episode, I will discuss the most recent research on the effect of the moon. I will also discuss the Vedic Luni-solar calendar based on tithis. Finally, I will share some practical Vedic advice to gain benefit from the friendship between humanity and the moon.

Until a couple of decades ago, most of the research had been inconclusive about the impact of the moon on human health. Although it was accepted that the moon’s monthly cycle of 29.5 days mystically coincided with the female menstrual cycle, nothing satisfactory had been found. Whatever studies were done, they couldn’t satisfactorily measure the moon’s role. The 21st century brought large-scale empirical studies to us. This changed the game. One needs a large dataset to discern smaller effects in an empirical study. Recent large-scale studies have successfully and undoubtedly established the effect of the moon on human health.

Meyer et. all found the effect of lunar phases on suicides by studying over two thousand of them in northern Finland. Published in 2021.
Mittals et. all discovered a correlation between psychiatric admissions and moon in an Indian hospital over a year. Published in 2021
Wang et. al and chen et. all published a relationship between schizophrenia and bipolar disorders in men and lunar cycle in China. Published in 2020 and 2023.

In summary, these papers show that the moon plays a key role in mental health. These studies have been conducted in different parts of the world and with respect to various mental aspects. Can we continue to ignore the moon’s role in human psychology in the name of progressive thinking? All the above-mentioned papers can be found with full references in our blog post. FYI: We only share papers that are published in high-ranking journals. Since all the above references talk about insanity and the moon, what about the lunar effect in the sane man’s life? Cajochen et. all published a paper in 2014 arguing for the effect of the lunar cycle on human sleep, albeit not with a large dataset. In 2021, Prof. Casireghis from UWash fortuitously happened to discover a strong correlation between human sleep and lunar phases, even in urban environments. One may argue that the moon played a role until we had no artificial lighting. Prof. Caireghis’s team at UWash was surprised to see the lunar phase delay sleep by roughly 20 minutes, even for students living in top-notch dorms. They weren’t expecting such a strong effect!

Are humans the only beings affected by the moon? The Bhagavad Gita says that the moon is the source of deliciousness in herbs and fruits. What’s the role of the moon in plant growth? In many traditional agricultural systems, lunar phases are deeply integrated with seeding, watering and harvesting. Such systems are termed bio-dynamic agriculture. Some progressive agri-scientists have criticized the belief in the role of the moon in agricultural production as mythical (Olga et al, 2020). They have argued to delete any mention of lunar role in growing food in the literature. But! But! What does the most recent empirical research say? Since the agriculture field is heavily managed through the use of fertilizers and modern equipment, discerning the lunar component is not easy. Nevertheless, in 2010, Barlow et al found a direct relationship between lunar phase and tree-stem diameters. In 2016, Ben-attia et al studied cacti and found it’s blooming in sync with lunar phases. It is the pollinators that help many agri-production cycles. Without such pollination, the produce would not be there or would lack taste! Most important! Rydin’s team at Stockhom university published in 2015 the effect of the moon on plant growth and pollination. There is scope of further research in lunar-agri relationship, but fertilizers and machines make it difficult to measure. However, for those who wish to grow organic and sustainably for them, Moon is a critical friend!

Now let’s look at how Vedas recommends we live in harmony with the Moon. The Bhagavata Purana gives three names for the moon (SB 5.22.10). Manomaya – in charge of mental health. Annamaya – giver of life to food and Amrtamaya – source of pleasure for everyone. In recognition of the Moon’s role in life, the Vedas recommend a lunisolar calendar. How does it work? Today, in the modern calendar, it is the 23rd of January in New York City. The number 23 represents the 23rd rotation of the Earth. In the Vedic calendar, instead of 23, it is the 13th tithi. Tithi is based on the phase of the moon. There are 30 tithis in a lunisolar month. Every solar day is given a tithi based on the lunar phase. 14 tithis belong to the waning Moon, and 14 belong to the waxing moon. One tithi is for full moon, also known as Purnima, and another one is for no moon, also known as Amavasya. Moon’s phases are divided into 30 12-degree pockets. At Sunrise, whichever 12-degree pocket Moon is in that day comes to be called that tithi. Today, I am writing this article at 3 am and the moon is in the 12th pocket but the tithi is decided based on Moon’s position at Sunrise. The moon’s phase would have moved into the 13th pocket at Sunrise. Therefore, today 23rd January, the tithi is 13th. Sometimes, it so happens that a tithi can get skipped. For example, we may jump from the 6th tithi on one day to the 8th tithi the following day. You can find lunisolar calendars in all ancient cultures, but they have been discarded in favor of the simple solar calendar that makes global economics easy. Since the moon has such a crucial role to play in human health, I recommend that we integrate the lunisolar calendar into our lives and gain from our friendship with the Moon.

What one step can you take today to integrate the Moon into your life?
Follow the fasting days based on the Moon’s cycle. It is recommended in the Vedas to fast for four days in a month to rejuvenate our health. Full Moon, No Moon, and the two 11th tithis, also known as Ekadashi. You can search on Google to easily find out these upcoming dates for your location. Say, search the phrase: “next Ekadashi in NYC” to find out the next eleventh tithi for NYC. If you can’t fast these four days, the most important is the Ekadashi, the eleventh day. Fasting on Ekadashi can transform you on physical, mental, and spiritual levels. I speak from my personal experience. I have been following Ekadashi fast for over a decade. It gives me an opportunity to slow down, reflect, and show gratitude to Mother Nature.

In summary, no, the Vedas are not lunatic. Yes, please follow the moon to stay away from lunacy.
Thank you for tuning in.

References:

Barlow, Peter W., Miroslav Mikulecký, and Jaroslav Střeštík. 2010. “Tree-Stem Diameter Fluctuates with the Lunar Tides and Perhaps with Geomagnetic Activity.” Protoplasma 247 (1): 25–43. https://doi.org/10.1007/s00709-010-0136-6.
Ben-Attia, Mossadok, Alain Reinberg, Michael H. Smolensky, Wafa Gadacha, Achraf Khedaier, Mamane Sani, Yvan Touitou, and Néziha Ghanem Boughamni. 2016. “Blooming Rhythms of Cactus Cereus Peruvianus with Nocturnal Peak at Full Moon during Seasons of Prolonged Daytime Photoperiod.” Chronobiology International 33 (4): 419–30. https://doi.org/10.3109/07420528.2016.1157082.
Casiraghi, Leandro, Ignacio Spiousas, Gideon P. Dunster, Kaitlyn McGlothlen, Eduardo Fernández-Duque, Claudia Valeggia, and Horacio O. de la Iglesia. 2021. “Moonstruck Sleep: Synchronization of Human Sleep with the Moon Cycle under Field Conditions.” Science Advances 7 (5): eabe0465. https://doi.org/10.1126/sciadv.abe0465.
Chen, Xin-Li, Ran-Ran Wang, Meng-Qi Wang, Tian-Yu Qin, Wei-Feng Xiong, Shu-Wen Zhang, Juan He, and Zhi-Ren Wang. 2023. “Is There an Association between the Lunar Phases and Hospital Admission for Different Episode Types in Bipolar Disorder? A Retrospective Study in Northern China.” Chronobiology International 40 (4): 361–67. https://doi.org/10.1080/07420528.2022.2164720.
Mayoral, Olga, Jordi Solbes, José Cantó, and Tatiana Pina. 2020. “What Has Been Thought and Taught on the Lunar Influence on Plants in Agriculture? Perspective from Physics and Biology.” Agronomy 10 (7): 955. https://doi.org/10.3390/agronomy10070955.
Meyer-Rochow, Victor Benno, Tapani Hakko, Helinä Hakko, Pirkko Riipinen, and Markku Timonen. 2021. “Synodic Lunar Phases and Suicide: Based on 2605 Suicides over 23 Years, a Full Moon Peak Is Apparent in Premenopausal Women from Northern Finland.” Molecular Psychiatry 26 (9): 5071–78. https://doi.org/10.1038/s41380-020-0768-7.
Mittal, Apurva, Swarna Buddha Nayok, Ravindra Neelakanathappa Munoli, Samir Kumar Praharaj, and Podila Sathya Venkata Narasimha Sharma. 2021. “Does Lunar Synodic Cycle Affect the Rates of Psychiatric Hospitalizations and Sentinel Events?” Chronobiology International 38 (3): 360–66. https://doi.org/10.1080/07420528.2020.1849253.
Rydin, Catarina, and Kristina Bolinder. 2015. “Moonlight Pollination in the Gymnosperm Ephedra (Gnetales).” Biology Letters 11 (4): 20140993. https://doi.org/10.1098/rsbl.2014.0993.
Wang, Ran-Ran, Yu Hao, Hua Guo, Meng-Qi Wang, Ling Han, Ruo-Yun Zheng, Juan He, and Zhi-Ren Wang. 2020. “Lunar Cycle and Psychiatric Hospital Admissions for Schizophrenia: New Findings from Henan Province, China.” Chronobiology International 37 (3): 438–49. https://doi.org/10.1080/07420528.2019.1625054.

Introduction to Ayurveda

Ayurveda, a holistic system of healing originating from ancient India, offers a profound understanding of health and well-being deeply rooted in the principles of nature. Derived from the Sanskrit words “Ayur” meaning life and “Veda” meaning knowledge, Ayurveda encapsulates a science-based approach to achieving balance and harmony within the body, mind, and spirit.
At the core of Ayurvedic philosophy lies the belief that each individual is a unique combination of the five fundamental elements found in nature: space (akash), air (vayu), fire (agni), water (jala), and earth (prithvi). These elements combine to form three primary life forces, or doshas, known as Vata, Pitta, and Kapha. Vata represents the energy of movement and is composed of air and space; Pitta embodies the energy of transformation and is characterized by fire and water; Kapha embodies the energy of stability and structure, comprised of earth and water.

According to Ayurveda, health is the harmonious balance of these doshas, while disease arises from their imbalance. Factors such as diet, lifestyle, emotions, environment, and genetics can influence the doshic equilibrium within an individual. By understanding one’s unique constitution, or Prakriti, Ayurveda aims to tailor personalized approaches to promote health and prevent illness.
Ayurvedic healing encompasses various modalities to restore balance and vitality. Diet and nutrition play a fundamental role, with an emphasis on whole foods, herbs, spices, and seasonal eating to pacify specific doshic imbalances. Herbal remedies, derived from plants and minerals, are used to support the body’s innate healing capacity and address specific health concerns.
In addition to nutrition and herbal medicine, Ayurveda employs therapies such as massage (abhyanga), detoxification (panchakarma), yoga, meditation, and pranayama (breathwork) to promote physical, mental, and emotional well-being. These practices not only address the symptoms of disease but also target the underlying imbalances to facilitate lasting healing and prevention.

Central to Ayurvedic principles is the concept of interconnectedness between the individual and the environment. By aligning with the rhythms of nature and living in harmony with the seasons and cycles, one can optimize health and vitality. Ayurveda recognizes the importance of daily routines (dinacharya) and seasonal rituals (ritucharya) to maintain balance and prevent disease.
While Ayurveda offers profound insights into health and healing, it also acknowledges the complexity of the human body and the dynamic nature of health. As such, Ayurvedic practitioners approach each individual holistically, taking into account their unique constitution, current imbalances, and individual needs.

In conclusion, Ayurveda provides a science-based framework for understanding health and well-being, rooted in the timeless wisdom of nature. By honoring the interconnectedness of body, mind, and spirit, Ayurveda offers personalized approaches to promote balance, vitality, and longevity. Through its holistic principles and therapeutic modalities, Ayurveda continues to inspire individuals worldwide on their journey towards optimal health and wellness.

Now let’s try to understand some of the basic terms of Ayurveda:
What is Prakrit and Vikriti?

Prakriti refers to an individual’s inherent constitution or natural state of being, determined at the moment of conception. It encompasses the unique combination of the three doshas—Vata, Pitta, and Kapha—that are present in varying degrees within each person. Understanding one’s Prakriti is fundamental in Ayurveda, as it serves as a blueprint for optimal health and well-being. By recognizing their Prakriti, individuals can tailor their diet, lifestyle, and health practices to maintain balance and prevent imbalances that may lead to illness.
On the other hand, Vikriti refers to the current state of imbalance or deviation from one’s Prakriti. It reflects the doshic disturbances or fluctuations that occur due to factors such as diet, lifestyle, stress, and environmental influences. Identifying one’s Vikriti allows Ayurvedic practitioners to assess the root cause of health issues and develop personalized treatment plans to restore balance and promote healing. By addressing the Vikriti and realigning with their Prakriti, individuals can experience greater harmony, vitality, and overall well-being in accordance with Ayurvedic principles.

Pachana: Pachana refers to the process of digestion. In Ayurveda, proper digestion is considered crucial for good health. Just like a well-functioning machine, our bodies need to break down the food we eat efficiently to extract nutrients and energy. To support digestion, focus on eating mindfully, chewing your food thoroughly, and avoiding overeating. Incorporating warm, cooked foods and spices like ginger, cumin, and fennel can also aid digestion.
Ajirna: Ajirna, also known as Agnimandya, refers to weakened digestion or indigestion. When digestion is impaired, it can lead to a variety of symptoms such as bloating, gas, heaviness after meals, and fatigue. To address Ajirna, it’s important to identify and address the root cause, which could be related to diet, lifestyle, or stress. Simple remedies include consuming easily digestible foods like soups, steamed vegetables, and herbal teas. Avoiding heavy, greasy, and processed foods can also help alleviate symptoms of Ajirna.
AMA: In Ayurveda, AMA refers to toxins or undigested food waste that accumulates in the body when digestion is impaired. AMA is considered a root cause of many diseases and health imbalances. To prevent the accumulation of AMA, it’s essential to maintain strong digestion through proper diet, lifestyle, and cleansing practices. Drinking warm water throughout the day, incorporating detoxifying herbs like triphala, and following a balanced Ayurvedic diet can help eliminate AMA from the body.
Santarpana: Santarpana refers to nourishing or building up the body’s strength and tissues. In Ayurveda, this is particularly important during times of weakness, or when the body needs support to recover from illness or imbalance. Santarpana involves consuming nutrient-rich foods, herbal tonics, and rejuvenating practices to replenish energy and vitality. Foods like grains, nuts, seeds, dairy products, and healthy fats can help nourish the body and promote strength and immunity.
Atarpana: Atarpana is the opposite of Santarpana and refers to reducing or depleting excess bodily tissues or energies. This concept is often applied in cases of excess weight, congestion, or accumulation of AMA. Atarpana involves following a lighter diet, incorporating cleansing practices, and engaging in activities that promote detoxification and elimination. Fasting, eating light meals, and participating in activities like yoga, pranayama, and sweating therapies can support Atarpana.
Laghana: Laghana refers to lightening or reducing overburden on the entire digestive system, , particularly in cases of excess weight or congestion. Similar to Atarpana, Laghana focuses on promoting detoxification and elimination to restore balance in the body. This may involve following a cleansing diet based on individual Vikriti (current imbalances) , incorporating bitter and astringent foods, and engaging in activities that stimulate digestion and metabolism. Drinking warm water with lemon, consuming leafy greens and cruciferous vegetables, and practicing intermittent fasting are examples of Laghana practices.

In a nutshell, Ayurveda explains the entirety of human physiology through the expression of elemental roots and the tri-doshas unique to each individual. It offers a highly sophisticated and individualized approach to health and wellness, deeply rooted within the encompassing embrace of Mother Nature. A robust, healthy self is considered a natural state, while diseases and health vulnerabilities are seen as imbalances resulting from a loss of connection to consciousness and nature. Ayurveda’s main essence lies in re-establishing the self to higher states of consciousness by guiding one to self-discovery and uncovering the wisdom that naturally leads to health and happiness, for true balance is happiness in Ayurveda. Stay tuned for more; in the next podcast, we’ll delve further into the significance of consciousness, exploring how our choices and ability to digest food, emotions, and feelings determine our overall health. Thank you.

The post appeared first on Popular Vedic Science.

Introduction

Welcome to Vedic Vigor: A Yoga Lifestyle Podcast. Vedas are the ancient texts of wisdom from the East. They are a manual for seeking eternal pleasure in harmony with nature and society. We all have experince of the effectiveness of yoga in healing our bodies. The practice and science of yoga originates from the Vedas. Many have used astrology for finding success in personal and professional endeavors. Astrology too is expounded elaborately in the Vedas. The Vedas provide guidance for happiness in all walks of life such as food, relationships, health, and philosophy. We at popularvedicscience.com have access to experts in various aspects of the Vedas. We hope to bring you the expert advice from the Vedas to live a joyous life.

I am Sidharth Chhabra, a.k.a siddha hari das. I will cover philosophy, vedic science and stories. My friend Gaura Nataraja will discuss yoga and mudras. His wife Sundari will share secrets of food science i.e. ayurveda. My friend Deva is known as a relationship coach and will talk about developing loving relationships. Finally, Lokaram will help us understand our stars. We will publish twice a week with each episode containing multiple segments.

Mudras

Hello, and welcome to today’s podcast. Today, we are talking about mudras. I found mudras interesting because they are the final switch in yoga practice to achieve a joyful state. The practice of yoga is in four stages: asana (the posture), pranayama (breath control), bandha (the locks) and, mudra. Mudra brings about a state of balance. When we practice mudras, they heal five elements. The earth also consists of five great elements: earth, water, fire, air, and ether, and we are a subset of earth. Hence, we also have five elements: earth, water, fire, air and ether. Nature’s divine arrangement connects all these elements to our five fingers.

The thumb is connected to the fire element in the body; the index finger is connected to the air element in the body; the middle finger is connected to the ether element; the ring finger is connected to the earth element, and the little finger is connected to the water element. You can only experience how they work and how it is designed. That’s a divine arrangement. Like love, so many things in this world are just a mystery. Is there a scientific measure of love? No, but these feelings are intense, and just by looking at another person, just by our appearance or movement of the eyes, you can invoke certain feelings and thoughts in the other person’s mind. We can change their feelings. This is a beautiful phenomenon.

However, the way this phenomenon works, we can only experience it. Mudras are a beautiful gift of nature once you understand your hands are magical. Your hands control the functioning of these elements. You’ll be delighted to use this mudra constructively to heal yourself, balance yourself, and achieve something you cannot achieve with any other practice. Mudras include meditation, the secret of these little elements if you understand. The thumb is the fire element, just as you cook with fire, so when you connect the thumb to the tip of the index finger, the air element cooks the air and balances the air. The thumb is the fire, so fire is the one that activates all the elements, so the air element gets balanced and healed. So air is responsible for all the movement in your body and transportation. It is said when air goes out of balance in your body, your speed of thought is affected. So, if you want to calm down, you’ll find that it slows you down when you connect the thumb and index finger. It relaxes you. So, the great sages of the past in the Himalayas discovered these beautiful mudras based on yogic practices. Now, if you hold the thumb and the index finger, their tips are very nice and, you’ll be able to feel specific vibrations; the pulse takes a little bit of fine-tuning a little bit of focus, and you may not be able to experience the pulse right away, but if you practice a little bit, you will feel this phenomenon. You will feel the pulse. You will feel the beauty of the pulse. Some people take time. Some people get the pulse immediately, but if you keep persisting with your practice, you will see that you will eventually feel the pulse. When you connect the thumb to the index finger, it is called Gyan mudra, the mudra of memory intelligence healing. I have tried this mudra, and every time I do, I calm down. When I calm down, my memory increases because when I get angry, upset, or depressed, I just forget all the good things; I just become controlled by these emotions, not by logic or understanding.

So this a straightforward gesture called Gyana mudra, when practiced long enough, can control so many problems related to the mind. This is just one mudra. We can explore so many mudras, so the gyana mudra is also beneficial for sleep. I tried practicing the Gyan mudra just as I lay on the bed just before I sleep, and within 10 minutes, I fell asleep; it’s so powerful.

Then, we can practice the same with the middle, ring, and little fingers. The middle finger is the ether element, so either element heals the hearing your space ether means your space your hearing, so if you have a ringing sound in your ears, hearing problems, or deafness when you connect the thumb to the middle finger long enough, practice every day a few months and then this phenomenon can be healed. It also balances your circulation and the bones in your body. Similarly, the ring finger balances the earth element, the earth element, your stability, your body, and your weight, and the little finger is water, so balancing the humidity in your body heals your body. So, if you have dryness when you practice this humidity-balancing Varuna mudra, you will see the difference. It’ll heal you, so these five fingers are the secrets to healing. I gave you a glimpse into this beautiful mudras world; we will explore more in future podcasts. Thank you for listening.

Astrology

The modern science of astrology gets its name from the ancient Greek word astrología, or the study of the stars.

Astrology has been practiced since before recorded history. For instance, ancient Indian culture used a calendrical system that relied on accurate tracking of the moon, stars, and planets. The ancient Indian epic, the Mahabharata, which is believed by many to be over 5,000 years old, includes many references to astrological signs and calculations. Astrology was not only used to judge a person’s character and destiny, but also for practical daily necessities, such as planting grains, harvesting, and planning weddings and other festivals.

Virtually the same system of astrology as is seen in ancient Indian culture was also used in various places across the world. In the Middle East, there was the Babylonian Empire of the 3rd and 2nd millennia B.C, which utilized astrology to predict natural disasters and other major events. In what is now known as Central America, there was the Mayan Empire of the 2nd millennium B.C, which based the architecture and design of their temples on the movements of the planets.

Perhaps the most famous historical event that involved astrology was the birth of Jesus Christ. It was three astrologers who saw a celestial sign in the sky which indicated the birth of a great soul, a king of kings. By accurately interpreting the stellar and planetary positions, they were able to understand the exact time and location when Jesus would be born.

Today, many cultures use astrology, and especially the movement of the moon, to measure the passage of time, and to determine the dates of holidays and festivals. Hinduism, Judaism, Islam, and other traditions all base their traditional holy days on a lunar calendar.

What’s Different about Vedic Astrology?

Although Western astrology traces its roots to the cultures of Ancient Egypt and Greece, the practice of astrology was going on in India long before these civilizations came into being.

Traditionally, Indian astrologers calculated planetary positions based on the fixed locations of the stars in the sky. In the same way that the pole star has always been used to determine true North, various constellations were used to measure the movement of the planets along the ecliptic.

However, due to the precession of the equinoxes, Indian astrologers had to regularly their calculations to keep in sync with the stellar positions. Thus, their system is known as sidereal, or star-based.

Around 285 B.C, the Greek astronomer Ptolemy introduced a simplified method of calculating the movements of the planets. He noticed that each planet moved in a fixed rate relative to the Sun. By noting the precise times of the fall and spring equinoxes, and the winter and summer solstices, Ptolemy was able to derive the positions of all the other planets.

In this way, Ptolemy conceived what is now known in Western astrology as the tropical method, or judging planetary positions based on the Sun’s movement from the equator to each of the tropics.

At the time, it so happened that in India, there was a perfect alignment between the Sidereal and Tropical methods. Nowadays, however, the corrective adjustment used in Sidereal astrology is about -24 degrees, or almost an entire sign of the zodiac.

So the main difference between a person’s Vedic Birth Chart and their Western Birth Chart is that the entire chart will be shifted 24 degrees, moving many planets into the preceding sign.

For example, in Western astrology, my Sun is in Aquarius, but in Vedic astrology, it’s in Capricorn.

Another unique aspect of Vedic Astrology is the role of nakshatras, or lunar mansions. These are specific sets of stars that the moon passes through in its orbit around the earth. Each one is said to possess a different personality, as well as different strengths and weaknesses, much like the individual zodiac signs themselves.

Finally, the last main difference we see in Vedic astrology is the inclusion of the shadow planets, Rahu and Ketu. These are calculated as the north and south nodes of the moon, and in a birth chart, they indicate qualities like obsession, rebellion, and chaos.

In western astrology, the planets Uranus, Neptune, and Pluto are used in place of Rahu and Ketu.

Thanks for tuning in this week with our brief overview of Vedic astrology! Tune in to our next episode where we’ll be explaining the basic components of the birth chart.

Relationship

Fear First

Today we’re going to discuss the counterintuitive importance of thinking about fear first in your communication and relationships. Fear is not instilled in people; as is sometimes supposed. It’s not sourced in religion or economics or politics – rather all those are, at their root, expressions of our coping with fear. Fear is inherent in our psyche, and ironically is a sign of our recognizing existential truth.
The origin of fear according to the Vedas is conditional life – thinking that our soul is dependent on external factors to exist. Fear is our root emotional response to our immediate existence which is dependent on so many factors outside our true self. As Swami Prabhupada says ‘Our existence is in the atmosphere of non existance’ and recognizing this rightly births anxiety. We are eternal souls that intuitively feel we should live forever, but somehow also we feel that we won’t. Everything we love, hope for and care about will come to an end, and in the face of that we naturally become scared.
Thus as much as its become popular to talk about ‘leading with love’ in our communication with others, it may be the case that the most kind and caring thing to do for someone is to first be aware of their underlying fears and concerns in a given situation. Consider the child who gets in a fight with their parents over homework. The parents are mad the child seems to be procrastinating, but it’s likely that this is the child coping with a fear of failure and inability – the assignment frightens them on some level so they’re avoiding it and their parents are only making it worse by yelling about the behavior born of the underlying emotion of insecurity and fear. Think of a couple that gets in a fight over money or time management. While both may only speak about the way the other lied to them or didn’t follow through the way they said they would; underneath the frustration being expressed is often a deep sense of worry for safety and security that is always there for the person – and now has just been agitated by the particular circ*mstance with their partner. If you don’t know what a person is scared of when you’re communicating in sensitive situations, it’s likely you won’t help them in a meaningful way, and could even make the situation worse. Take time to ask questions, hear them out, and give space for them to recognize their insecurities themselves by avoiding judgemental behavior and language yourself. Once the fear is out and on the table, address it as a team. Don’t shame them or blame them for it – hopefully they will be able to return the favor for you.

Story

King Janaka’s Visit to Hell

King Janaka is the father of Sita and a great devotee of Lord Rama. He is stated to be one of the twelve great authorities on religious principles in this universe. The following story illustrates the supreme potency of the holy name and association with saintly persons.

After a long life, King Janaka gave up his body through the process of yoga. A divine airplane decorated with many bells descended, and King Janaka boarded it. On the way, the airplane came near to the abode of Yamaraja, the lord of death. There, sinners were suffering punishment in millions of hells. When the wind that had touched Janaka’s body came to them, they felt great joy, and their misery disappeared. Then those persons, oppressed by sins, wanting to keep Janaka’s association, began to lament. They spoke piteously to King Janaka, “O blessed one. Please do not leave. We who are greatly tormented are feeling happy due to contact with the breezes that have touched your body.
Hearing their words, the very righteous king became filled with pity and thought to himself, “If, due to the touch of the breezes that have touched my body, I am bringing some happiness to the residents here, then I will stay in this place. This is heaven for me.”
Thinking like this, the king stayed there by the gateway to hell. After some time, Yamaraja himself, who inflicts severe torment upon sinners, came to that gateway. There, he saw King Janaka, full of mercy and a doer of great meritorious deeds, standing by the doorway.
Yamaraja smiled and said to Janaka, “O king! You are sarva-dharma-śiṛomaṇī — the crest jewel of piety. Why have you come here? This is a place for wicked sinners who cause harm to others. Men like you who perform meritorious deeds do not come to this place. Only those persons who deceive others, who are engaged in criticizing others, and who are intent on stealing others’ wealth come here. A man who abandons a religious wife who is serving him without fault comes here. One who, out of greed for wealth, deceives his friend comes here and receives intense punishment from me.”
Yamaraja then said, “Those persons who do not remember Lord Rama with their mind, words, or deeds I throw into hell and have boiled. Those who have remembered the Lord of the Goddess of fortune leave the sufferings of hell and quickly go to the spiritual world.
“O very intelligent king, my servants, unable to even look at persons like you, bring those who are great sinners. Therefore you should leave this place and go enjoy many pleasures. Enter the excellent airplane and go reap the fruits of the religious merits you have earned.”
Hearing the words of Yamaraja, Janaka replied with great compassion, “O Lord, out of pity on these beings, I shall not go to the spiritual world. Although situated in this place, they are feeling some comfort due to the breezes blowing past my body. If you release all of these persons living in hell, then I shall be happy and will proceed to the spiritual world.”
Hearing the words of Janaka, Yamaraja pointed out to him each of those living in hell and said:
“This one had sex with his friend’s wife who had confided in him; therefore, I am having him roasted on an iron stake for thousands of years. Afterwards, he will be born as a pig. Then, when he again takes birth in a human body, he will be a eunuch. This one repeatedly raped the wife of another man. Therefore he will be roasted in the hell known as raurava for a hundred years. This wicked one stole the wealth of others and enjoyed it. Therefore, having cut off his hands, I shall cook him in puss and blood. This one did not honor or welcome, even with words, a guest who had come to him, oppressed by hunger. He will be dropped into the tämisra hell, which is full of fire. There, bees will torment him for a hundred years.

“This shameless person loudly criticized another. This one here, with great interest, listened to that criticism many times. Therefore, these two have fallen into a dark well.
“This one, who deceived his friend, is being roasted in the hell known as raurava. After making all of these persons eat the fruit of their sins, I shall release them. O best among men who have accumulated vast amounts of religious merit, please leave this place.”
Having pointed out the sinful persons, Yamaraja became quiet. With his eyes full of tears, Janaka, the great devotee of Lord Rama, said, “Tell me, how can these miserable beings quickly be set free from hell and attain happiness?”
Yamaraja replied, “These persons have never worshiped Lord Vishnu. They have never listened to the transcendental accounts of the Lord’s activities. How, then, can they be free from hell? O great king, if you desire to release them, even though they are great sinners, then give them the following religious merit possessed by you: Once, upon getting up in the morning, you meditated with a pure heart upon Lord Raghunatha [Rama], who is
known as mahā-pāpa-harābhidhaḥ — the remover of great sins. Give them the religious merit that you obtained that morning when, with a pure heart, you uttered, “Rama, Rama.” Obtaining that merit, they will get freedom from hell.”
Hearing these words of the intelligent Yamaraja, the great king Janaka gave those persons the religious merit obtained by him from his birth. Janaka said, “Let these persons be released from hell due to the religious merit earned by me from birth by the worship of Lord Rama.”
As soon as he said this, those persons dwelling in hell immediately were freed from their suffering condition and obtained divine bodies. They said to King Janaka, “O king, by your favor, in one moment, we have been freed from miserable hell and will now go to paramaṁ padam, the highest position.”
Seeing those now-effulgent persons freed from hell, King Janaka, who desired the welfare of all living beings, was very pleased in his mind. All those persons praised the great king Janaka, the very treasure-house of compassion, and went to the spiritual world.

Lessons

The power of the holy name of the Lord is such that not only one who chants sincerely is benefited, but those who come in contact with such chanters are automatically benefited. King Janaka chanted the holy of Lord Rama his whole life. His one moment of immersive chanting was powerful enough to deliver those from hell. How eagerly must we take to this chanting to help ourselves and our loved ones!
Great devotees of the Lord don’t mind any inconvenience for the supreme welfare of others. They go to great lengths to uplift others out of misery. My dear teacher, Srila Prabhupada, traveled at the age of 70 to foreign countries with no money or support to share the glory of holy names. He didn’t mind severe weather or meager financial conditions in a country full of strangers because he could see that the West needed his help.

What lessons did you learn? The best way to encourage us is by sharing this episode and writing your comments on the blog post given in the episode details.

Reference: Padma Purāṇa Pātal khāṇḍa (18.31-77) published in Śṛī Kṛṣṇa Kathāmṛta Bindu 1.

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Krishna, in Chapter 2, answers a number of misgivings shared by Arjuna. One of the concerns Arjuna shared was that they, the Pandavas, wouldn’t be able to enjoy the riches or the kingdom even if they won the war. In short, Arjuna didn’t see any enjoyment at the end of the war. Krishna, in verses 31 through 37, replies to this concern and argues that there is indeed enjoyment at the end of this war for both the winners and losers!

Passage

The following are the verses:

TEXT 31: Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
TEXT 32: O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
TEXT 33: If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
TEXT 34: People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
TEXT 35: The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
TEXT 36: Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
TEXT 37: O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

Yesterday, we heard that the soul is indestructible. One may ask, how should I act in life? The body is transitory, but then how am I supposed to live. To answer this, Krsna speaks these seven verses and explains that one should do one’s dharma. Doing dharma provides material enjoyment and leads to gradual elevation. This is varnashrama dharma. Srila Prabhupada defines varnashrama as specific duties in terms of the specific modes of nature of the body obtained. Varnashrama often gets misunderstood as the caste system. People mistakenly attribute the caste system to Bhagavad Gita. The caste system is based on birth, where one’s occupation is fixed as soon as he is born. Varnashrama is a system where a person’s nature is evaluated and a specific occupation is recommended for him/her. Arjuna has the nature of a warrior and thus, his recommended occupation is to be a king. The Sanskrit term for warrior class is Kshatriya. The dharma of Kshatriya is to protect society from harm by intelligent administration and assertive protection. For a Kshatriya to be on the battlefield and to become non-violent is akin to a surgeon quitting to touch a scalpel in the middle of a surgery. Krsna’s message is that irrespective of success or failure in doing the social dharma, one is guaranteed elevation to higher consciousness.

On another note, Krsna’s insistence on social dharma is not one of the main ideas of the Bhagavad Gita. It shouldn’t be taken in isolation from other teachings. Krsna is creating a foundation for the main idea of the opening chapters – Karma Yoga. As we will hear tomorrow, Karma yoga is the performance of action without any desire for personal gain. Thus, we shouldn’t take varna-dharma out of context but see it as an introduction to the main teaching of karma yoga. A few years ago, the Russian orthodox church made a campaign against the Bhagavad Gita, stating that it is encouraging religious violence. Somehow, the government fell for it and banned the Bhagavad Gita. There was a big uproar. People from all walks of life, academicians, Hindus, philosophers, and deep thinkers all came in support of the Bhagavad Gita. They wrote to the government in support of the Bhagavad Gita that violence is not the message, but it is being taken out of context. The government understood its mistake and repealed the ban on the Bhagavad Gita. The orthodox church inadvertently made the Bhagavad Gita!

My Takeaways

Krsna is raising the argument gradually. Since I have read through Gita multiple times, I recognize that Krsna hasn’t spoken the highest principles yet. He is slowly slowly opening up to Arjuna. I have this habit of sharing too much with others without recognizing where they are. Not that I am some elevated soul, but whatever my realization, one must learn from Krsna’s example and unfold spirituality one petal at a time.
Varnashrama dharma, or working as per one’s nature, is such an important principle for our current society. It is encouraged in our society that one go for an occupation that gives the most money. Krsna, on the other hand, states that there is enjoyment and elevation when one identifies one’s nature and works according to that. A good friend of mine spent 4 years doing engineering and got a great job but wasn’t satisfied. It occurred to him that he liked debating more than anything else. He took a sabbatical and went for law courses and four years later, he was a happier attorney. I feel that our society can benefit considerably from career coaching that’s based on varnashrama dharma.

Question

Finding one’s nature can be confusing. Therefore, for many, it takes courage to adopt professions that are in sync with their nature. Can you think of a few people in your life who work in harmony with their nature and who don’t? Did you observe any difference in their happiness and maturity levels?

The post Caste System and Career | Gita 2.31-37 appeared first on Popular Vedic Science.

Welcome back to episode 3 of Understanding Gita. In yesterday’s discussion, Arjuna raised his hands up and called out to Krsna for help. Krsna gives many reasons why he should fight. His first reason is discussed in verses 10 through 30, where He presents the concept of an immutable spirit soul. The following are the verses:

Passage

TEXT 10: O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
TEXT 11: The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
TEXT 12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
TEXT 13: As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
TEXT 14: O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
TEXT 15: O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
TEXT 16: Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.
TEXT 17: That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
TEXT 18: The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.
TEXT 19: Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.
TEXT 20: For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
TEXT 21: O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?
TEXT 22: As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
TEXT 23: The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
TEXT 24: This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
TEXT 25: It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
TEXT 26: If, however, you think that the soul [or the symptoms of life] will always be born and die forever, you still have no reason to lament, O mighty-armed.
TEXT 27: One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
TEXT 28: All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
TEXT 29: Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
TEXT 30: O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

In these verses, Krsna explains the characteristics of the soul. I feel that most people have experienced the soul either personally or through secondhand stories. We all have this innate feeling that no matter what happens to the world, we shall continue to live on otherwise, why worry about leaving a heritage? Therefore, if you go to the remotest part of the world and pick out the most illiterate people, you will be surprised to find a belief in a living spirit beyond the body. Hence, these verses, as spoken by Krsna, are quite intuitive and don’t need any more explanation.

Takeaways

• Does knowing that the soul can’t be killed and what is killed is the body encourage violence? No. The Vedic injunction is that one should never commit violence to anyone. It doesn’t even encourage animal slaughter; what to speak of human warfare! However, just as surgery is sometimes needed in medical science for the greater good of the patient, war/violence are inevitable factors in human society for keeping law and order.
• I just read today that the American Navy killed ten Houthi militants who were trying to capture a merchant ship in the Red Sea. Since the Israel and Gaza war erupted, merchant vessels have been apprehensive about going through the Suez Canal, although it saves them a lot of money because of the risk of attack by Yemen Houthi – a terror group apparently backed by Iranians. America and a few other countries came forward to guard the merchant ships. And today, they finally acted. If the American Navy had acted peacefully, the ship would have been lost, and the confidence of the merchant vessels would have dipped, causing an increase in the price of commodities throughout the world. In such situations, violence is permitted. I must admit that with rising complexities in world politics, it is becoming increasingly unclear whether violence is for the greater good or for the greater greed. In Arjuna’s case, it is clear because Krsna, the Supreme Person Himself, is charting the path of righteousness for him.
• Another important lesson from this section is the act of tolerance. Krsna tells Arjuna in verse 13 that even though you understand that body is temporary, when the body is destroyed, there is sorrow, and one must learn to tolerate that. I remember, two years ago when my mother passed away, although, I had heard that the soul is eternal a million times in the last 10 years, but that couldn’t stop me from crying, and even to this day, I feel her absence in my life. Krsna tells us that in such situations, one should learn to tolerate. He gives the example of weather. I live in Michigan. For six months in a year, it is frigid cold. Either I can tolerate the weather and keep my focus on my goals, or I can move every few months to a fair-weather place. Krsna tells Arjuna to keep the focus on eternal spiritual pursuit and tolerate the temporary, which will soon pass away. In other words, it is not just tolerance but tolerance along with vigilance. Some people just tolerate it, and they become victims of abuse. That is cowardice. Others just oscillate wherever the wind takes them and never make it to their goals. Krsna rejects both those opinions.
• I want to give an example of this. Tiger Woods, the famous golfer, was trained by his father in this above principle as a child. As a child, when Woods would be about to take a short, his father would deliberately drop something or throw something to distract the child from taking the proper short. Woods learned pretty early to keep his complete focus on the goal where he wanted the ball. He shares that he benefited tremendously from the distracting acts of his father later in his professional tours. Thus, it is not just tolerance but tolerance with vigilance.

Question

I want to leave you with the following questions
What is your long-term goal, and what are some distractions that you face?
Krsna asked Arjuna to act at the level of soul and carry out the war. What would Krsna ask you to act, given that you, too, are a soul?

Summary

Today, we covered the first reason given by Krsna to Arjuna’s fight or flight question. He discussed the concept of the soul, the living spirit in the body, which is immutable. He asked Arjuna to tolerate and pursue spiritual emancipation. We discussed the utility of violence and the need for distraction-free focus.

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Welcome to the podcast – Learn With Hari. I am Siddha Hari das a.k.a Sidharth chhabra. This is the 2nd episode in this series of studying Gita. We discussed yesterday that Krsna chided Arjuna for speaking depressing words. Arjuna reiterates his reasons for his lamentation and state of confusion. We shall look at Arjuna’s response in verses 4 through 10.

Passage

The 4th verse is as follows:

Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?

Arjuna addresses Krsna as Arisudana i.e. killer of enemies. In other words, he is hinting that Krsna, you are known to kill enemies and not your relatives. Why are you asking me to attack my respectable teachers? You wouldn’t dare to attack your teacher like Sanipani Munu. Therefore, why are you suggesting such a heinous act?

Arjuna continues in verses 5 & 6:

It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

Nor do we know which is better – conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.

Arjuna accepts that his teachers have not acted appropriately. Bhishma and Drona had sided with Duryodhana and had been implicated indirectly in heinous acts towards the Pandavas. In fact, Bhisma tells, in Mahabharata, Yudhisthira, the oldest Pandava, that because he has been taking financial assistance from Duryodhana for a long time, he is bound to side with Duryodhana but he wished the Pandavas victory in the battle. Drona, too, had given similar instructions to Arjuna long ago. Arjuna knows that when a teacher or senior acts against the principles of religion, then such a teacher or senior must be rejected. But Arjuna finds it hard to accept and openly reveals his pain to Krsna.

Arjuna is willing to completely let go of the war and live like a pauper. Srila Prabhupada remarks that this is a sign of Arjuna’s detachment. He is born into a royal family, but at once he is ready to renounce. This is a desirable quality.

Arjuna realizes that he needs more help from Krsna than just a friend. In verses 7 & 8, he says:

Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Arjuna sees that on all sides of war, whether losing or winning, there is distress. He recognizes that dharma is very subtle, and he needs the help of a teacher. Therefore, he tells Krsna that please act as my teacher and guide me.

Srila Prabhupada remarks that we can learn from Arjuna’s situation that there are perplexities at every step in life. The material world is so designed that every few steps, there is a dire problem seeing into our eyes. What are these problems: birth, disease, old age, and death? Who wants to face any of these? No one, and yet we all have to, sooner or later. Arjuna has mighty strength and can win wealth from the war, but he recognizes that no amount of scholarship, wealth, or strength can relieve him of the perplexity he was facing at that time.

In the Brhad-Aranyaka Upanishad, it is stated that one who doesn’t address these problems lives like an animals despite being in a human body. Therefore, Arjuna asks Krsna to be his spiritual master and raise him out of this mire situation.

In verse 9, Sanjaya, Dhrtarastra’s minister, remarks:

Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, “Govinda, I shall not fight,” and fell silent.

Two points. One, we can note here. Arjuna addresses Krsna as Govinda. Govinda means one who brings pleasure to one’s senses. Arjuna is seeing a dim situation in all directions. Therefore, he tells Krsna indirectly that you are known to give pleasure to everyone’s senses; please, I seek refuge.
Another point is that Sanjaya addresses Arjuna as “Parantapa,” which means one who can destroy the enemies. Why did he use this name for Arjuna? Again, Dhritrarastra was feeling overjoyed to see Arjuna renounce but Sanjaya could see that Arjuna was seeking the right refuge and, therefore, he could see Arjuna coming victorious. Hence, Sanjaya shared his prediction with Dhritarastra.

Takeaways

Elephant in the room: I remember this phrase from Randy Pausch’s talks. Randy Pausch was a famous professor and scientist at world’s top University, Carnegie Mellon University. When he was diagnosed with terminal cancer, he delivered a famous series of lectures sharing his life insights, which were later compiled into a bestseller book: The Last Lecture. Once, he began his talk with a picture of tumors in his body, stating that they are the elephants in the room and shouldn’t be ignored. He meant that we should always be conscious of major issues in life. We are all caught up in maintaining a healthy body, comfortable lifestyle, secure income source and forget to ponder over the undefeatable problems of life: birth, disease, old age and death. Prof. Randy lived life being conscious of its near-future termination. It gave him tremendous focus. Arjuna is faced with the prospect of the death of his loved ones very shortly. He is accepting the elephant in the room. Do we wish to wait like Arjuna or Randy for a dire situation to stand at our doorstep or recognize the indefatigable nature of these problems and attend to them daily by seeking spiritual advice? I learned from today’s passage to remind myself of them and make choices in recognition of them.

Question

Have you faced any of these 4 inevitable problems of life? What was your response?

The post appeared first on Popular Vedic Science.

When in doubt, reveal to and meditate on your mentors.

Welcome to the podcast – Learn With Hari. I am Siddha Hari das a.k.a Sidharth chhabra. In this podcast, my goal will be to help the listener understand Vedic wisdom books and share a few practical takeaways from each passage. I am going to begin with the Bhagavad Gita. I recommend getting a copy of the Bhagavad Gita As it is by A.C. Bhaktivedanta Swami Srila Prabhupada. It will take us roughly 3 months to cover Bhagavad Gita.

Bhagavad Gita is the most widely read theistic science. It is part of the magnum opus Mahabharata, which has over a hundred thousand verses. In comparison, Bhagavad Gita has only 700 verses divided into 18 chapters. Mahabharata primarily gives an account of the war between Pandavas and Kauravas. Before the war began, Arjuna and Krsna had a lively conversation that came to be known as Bhagavad Gita. It is said one will find all the knowledge contained in other Vedic books in the Gita and more. It is considered to be the cream of milk ocean of Vedas.

— I congratulate you for choosing to drink this elixir of immortality —

Prerequiste

The question may be asked if there is any qualification for studying or reading the Gita. Yes, there is one.

Although there are many personalities in the Mahabharata, the Gita primarily consists of two persons: Arjuna and Krsna. Krsna is the Supreme Person, and Arjuna is his friend and devotee. Srila Prabhupada writes in purport to 1.1 that one should read Gita very scrutinizingly with the help of a person who is a devotee of Sri Krsna and try to understand it without personally motivated interpretations. Arjuna heard the Gita directly from the Lord. Similarly, if someone is fortunate enough to understand the Bhagavad Gita in that line of disciplic succession without motivated interpretations, then he surpasses all studies of Vedic wisdom. In other words, one should find a teacher who has heard from a teacher who has in turn, heard from a teacher going all the way back to Krsna. This is known as disciplic succession.

Another prerequisite for understanding the Gita is to theoretically accept Krsna as the Supreme Person. In other words, although you may not have an experience of Krsna as God, yet you accept it as a hypothesis and follow the advice given in the book. This is just like a scientific experiment. Our hypothesis is Krsna is the Supreme Personality of Godhead. The experimental procedure is the philosophy given in the Bhagavad Gita. When we apply that philosophy in our lives, we should compare the results. What are the expected results – transcendental happiness or inexplicable ecstasy!

Main Text

In the first chapter of Gita, we hear about the military arrangement of two armies. On one side are the Pandavas, and on the other side are the Kauravas. They are related to each other as cousins. Kauravas had unjustly usurped the kingdom and had made numerous attempts to kill the Pandavas. Pandavas were forced into this war in order to earn their rightful empire and to establish virtue. At the onset of the war, Arjuna, who is the most prominent fighter amongst the Pandavas, expresses his doubts to Krishna. The first chapter also includes his apprehensions about seeing his family members standing on both sides of the battlefield, ready to kill each other. He expresses his discomfort to his friend and charioteer, Krishna.

Krishna, in the 2nd chapter, begins to relieve Arjuna of his misgivings and help him realize his dharma. While looking percursorily at this book, it may seem that Krsna is advocating war and violence. However, we will find out that Krsna is actually speaking of universal principles for humanity. It is these principles that have attracted millions over the last thousands of years to this book: Bhagavad Gita.

In this podcast, my goal will be to help the listener understand the flow of Gita and share a few practical takeaways.

Let’s begin. The first verse of the 2nd chapter is as follows:

Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.

My teacher shared that Dhrtarastra, the father of Kauravas, was extremely happy to see the depressing mood of Arjuna. He was already dreaming of victory for his sons. Arjuna had once single-handedly defeated the whole Kaurava army before. Thus, Arjuna was the most important fighter on the side of Pandavas. Sanjaya, being the wise minister to Dhrtarastra, hints to Dhrtarastra by using the word “Madhusudana” in the first verse that his happiness is going to be short-lived. Madhusudana is another name for Krsna which means one who killed the demon Madhu. Sanjaya implies that just as Krsna destroyed the demon Madhu in the past, He would again destroy the demon of doubts in the heart of Arjuna. Krishna would empower Arjuna with his same mood of killing demons and would be the cause of the destruction of Kaurava’s army.

One may say that Arjuna is rightful in his emotional weakness and his desire to quit because wars lead to destruction. Why is Krishna speaking to him? We will deal with this question in elaborate detail later. However, in short, I want to share what Srila Prabhupada shared. He said that compassion for the dress of a drowning man is senseless. In other words, Kauravas due to their immoral behavior, deserved punishment. They had tried to disrobe Pandavas’ wife and had encroached over Pandavas’s rightful kingdom. Any compassion from Arjuna won’t desist them from their cruel acts. Compassion needs to be applied appropriately. If there isn’t any gas in the car, polishing the windows is not going to take us anywhere.

In the second verse, Lord Krsna chastises Arjuna heavily. The second verse is as follows:

The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.

Krishna is surprised that even in His presence, Arjuna could have a depressing outlook towards life. Krishna is Arjuna’s best friend, his charioteer and the Supreme Personality of Godhead. In spite of all this, Arjuna saw a bleak future for himself. Krishna questions that. Krishna tells him that Arjuna’s imagined path of renunciation is not going to be successful. When one deviates the path of dharma ascribed to an individual for another path that seems easy then one is bound to be dissatisfied.

On another but important note, in this verse, Krishna speaks for the first time in Gita and is addressed as Bhagavan. Srila Prabhupada elucidates on the term Bhagavan. He states that the absolute truth can be realized at three levels: Brahman, Paramatma and Bhagavan. Brahman is the effulgence emanating from the Supreme Person. Many yogis or meditators have experienced blissful white light during their meditations. It is this Brahman. The second level of realization is Paramatma. Paramatma is the expansion of the Supreme Person that accompanies every soul. We all have experienced a voice in our hearts that always guides us towards virtue. Some yogis are able to connect fully and see Paramatma’s presence everywhere. Finally, we have Bhagavan realization. Bhagavan is the appellate meant for one who is full of opulence such as wealth, knowledge, renunciation, fame, strength and beauty. I can’t think of anyone except Krsna who exhibits these six opulences in full. An analogy to understand these three levels is the sun’s rays, the sun’s planet and the sun’s core. One who can reach the core automatically understands the function of the rays and planet. Similarly, one who can understand the message of Bhagavan, goes beyond the other two realizations.

In the third verse, Krishna continues his rebuke of Arjuna. The third verse is as follows:

O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Arjuna might have argued that I only suggested giving up the battle because of my respect for my elders such as Bhishma. Krishna reads his mind and tells him not to fall for undue attachment. If one of our body parts turns cancerous, then the doctor would advise us to amputate that body part lest it destroys the body. Similarly, Arjuna was faced with family members who were not keeping dharma and the only way forward was to kill them. Arjuna had forgotten that his loving grandfather was beyond his material body. Due to an emotional outburst, Arjuna had difficulty finding the correct path. Krishna shakes him up. He asks Arjuna at once to give up his weak heart like a loving teacher. Krishna addressed him as Partha or, in other words, son of saintly Prtha. In doing so, Krishna inspired him.

Takeaways

1. Arjuna shows us that even in the presence of the Supreme Person, one may have doubts about what to do. Therefore, it is alright to be doubtful. One only needs to express those doubts in front of Krsna or His representative. They will send us the sweet chastisem*nt of correction.
2. In this hour of confusion, Krishna reminded Arjuna of his connection with his saintly mother. Why? Kunti was more than a mother to Arjuna. She was a pure devotee of Krsna. She taught principles of devotion to Pandavas from an early age. When we encounter difficulties in our lives, we often meditate on our faults. Krishna suggests here that instead, we should remember our elders, teachers, and mentors who have invested so much in us. We should feel proud of our connection with them and derive strength from our relationship with them.

The post Gita 1: Do you have doubts? appeared first on Popular Vedic Science.

Ashwini Mudra, often referred to as the horse pose, is a body mudra that strengthens the pelvic area and offers numerous benefits, especially for the intestines and the urinary tract. As a practice involving repeated contractions of the anal sphincter, Ashwini Mudra improves the apana vayu or downward air, reinforcing the anal muscles. In this article, we explore how to perform the Ashwini Mudra, along with its wide-ranging benefits and important precautions.

What are Mudras?

Mudras are hand gestures that activate a certain element or energy in the body. The five fingers represent the five elements. The energy activation point lies on the fingertips. When the fingertips are connected, the subtle energy in your body gets activated. The thumb represents the fire element. This element represents agni within the body, and it serves to activate all the other elements.

The index finger represents air, middle finger ether, ring finger earth and the little finger represents the water element.

When different hand formations, or mudras, are formed, the combination of subtle elements has a powerful effect on the mind and body.

How Can Mudras Heal?

There is a spiritual force that mediates our mind-body connection. Ayurveda says that when the elements in our body are balanced, our bodies and minds are healthy. Whenever imbalance arises, we can attain balance by activating specific elements using various mudras. Acupuncture is another method that involves activating specific points in the body and improving the flow of energy. Mudras act in a similar way. The tips of our fingers act like electrical potential points, and when the mudras are formed, they create an electrical circuit that circulates energy throughout the body. As this energy circulates, we feel a healing effect. The most astonishing fact is that our brain uses about 60% of its surface area to process the movements and sensations of the hands.

RECOMMENDED: For a complete guide to the many mudras and their benefits, check out Healing Mudras: Yoga of the Hands by Yogi Nataraj.

How to Perform the Ashwini Mudra?

Start by finding a comfortable meditation position. Close your eyes and allow your body to relax. Initially, focus on your natural breath, then shift your awareness to the area around the anus.

Without straining, consciously contract the sphincter muscles of the anus for a few seconds, and then release them. Keep your focus on the anal region throughout the exercise.

Try to maintain this practice comfortably for as long as possible, ensuring that the contractions and relaxations are smooth and rhythmic. Over time, you can gradually increase the speed of the contractions.

The Ashwini Mudra specifically targets the lower abdominal area and anus, helping balance the earth element and alleviate constipation. By balancing the outlet for apana vayu, this mudra can promote a feeling of lightness in the body.

Benefits of Ashwini Mudra

• It strengthens the anal muscles and alleviates rectal disorders such as constipation, piles, and prolapse of the uterus or rectum.
• This mudra is often combined with inverted asanas, like sarvangasana, for optimal results.
• Ashwini Mudra can prevent the escape of pranic energy from the body, redirecting it upward for spiritual purposes.
• It serves as a preparatory practice for moola bandha.
• By removing energy blockages, this practice can rapidly eliminate mental depression.

Precautions When Practicing Ashwini Mudra

If you have an anal fistula, this practice should be avoided.

What Chakras Does Ashwini Mudra Activate?

Ashwini Mudra specifically activates the root chakra, located at the base of the perineum. This chakra is the seat of the apana vayu, the downward air responsible for eliminating toxins from our body. Activating the root chakra can enhance digestion, improve energy levels, and help open up other chakras, thanks to improved endurance. In turn, this could alleviate health issues related to dryness in the body and cold feet.

Related Mudras and Yoga Poses

Ashwini Mudra, when paired with other mudras like Rudra Mudra and Shakti Mudra, can enhance spiritual consciousness and the flow of spiritual energy. Yoga poses like Paschimottanasana, Padangusthasana, and Padahastasana can also yield similar results. Practicing Ashwini Mudra along with yoga mudra followed by a gyan mudra meditation is very beneficial for detoxifying the body and improving sensory faculties.

Remember, it’s best to practice this mudra in the early morning on an empty stomach. Those with an anal fistula should avoid this practice to prevent any potential complications.

List of Mudra Guides

Mudras are very beneficial when performed with proper understanding. Mudras deal with individual elements, combinations of elements, the vital airs, the vital functions and even moods and feelings. Regular practice of each mudra based on our needs and present condition can help us achieve the specific results we are looking for. Please explore our various mudra guides and try out the practices that suit your needs

Chakra Mudras

• Mudras for the Root Chakra
• Mudras for the Sacral Chakra
• Mudras for the Navel Chakra
• Mudras for the Heart Chakra
• Mudras for the Throat Chakra
• Mudras for the Third-eye Chakra
• Mudras for the Crown Chakra

Mudra Sequences

• Mudras for Better Sleep
• Mudras for Healing
• Mudras for Anxiety
• Mudras for Digestion

Individual Mudra Guides

• Abhaya Mudra
• Adi Mudra
• Agni Mudra
• Akasha Mudra
• Anjali Mudra
• Apana Vayu Mudra
• Bhumisparsha Mudra
• Dharmachakra Mudra
• Dhyan Mudra
• Ganesha Mudra
• Gyan Mudra
• Kundalini Mudra
• Lotus Mudra
• Musti Mudra
• Prana Mudra
• Prithvi Mudra
• Rudra Mudra
• Shakti Mudra
• Shankha Mudra
• Shunya Mudra
• Surya Mudra
• Udana Vayu Mudra
• Uttarabodhi
• Varada Mudra
• Vayu Mudra
• Vitarka Mudra
• Yoni Mudra

How to use Mudras for success and happiness? Read one of the most popular books on Mudras by our team member - Yogi Nataraj.

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The Linga Mudra is a powerful healing technique that generates warmth in the body. The heat produced by this mudra improves digestion and circulation. For our bodily functions to work optimally, it’s crucial to ignite and maintain this internal heat. In this article, we’ll explore how to perform the Linga Mudra, discuss its many benefits, and highlight important precautions you should take.

What are Mudras?

Mudras are hand gestures that activate a certain element or energy in the body. The five fingers represent the five elements. The energy activation point lies on the fingertips. When the fingertips are connected, the subtle energy in your body gets activated. The thumb represents the fire element. This element represents agni within the body, and it serves to activate all the other elements.

The index finger represents air, middle finger ether, ring finger earth and the little finger represents the water element.

When different hand formations, or mudras, are formed, the combination of subtle elements has a powerful effect on the mind and body.

How Can Mudras Heal?

There is a spiritual force that mediates our mind-body connection. Ayurveda says that when the elements in our body are balanced, our bodies and minds are healthy. Whenever imbalance arises, we can attain balance by activating specific elements using various mudras. Acupuncture is another method that involves activating specific points in the body and improving the flow of energy. Mudras act in a similar way. The tips of our fingers act like electrical potential points, and when the mudras are formed, they create an electrical circuit that circulates energy throughout the body. As this energy circulates, we feel a healing effect. The most astonishing fact is that our brain uses about 60% of its surface area to process the movements and sensations of the hands.

RECOMMENDED: For a complete guide to the many mudras and their benefits, check out Healing Mudras: Yoga of the Hands by Yogi Nataraj.

How to Perform the Linga Mudra?

1. Interlock the fingers of both hands together.
2. Extend your right thumb upwards and encircle it with your left thumb and index finger.
3. Rest your left thumb in the gap between the right thumb and index finger.
4. Hold this formation in front of your lower abdomen or pelvis.

When Should I Perform the Linga Mudra?

The Linga Mudra is useful for:

• Increasing heat within the body.
• Boosting energy levels.
• Stimulating digestion.
• Improving immunity.
• During meditation practices.
• Accelerating the healing process.

Precautions When Practicing Linga Mudra

Avoid practicing the Linga Mudra if your body already has excess heat.

What Chakras Does Linga Mudra Activate?

The Linga Mudra primarily activates the Fire Chakra (Manipura Chakra).

Related Mudras

The Agni Mudra, Surabhi Mudra, and Adi Mudra are mudras similar to the Linga Mudra.

Related Yoga Poses

The Paschimottanasana (west stretching pose) and Navasana (Boat pose) are yoga poses that give similar effects as the Linga Mudra.

List of Mudra Guides

Mudras are very beneficial when performed with proper understanding. Mudras deal with individual elements, combinations of elements, the vital airs, the vital functions and even moods and feelings. Regular practice of each mudra based on our needs and present condition can help us achieve the specific results we are looking for. Please explore our various mudra guides and try out the practices that suit your needs

Chakra Mudras

• Mudras for the Root Chakra
• Mudras for the Sacral Chakra
• Mudras for the Navel Chakra
• Mudras for the Heart Chakra
• Mudras for the Throat Chakra
• Mudras for the Third-eye Chakra
• Mudras for the Crown Chakra

Mudra Sequences

• Mudras for Better Sleep
• Mudras for Healing
• Mudras for Anxiety
• Mudras for Digestion

Individual Mudra Guides

• Abhaya Mudra
• Adi Mudra
• Agni Mudra
• Akasha Mudra
• Anjali Mudra
• Apana Vayu Mudra
• Bhumisparsha Mudra
• Dharmachakra Mudra
• Dhyan Mudra
• Ganesha Mudra
• Gyan Mudra
• Kundalini Mudra
• Lotus Mudra
• Musti Mudra
• Prana Mudra
• Prithvi Mudra
• Rudra Mudra
• Shakti Mudra
• Shankha Mudra
• Shunya Mudra
• Surya Mudra
• Udana Vayu Mudra
• Uttarabodhi
• Varada Mudra
• Vayu Mudra
• Vitarka Mudra
• Yoni Mudra

How to use Mudras for success and happiness? Read one of the most popular books on Mudras by our team member - Yogi Nataraj.

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The Bhagavad-Gita enlightens us that our mind is the root cause of our happiness or distress, for it is the mind that harbors desires and experiences various emotions. Furthermore, Ayurveda suggests that repressed emotions are among the top contributors to heart disease and other imbalances.

Let’s delve into the qualities of a healthy mind as prescribed in Ayurvedic scriptures and explore the mudras (symbolic hand gestures) that can help us cultivate these qualities for a healthier mental state.

The Foundation of a Healthy Mind

Ayurveda lists 14 qualities indicative of a healthy mind. Each can be fostered through specific mudras, which are most effective when performed for at least 15 minutes daily. While forming a mudra, try to feel your pulse in your fingertips. This sensation signifies that the mudra is activated.

A Deep Dive into Ayurvedic Mudras and Mental Qualities

1. Good Memory (Smritimanta): Jnana Mudra

The Jnana Mudra promotes a sharp memory. It involves connecting the tips of your thumb and forefinger, which activates the air element and clears the nadis (nerves), allowing the mind to focus on and retrieve subtle sounds.

2. Devotion (Bhaktimanta): Surabhi Mudra

The Surabhi Mudra is designed to encourage devotion. The term “Surabhi” translates to “cow,” an animal deemed sacred in the Vedas. This mudra involves a unique finger exchange wherein you match the pinky on one hand with the ring finger on the other, and vice versa, and you match the middle finger of one hand with the pointer finger on the other, and vice versa. The tips of both thumbs should also be touching. During this mudra, strive to spread tranquility through deep breathing and universal prayers.

3. Gratitude (Kritagya): Uttarabodhi Mudra

The Uttarabodhi Mudra, famously used by Buddha, helps develop an attitude of gratitude by opening the “third eye.” It involves clasping certain fingers and positioning them in front of your chest.

4. Wisdom (Pragya): Rudra Mudra

Named after Lord Shiva, the Rudra Mudra is known to enhance wisdom. It involves connecting the thumb, index, and ring fingers while meditating on the fire chakra located within the navel.

5. Purity and Cleanliness (Shuchayo): Suchi Mudra

The Suchi Mudra, symbolized by an uplifted index finger, helps maintain bodily purity and cleanliness.

6. Enthusiasm (Mahotsaha): Akasha Mudra

The Akasha Mudra, achieved by connecting the thumb and middle finger, can help clear your mind and awaken your inner enthusiasm.

7. Alertness (Daksha): Samana Mudra

By touching the tips of all your fingers, the Samana Mudra stirs the digestive fire and mental clarity, enhancing alertness and skills.

8. Courage and Patience (Dheera): Surya Mudra

The Surya Mudra, designed to foster courage and patience, involves folding the ring finger and placing the thumb over it.

9. Valor (Samar Vikranta Yodhinah): Prana Mudra

The Prana Mudra, which aids in nurturing valor, activates the body’s innate energy by connecting the tips of the little finger, ring finger, and thumb.

10. Free from Sorrow and Depression (Tyakta Vishadah): Sankha Mudra

The Sankha Mudra, symbolizing purification, can be beneficial in overcoming depression and sorrow.

11. Proper Gait and Movements (Suvyavasthita Gati): Meru Danda Mudra

The Meru Danda Mudra, performed with a straight back, can contribute to a more balanced gait.

12. Wisdom (Gambhira Buddhi): Buddhi Mudra

The Buddhi Mudra promotes wisdom by hydrating the body and nervous system, enhancing the innate intelligence in every organ.

13. Proper Connation (Cheshta): Hakini Mudra

The Hakini Mudra, achieved by connecting respective finger tips, encourages a proper desire within the heart.

14. Altruistic Behavior (Kalyanabhiniveshinah): Bhumisparsha Mudra

The Bhumisparsha Mudra, taught by Buddha, encourages grounding and connection with nature. Keeping one hand on your lap, simply relax your other hand and gently allow your four fingers to touch the ground.

Embrace these mudras in your daily routine and discover their transformative power in your journey to mental well-being!

How to use Mudras for success and happiness? Read one of the most popular books on Mudras by our team member - Yogi Nataraj.

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