vilvam leaf use god

ndians believe that the knowledge of medicinal plants is older than history itself, that it was gifted hundreds of thousands of years ago to the original inhabitants by Brahma, the divine creator himself. Thus when the sages of the Ayurveda sought to heal human suffering, they were able to draw on knowledge that had already been evolving for millennia in the forests of India. One tree about which they had a very deep knowledge was the Bilva tree. The science of Ayurveda values the Bilva highly for the medicinal properties contained in its root, fruit and leaves. According to Swami Sivananda, it is a healing tree which cures all diseases caused by vata (wind) and gives strength to the body. About the Bilva tree The Bilva tree grows in almost all parts of India, irrespective of the nature of the soil, and is bitter, astringent and dry by nature. Tall and austere, with a stern aspect, gnarled trunk and sharp thorns, the Bilva is undoubtedly Lord Shiva’s tree. Shiva is always worshipped with its leaves, and it is said that this tree is much loved by him. It is to be found in all Shiva temples throughout India. The Bilva is also found in Devi temples, where it is worshipped. At midnight, on the evening before Durga and Kali pooja (worship), a tantric ritual called Bel Varan is performed with the appropriate mantras. A particular energy is taken from the tree and placed in a kalash (pot). This energy is then transferred to the statue of Durga or Kali to charge or empower it for the coming pooja. The process is called prana pratishtha, the establishing of the life force in the statue. When the pooja is over, the energy is released, a process called visarjan. The English name for Bilva is Bael, also called ‘stone apple’ as its rather large fruit is like pale yellow suns when ripe. The Hindi appellation is Bel or Bael Sripal. In Sanskrit it is also called Bilva or Sriphal. The botanical name for this tree is Aegle Marmelops, and it belongs to the Rutaceae family. In the Atharva Veda it is described as being so sacred that its wood may not be burned for fuel. It is still worshipped today as a totemic deity by the Santhal tribes in India. Medicinal properties The fruit has a hard wood-like rind, which is pale green when unripe, turning pale yellow to brown as it ripens. Its pale tawny flesh is sweet and astringent, containing tannin, which acts as an astringent to the bowels. It has a pleasant, agreeable and aromatic flavour, and provides an excellent dietary supplement. This fruit contains gums, vegetable acid and a very small quantity of sugar. It also contains white seeds and a tenacious transparent gel. The pulp of the dried Bilva fruit, powdered and mixed with arrowroot, is called ‘dietetic Bel’. It is both a sustaining food and a curative medicine, and is traditionally called by Indians ‘the fruit of plenty’. Puranic legend calls it ‘the breasts of the goddess of plenty’. The unripe fruit is roasted with a covering of mud, and the softened pulp mixed with water and sugar or buttermilk. It is more medicinal than the ripe fruit, particularly if dried in the sun. According to Swami Sivananda, “This is highly beneficial in sub-acute and chronic dysentery or diarrhoea, and is particularly useful in irregularity of bowels in children, because it acts as a mild stimulant to the intestinal mucus membrane and therefore stops diarrhoea, acting as a laxative when there is constipation. The unripe fruit cures excess vata and kapha, indigestion, stomach ache and dyspepsia.” A confection is made out of the pulp with amrita and honey, which stops vomiting. The half-ripe fruit is astringent, digestive and anti-diarrhoeal; it binds the bowels. The ripe fruit acts as a laxative, and is aromatic and cooling. The juice is an appetiser and blood purifier. The leaves. The dark trifoliate leaves symbolize the three eyes of Lord Shiva, and contain a small percentage of Shiva’s alchemical substance – mercury. These leaves have a very pleasant aroma, are used in the worship of both Shiva and Devi, and form an essential ingredient in tantric rituals. It is said that offerings of water sprinkled on these leaves at any shrine will always remain fresh. Sri Bilva Shtakam (v. 5) states, ‘Dantikoti sahasraani avamedhashtaani cha, Koti kanya mahaadaanam eka bilvam Shivaarpanam’, which means “Donating a thousand elephants, and horses, and giving daan (offering) to crores of kanyas (virgin girls) is equivalent to offering one Bilva leaf to Lord Shiva.” The consumption of Bilva leaves alleviates diseases caused by excess vata and kapha (mucus). They are also useful in diabetes mellitus. For this a few leaves should be chewed daily and their fresh juice drunk. They are diaphoretic (producing more perspiration), thus reducing temperature and lowering fevers, and an aphrodisiac. A decoction of leaves is a favourite remedy for ailments that often occur during seasonal changes, such as fever, flu and fatigue. There are sadhus who sustain themselves on Bilva leaves alone. According to Swami Sivananda, “The fresh juice of the leaves is given with the addition of black pepper in cases of jaundice, and when diluted with water or honey, this is highly praised remedy in catarrh and feverishness.” The root is the most important part of the tree medicinally, after removing the outer skin. A preparation made from the root with ginger and toasted rice cures vomiting. For the treatment of piles, dysentery and diarrhoea, a preparation is made from the root mixed with the tuberous root of Padha. The oil extracted from the Bilva root, boiled with the juice of Bilva leaves and applied to the head is excellent for nasal catarrh and diseases of the ear. The confection Vilvadi Lehiam is also made from this root. The flowers cure diarrhoea, vomiting and thirst, while the gum of the inside pulp of the fruit is an aphrodisiac (kama-vardhani). The Bilva tree in the Shiva Purana According to the Shiva Purana (7 AD) the Bilva tree is the manifest form of Lord Shiva himself, while all the great tirthas (pilgrimage places) are said to reside at its base. One who worships the shivalingam while sitting under the Bilva, claims this great epic, attains the state of Shiva. Washing the head by this tree is said to be the equivalent of bathing in all the sacred rivers. One who performs Bilva pooja with flowers and incense achieves Shiva loka, the abode of pure consciousness, and has happiness and prosperity bestowed upon them. The lighting of the deepak (lamp) before this tree bestows knowledge and enables the devotee to merge in Lord Shiva. The Shiva Purana also claims that if the devotee removes the new leaves from one of the branches of that tree and worships the tree with them, they will be freed from vice, while one who feeds a devotee under the Bilva will grow in virtue. The hunter and the Bilva tree The Shiva Purana also relates the following story or myth. Once there was a cruel-hearted hunter by the name of Gurudruh who lived in the lonely forest. On the auspicious day of Maha Shivaratri he had to go out hunting because his family had nothing to eat. Maha Shivaratri (the great night of Shiva) is the most sacred time for fasts, prayers and offerings, when even the most involuntary acts, if pleasing to Lord Shiva, are made holy. By sunset Gurudruh had not been successful in the hunt. Coming to a lake, he climbed a tree and waited for some unsuspecting animal to come and drink. He did not notice that the tree he had climbed was the Bilva tree. Neither did he notice the shivalingam beneath it, nor the water pot hanging in the branch just above it. After some time a gentle deer came to quench her thirst, and Gurudruh prepared to shoot. As he drew his bow, he accidentally knocked the water pot hanging in the tree and some water fell down on the shivalingam beneath, along with a few Bilva leaves. Thus, unknowingly and unwittingly, Gurudruh had worshipped Shiva in the first quarter of the night. As a result his heart was a little purified by this act performed on such an auspicious night. Meanwhile the deer, startled by the movement in the tree, looked up and saw the hunter about to release his arrow. “Please do not kill me just yet,” pleaded the deer. “I must first take care of my children, and then I will return to be food for your family.” The hunter, whose heart had been softened a little by the accidental worship, on noticing the beauty of the deer, let her go on condition that she would return on the morrow to give her body as food for his family. Later that same night, the sister of the deer came looking for her. Once more the hunter took aim and once more, without his being aware, the water and the Bilva leaves fell down upon the shivalingam. Again, unknowingly, the hunter had worshipped Shiva in the second quarter of the night. The effect of this was that Gurudruh’s heart was further purified. His pranas softened a little more, and he allowed this animal to also go and tend to its young, provided it returned the next day to provide him and his family with food. In the third quarter of the night, the mate of the first deer came in search of her, and again the strange worship took place as the hunter took aim for the third time. But the hunter’s heart was beginning to melt due to the worship, and he let the deer’s mate go also for the same reason and under the same conditions. Later when the three deer met together, they discussed who should go and offer themselves for the hunter’s food. Even the children offered to give their lives. Finally the whole family decided to surrender to the hunter together, for none of them could bear to live without the others. Thus they set off towards the lake with heavy hearts. When they arrived at the Bilva tree, Gurudruh was very pleased and relieved to see them, and he immediately prepared for the kill. He took aim for the fourth time, but in the same accidental manner as before, worship in the fourth quarter of the night took place unknown to him. This final action of Gurudruh brought about a complete change of heart and, as he was about to release the first arrow, his heart overflowed with pity for the innocent deer. Tears filled his eyes at the thought of all the animals he had killed in the past, and slowly he lowered his bow. Greatly moved by the selfless action of these animals, he felt ashamed and allowed the whole family of deer to leave unharmed. Such is the purity and spiritual power of the Bilva tree that, even without his knowledge or conscious effort, the cruel-hearted hunter had been transformed into a man of compassion and understanding, and was delivered from his past bad karma by the grace of Shiva and the Bilva tree.

What are the benefits one gets from worshiping Tulasi ------------------------------------------------------ Tulasi worship is an ancient part of the Vedic tradition, dating back thousands of years and continuing to the present day. Every morning, families throughout India offer water and flowers to Srimati Tulasi Devi before going about their daily duties. Vaishnavas, devotees of Lord Vishnu or Lord Krishna, chant on beads made from the wood of the Tulasi plant and wear Tulasi beads around their necks. During the holy month of Karttika (October-November), devotees in some Vaishnava lines daily offer one thousand Tulasi leaves—one by one—to the lotus feet of Lord Krishna. And in November one can still find people celebrating with great pomp the marriage of their Tulasi with a neighbor’s shalagrama-shila (Vishnu, in the form of a stone). The Padma Purana relates how Vrinda Devi once came to this world and performed great penance to obtain Lord Vishnu as her husband. We can find glorification of Srimati Tulasi Devi throughout the Vedic literature. While describing the transcendental Vaikuntha planets, the Srimad-Bhagavatam (3.15.19) explains the special position of the Tulasi plant: “Although flowering plants like the mandara, kunda, kurabaka, utpala, campaka, arna, punnaga, nagakesara, bakula, lily, and parijata are full of transcendental fragrance, they are still conscious of the austerities performed by Tulasi, for Tulasi is given special preference by the Lord, who garlands Himself with Tulasi leaves.” In her form as a plant, Tulasi always stays at the Lord’s lotus feet and around the neck of the Lord. The Vedic scriptures say that Krishna accepts only food adorned with a Tulasi leaf. The Gautamiya Tantra says, “Sri Krishna sells Himself to a devotee who offers Him merely a Tulasi leaf and a palmful of water.” One who worships Tulasi with faith gets unending benefit. The Skanda Purana describes a few: "Let me offer my respectful obeisances unto the Tulasi tree, which can immediately vanquish volumes of sinful activities. Simply by seeing or touching this tree, one can become relieved from all distresses and diseases. Simply by offering obeisances to and pouring water on the Tulasi tree, one can become freed from the fear of being sent to the court of Yamaraja [the king of death, who punishes the sinful]. If someone sows a Tulasi tree somewhere, certainly he becomes devoted to Lord Krsna. And when the Tulasi leaves are offered in devotion at the lotus feet of Krishna, there is the full development of love of Godhead." You can worship Tulasi-devi in your home if your home is pure. In other words, there should be no breaking of the regulative principles there — no meat-eating, no illicit sex, no intoxication, and no gambling. If you want to worship Tulasi-devi, always remember that she is a very exalted devotee of Krishna. You should care for her as you would an ordinary plant, but there are also certain things that devotees don't do in caring for her, like using chemical insecticides, for example. I suggest you ask the devotees at a temple near you who take care of Tulasi-devi for more guidance concerning the details of her worship if you would ever like to bring her into your home.

lotus flower details

Lotus ----- flower has spiritual as well as religious significance in the Hindu religion. Hinduism regards lotus as the symbol of youth, beauty and life.Lotus flower has spiritual as well as religious significance in the Hindu religion. Hinduism regards lotus as the symbol of youth, beauty and life. These meanings are quite common, but did you know that one of the lotus flower meanings is non-attachment? This symbolization is based on the characteristic of the lotus flower itself. As we all know lotus flower grows in muddy water, but in spite of growing in dust and filth, the flower never has even a drop of mud on it. Hindu religion regards this as the symbol of aloofness, this symbolization can be seen quoted in the following stanza of Bhagavad Gita, the holy book of Hindus. Lotus also has great importance in the religious aspects of Hinduism. It is believed that Lord Brahma emerged from the navel of Lord Vishnu, sitting on a lotus. Goddess Lakshmi, who is the goddess of wealth is always shown with a lotus flower, and that is the reason why lotus is included in the major ceremonies regarding Goddess Lakshmi. As the lotus is unaffected by its dirty surroundings, one should also grow spiritually and do only the right things, in spite of the bad forces present in the surroundings Lotus is one of the most beautiful flowers in the world. It is regarded as a symbol of beauty throughout the world. This is not just because of its vibrant colors but also because of its quality to bloom beautifully in muddy water. The lotus plant originated in parts of Middle East and Asia. Lotus flower symbolization is different in every culture, however all of them are associated with the life cycle of the lotus flower. Lotus flower has also been a source of inspiration to poets, there are number of poetry types which use lotus for motivation, mostly in the form of a metaphor. Let us see the lotus flower symbolization in various cultures. The lotus is the best example of spiritual purity.... although surrounded by muck and mud and also dwelling in dirty water....the flower is very pure.... as if untouched and in-influenced by its surroundings...Religiously...it is used in worship in almost all temples....It has great symbolism also attached with it...in Hindu religion...Goddess Laxmi is said to be sitting on the lotus flower....symbolic of pure auspiciousness... Mahavishnu is called Padmanabha because....out of his nabhi springs out a pure lotus...which gives birth to Brahma the creator God. In Kundalini yoga....all the 7 chakras are depicted as different petaled lotus....due to its purity....It is a 4 petaled lotus at base spine and a 1000 petal lotus at the sahasrar. I think lotus is also used symbolically in Buddhism and Jainism... more

HOW2 use padma asana benifit

While the concept of Padmasana may seem simple, it is considered an intermediate to advanced pose and may not be comfortable for beginners. In basic terms, Lotus Pose is sitting cross-legged with the spine vertically straight, making it ideal for meditation and concentration. The religious correlation between Padmasana and Buddhism is rather significant. In Sanskrit, Padmasana is derived from the words padma (meaning lotus) and sana (meaning seat or throne). Interestingly, the lotus, a sacred aquatic plant, is one of the Eight Auspicious Symbols and one of Buddhism’s most recognized motifs. Every important Buddhist diety is pictured either sitting on a lotus or holding one in their hand. Buddha himself has even been shown standing with each foot on a separate lotus. Traditional Hindu texts claim that Padmasana destroys all disease and awakens kundalini (a dormant energy residing at the base of the spine that can be awakened through meditation and yoga). Getting into Lotus Pose: With palms down, sit on the floor with legs stretched straight out in front of you. Bend the right knee and bring the lower leg up into a cradle. The outer side of the foot should settle in the crook of the left elbow, while the knee should settle in the crook of the right elbow. Clasp hands outside the shin and hold this posture for a few moments. To lengthen the spine, lift the front torso towards the inner right leg, but try not to round the lower back. Explore the full range of motion of the hip joint by gently rocking the leg back and forth. Repeat this process with the opposite leg. Come back to sitting with the legs stretched out in front of you. Now, bend the right knee and bring the right ankle to the left hip crease, allowing the right foot to face upwards. Settle the foot into the hip crease. Repeat this process with the left leg and right hip crease. Remember not to cross your legs the same way every time your try this pose. Make sure to alternate bringing your right and left legs in first. If you are a novice at yoga, try coming into half lotus before attempting full lotus, this means only coming into one side of the pose at a time. Consistent practice of this pose throughout pregnancy is said to help ease the pains of childbirth. Benefits of Lotus Pose: Opens up the hips Stretches the ankles and knees Calms the brain Increases awareness and attentiveness Keeps the spine straight Helps develop good posture Eases menstrual discomfort and sciatica Helps keeps joints and ligaments flexible Stimulates the spine, pelvis, abdomen, and bladder Restores energy levels

HOW to health red wine

Health Benefits of Red Wine 1. Cardiovascular Diseases 2. Cancer 3. Dementia 4. Depression 5. Aging Process 6. Osteoporosis 7. Gallstones and Kidney Stones 8. French Paradox 9. Insulin Resistance 10. Sunburn Red wine is among the most favorite alcoholic beverages which have the biggest consumption in the world. The benefits of red wine on people’s health are still under dispute. While many people regard red wine as a part of a healthy diet, others criticize it to cause some health risks. In fact, red wine has been studied extensively over many years with impressive findings. Scientists have proved its ability to extent life span, fight some types of cancer, improve mental health, Typically, dark-colored, whole grapes are the main ingredient for red wine production. People will crush these ingredients before bringing them to ferment. In fact, red wine includes many types which are various in taste and colors. Also, the alcohol content is usually from 12% to 15%. Nutritionally, red wine is quite good for health. It is undeniable that grapes – the main ingredient in red wine – is a store house of antioxidants. Resveratrol, catechin, epicatechin and proanthocyanidins are goods examples of antioxidant substances in grape (1). Especially, both resveratrol and proanthocyanidins can bring many health benefits for people. Facts have shown that proanthocyanidins may help prevent heart disease and cancer (2, 3, 4). On the other hand, resveratrol may cure inflammation, blood clotting and lower the danger of heart disease and cancer (5, 6, 7) One of the most outstanding benefits of red wine is its ability to fight cardiovascular diseases. Cardiovascular diseases or heart diseases are among common dreads which lead to the death of thousands of people annually. Interestingly, a moderate red wine consumption can help avoid cardiovascular diseases (8, 9). In comparison to beer, red wine shows greater ability in the effort of preventing heart disease (10). By maintaining the “good” HDL cholesterol level in blood, a suitable amount of red wine lowers the risk of heart disease (11). Moreover, red wine intake goes together with a 50 percent reduction in oxidative damage and “bad” LDL cholesterol levels (12). Several studies have indicated that the elderly may experience lower risk of heart disease thanks to a moderate red wine intake (13). A different study with the participation of middle-aged men have also been for red wine’s effects on preventing heart stoke (14). And J-shaped curve is the perfect explanation for the close connection between red wine consumption and heart disease prevention (15). However, it is necessary to know that higher intake of red wine may even foster the appearance of heart disease significantly The massive benefits of red wine make it ideal for fighting cancer. If red wine effects on cardiovascular is the most common issue people pay attention, its ability to reduce the danger of cancer should be the second. In general, cancer appears when the cells inside the body system develop uncontrolled. Oxidative damage may be mainly responsible for this fact. Luckily, red wine can do good at limiting damage by oxidative stress (17, 18). Therefore, it is logical to understand that red wine can help with controlling the development of cancer (19, 20). Nowadays, colon cancer is becoming more and more popular. 250 consecutive patients took part in a study and a moderate red wine consumption could protect them from colon cancer. ne of mechanisms behind benefits of red wine is its ability to cure depression. The ability to lower the risk of depression of red wine has been examined in several studies. According to the results from these research, consuming 2-7 glassed of wine weekly helped middle aged and old people less suffer from depression effectively. Among many foods which can slow down aging symptoms, red wine ranks high position. In fact, resveratrol – an antioxidant in red wine is so beneficial for extending the life span. Particularly, a research on mice concluded that the mice which received red wine can live longer and avoid the perolls of a high-fat diet (28). However, it is vital that further studies in human should be done to consolidate the effect of red wine in expanding lifespan. Clearly, bone health is important for a healthy body. However, there are some certain factors which may negatively influence bone health and limit the mobility of people. In fact, the high content of silicon in red wine possibly increase bone density, leading to better bone health (29). Moreover, loading with phytoestrogen, silicon may serve as a tool to protect bone system in menopausal women. In reality, there is a close link between reduced occurence of gallstones and regular moderate red wine consumption. Plus, red wine can limit the incidence of kidney stones. rench Paradox” is a term which refers to the fact that although French are familiar with high – fat and cholesterol – diet, they still experience lower rate of heart disease compared to other countries (32). In reality, red wine is the main explanation for the “French paradox”. Red wine plays a role as a dietary element which can save the French from adverse effects from cholesterol and saturated fat. However, cholesterol and saturated fat pose no threat to heart health if they are consumed with moderate amounts. To regulate insulin levels is another benefits of red wine. For sure, insulin resistance may cause diabetes – one of the leading dangerous health problems. In fact, according to scientific research, 2 glassed of red wine during 4 weeks could lower insulin resistance (35, 36). Also, it is stated that a moderate red wine intake can contribute to the decrease in the risk of getting type 2 diabetes in women. Suntan is desired by most of the girls, however, it would be totally a nightmare if it becomes sunburn. Particularly, severe state of sunburn may be extremely harmful to skin cells by oxidizing fats, DNA and other molecules. Fortunately, this process will be restricted thanks to flavonoids in red wine which may protect you skin and reduce damage which are done by UV light.

Nagoor Dargah or Hazrat Syed Shahul Hameed Dargah,KARAIKAL SAINT

Nagore Dargah (also called Nagoor Dargah or Hazrat Syed Shahul Hameed Dargah) is a dargah built over the tomb of the Sufi a saint Hazrath Nagore Shahul Hamid (1490–1579 CE).[1] It is located in Nagore, a coastal town in the South Indian state of Tamil Nadu. Outer doors kept open always. Internal doors opening time is from 4:30 am to 07:00 am and 6:25 pm to 9:30 pm. Friday alone additionally kept open from 12 noon to 2:30 pm also. Shahul Hamid is believed to have performed many miracles in Nagore, and cured the physical affliction of king Achutappa Nayak, a 16th-century Hindu ruler of Thanjavur. He is locally referred to as Nagore Andavar, meaning the "god of Nagore". Nagore dargah as it stands now, is believed to have been built by ardent devotees of Shahul Hamid, with major contribution from Hindus. There are five minarets in the dargah, with the Hindu Maratha ruler of Thanjavur Pratap Singh (1739–1763 CE), building the tallest minaret. The dargah is a major pilgrimage centre that attracts pilgrims from both Islam and Hinduism, symbolizing peaceful coexistence between the two religions. b[2] The most prominent event celebrated at Nagore dargah is the Kanduri festival, a fourteen-day commemoration of the death anniversary of Shahul Hamid. Common worship practices at Nagore dargah include the presentation of offerings, accompanied by the playing of musical instruments like nadaswaram, atypical of Hindu religious tradition. The Shifa Gunta, a pool within the precincts of the dargah, is considered sacred; pilgrims take a holy dip in it. The hereditary Khalifa (Sufi saint), c selected from among the descendants of saint Yusuf, performs all the official and religious duties of the dargah. The administration and maintenance of the dargah is governed by a committee which operates under a scheme decreed by the Madras High Court. Hazrath Shahul Hamid Badusha Kaadiri was born to Hazrath Syed Hassan Kuthos Baba Kaadiri and Bibi Fathima at Manikpur, in Pratapgarh district of Uttar Pradesh. He was a 13th generation descendant of the renowned Sufi saint, Hazrath Muhiyudin Abd al-Qadir al-Jalani.[3] He had his Islamic education at Gwalior under the guidance of Hazrat Mohammad Ghouse. He left on a pilgrimage to Mecca and then moved to Maldives, Sri Lanka and Tamil Nadu with his spiritual team.[4] Historians Sayyid and Qadir Hussain (1957) place the date of his birth on 10 November 1504, death on 10 November 1570 and arrival in Nagore during 1533–34.[5] Other sources mention the year of death as 1558, 1570 or 1579.[3] He is believed to have led a simple and pious life, performing a lot of miracles, giving him the name Nagore Andavar (meaning god of Nagore).[4][5] His popularity grew outside Tanjore region during the period.[6] He was also called Meera Saheb,[7] Qadir Wali and Ganj-e-Sawai.[8] As per local legend, hagiographical texts and historical records, Shahul Hamid is believed to have cured a Hindu ruler of Thanjavur, king Achutappa Nayak (1529–1542 A.D.), of his physical affliction caused by sorcery.[9] Shahul Hamid found a needled pigeon in the palace believed to be the cause of the misery. He removed the pins from the pigeon, resulting in the king's health improvement.[9] In remembrance of the event, the practice of setting pigeons free in the premises of the dargah is continued by worshipers in modern times. Achutappa Nayak, the king of Thanjavur during the 16th century, donated 200 acres (81 ha) of land to the entourage of Shahul, after the saint cured the king's affliction. The dargah was built on a part of the land donated by Nayak.[9][10] Shahul Hamid is believed to have predicted his death and advised his adopted son Yusuf about his burial location and rites to be performed after his death. Yusuf performed the rites as per the instructions and decided to stay there for the rest of his life. A mausoleum was constructed over the grave. Devotees of Shahul, who continued to believe in his powers after his death, venerated the site of the burial.[5] The shrine was initially a smaller one and gradually gained prominence. Pratap Singh (1739–1763 A.D.), the Hindu Maratha ruler of Thanjavur prayed for a son and built the tallest of the five minarets (called Periya Manara locally) with a height of 131 ft (40 m) once his wish was fulfilled.[1][11] The Marathas of the later period were patrons to the dargah,[12] with the Maratha king Thuljaji, the son of Pratap Singh, donating 4,000 acres (1,600 ha) of agricultural land to the dargah.[8] During the last quarter of 18th century, when there was conflict between European powers, the Nawab of Arcot, the Maratha kings and Tipu Sultan of Mysore over Thanjavur region, the dargah was considered strategically important by all of them Kanduri festival is a 14-day annual event celebrated during the urs (death anniversary) of the saint.[1][23] The festival is celebrated in commemoration of the anniversary of the saint's death, and pilgrims participate in the rituals and rites. The word kanduri is derived from the Persian word for table cloth. The festival is also called Qadir Wali Ke Fande festival.[23] A saffron flag-carrying ceremony is also observed, during which a flag is carried from a devotee's house to the dargah, accompanied by a procession in streets. The flag is hoisted on a tree known as Fande ka Fahad by a Sirang (hereditary trustee) who is assisted by twenty assistants.[24] The Islamic rites performed during the festival include the recitation of Quaranic verses and observance of Fatiha (it includes; recitation of Al-Fatiha an essential part of daily prayer and Durood).[25] The main attraction of the festival is the presence of Fakhir Jamas (mendicant priests) and Qalandars—the disciples of the saint who witness the festival. On the 9th day of Jamathul Akhir month in the Islamic calendar, at 10 p.m., a pir (one of the disciples) is chosen for the spiritual exercise of offering prayers to the saint. The disciple throws lemons at the end of the prayers on devotees, which is believed to provide miraculous relief to worldly sorrows.[25] The festival is also seen as a sacred exchange between Hindus and Muslims expressing solidarity of mixed faith in the region. Pilgrims from both the religions from the state and also from Sri Lanka, Burma and Gulf countries, attend the festival.[8][17][23] In the evening of the ninth day of Akhir month in the Islamic calendar, a chariot containing sandal paste (locally called santhanakoodu) is pulled across the streets of Nagore by pilgrims and devotees, accompanied by banging of instruments. The sandal paste is received by the saint's descendants and used to anoint the Rowla Sharif (sanctum) of the saint by the Khalifa of the dargah. Nagore dargah is a common place of worship for devotees of various religious faiths.[10] According to the administration of the dargah, about 50–75 per cent of pilgrims visiting the dargah everyday are Hindus.[15][27] The practise of offering flowers, sweatmeats and food, the way of conducting worship, and playing musical instruments like nadaswaram (a type of pipe instrument commonly used in Tamil Nadu) are atypical of Hindu tradition.[28] Other worship practises include offering flags and lighting lamps of ghee at the saint's tomb. Devotees shave their heads near the tank and offer tin or silver-plated facsimiles of body parts, houses, sailboats matching their material needs.[15][27][29] Since Shahul Hamid was a celibate, he is offered a Sehra (head dress), and not the customary flowers as at other dargahs.[15] As per a local legend, he was approached by a childless couple who informed them that they would be blessed with children but the first offspring would be presented to him to adopt. Following the tradition, many childless couple worship in the dargah.[30][31] While the dargah is open throughout the day, the doors of the shrines are open only during early morning and evening.[15] Shifa Gunta, the tank within the precincts of the dargah, is considered sacred. It is believed that a dip in the tank cures physical ailments.[17][32] There is a hereditary Khalifa, from among the descendants of saint Yusuf. He performs all the religious duties of the dargah. A central parliamentary committee deputed to verify the implementation of the Wakf Act of 1995 was informed in 2008 that the Nagore Dargah was not administered as per the provisions of the Act. The committee found that it is against the spirit of the provisions of the Act as the dargah is a surveyed and notified body under the Tamil Nadu Wakf board. The administration and maintenance of the dargah was henceforth governed by a committee which operates under a scheme decreed by the Madras High Court.[24][33][34] Shahul Hamid and the dargah are revered in Tamil religious literature across different centuries. The most important among them is Tirukkarana Puranam (1812) by Ceyk Aptul Kaatiru Nayinar Leppai Alim (also called Cekuna Pulavar) that details the life of the saint. The Nakur Puranam, written by Kulam Katiru Navalar in 1893, describes the miracles performed by Shahul in the dargah after his death. A prose biography Kanjul Kaaramattu, by Kulam Katiru Navalar, is also very popular. [35] Nakaiyanthathi, a Tamil devotional poem, mentions the tank as "a haven of sweetness and comfort bedecked with the auspicious lotus"

MAHA mutra********

Maha Mudra or the Great Gesture is the first Mudra mentioned in both Hatha Yoga Pradeepika and Gheranda Samhita. In Sanskrit, Maha means great and Mudra means a gesture, attitude or seal. Maha Mudra is a technique to raise the human consciousness to higher levels and for improving health. It is highly recommended by yogis. Maha Mudra is best done in the morning when the stomach is empty. It creates a good ambience for meditation practices, hence should be done before the start of meditation. Those suffering from hypertension and heart complaints should avoid this mudra as holding of breath is involved. Also, it is good to do the purification of the body through Shatkarmas before taking with the practice of Mudras. How to do Maha Mudra (The Great Gesture)? Sit on the floor with legs stretched out. Fold the left leg and press the perineum with the left heel. The right leg remains stretched out in front throughout the practice. Bend forward and hold the big toe of the right leg with the hands. Exhale while bending forward. Raise the head slightly upwards and let the gaze be on the eyebrow center. Inhale slowly and deeply while tilting the head. Hold the breath inside and perform Moola Bandha. Contract the throat so that air does not escape from the lungs. Maintain this position with breath inside (Antar Kumbhaka) for as long as you are comfortable. This is one round. One can practice from 3 rounds to 12 rounds depending on time and convenience. To release the pose, exhale slowly and bring the head to normal position. Stretch out the legs, relax the body and breathe normally. The attention is maintained at the eye-brow center throughout the practice. There is also a variation of the practice where the attention is rotated between the Mooladhara, the Vishuddhi Chakra and the Ajna Chakra. Benefits of Maha Mudra (The Great Gesture) Maha Mudra gives physical and spiritual benefits. It improves digestion and cures the disorders of the stomach. The Hatha Yoga Pradeepika says that Maha Mudra removes consumption, leprosy, colic and diseases caused due to indigestion. It further says that Maha Mudra can neutralize the effect of toxins in the body. The Gheranda Samhita says that Maha Mudra removes Kapha disorders, tuberculosis, constipation, enlarged spleen, prolonged fever and other diseases and the body attains good health. The Hatha Yoga Pradeepika also says that it is a giver of siddhis or supernatural powers to the practitioner and hence should be kept a secret. It balances the sympathetic and parasympathetic nervous system. It generates peace. The sensory excitements are reduced, thus inducing a tranquil state of mind. This practice makes the spine straight and enables the pranic energy to clearly go between Mooladhara and the Vishuddhi chakra. The body gets charged with pranic energy. Since the throat is also contracted during the practice of holding the breath, the Prana gets pushed down towards Apana and the two merge at the Navel center or Manipuraka Chakra. This awakens the Prana Shakti. Since this mudra is done along with eye brow gazing or Shambhavi Mudra, it calms down the mind. Hence it is an excellent practice before the start of meditation. When Prana Shakti is awakened, the activity of Ida and Pingala Nadis subside. In the process, the Sushumna Nadi, the central channel gets activated. Awakening of the Sushumna Nadi is important for success in meditation. The Hatha Yoga Pradeepika says that “Maha Mudra removes all afflictions and the cause of death”. Also anything can be consumed and the practitioner gets the ability to digest it. Maha Mudra is called the great gesture by the yogis, because of its importance as it helps one to experience the higher states of consciousness in meditation.

Ancient Kailasa Temple india

Ancient Kailasa Temple: 60 Mind-bending images of a temple CARVED out of a MOUNTAIN The temple itself was built out of a single rock, 164 feet deep, 109 feet wide, and 98 feet high, making it ONE of the BIGGEST MONOLITHIC structures on the planet, carved out of a single rock. Numerous ancient sites around the globe are evidence that thousands of years ago, ancient cultures spanning from America to Asia had incredible knowledge in a number of fields. Just as many ancient civilizations had staggering astronomical knowledge thousands of years ago, they perfected their cultures in numerous fields. One of those is engineering and architecture. The Kailasa Temple at the Ellora Caves in Maharashtra India has fascinated researchers and tourists for centuries. This intricate temple suggests—according to many authors—that thousands of years ago, ancient cultures were far more advanced than what mainstream scholars are crediting them for. housands of years ago, ancient builders were able to quarry supermassive blocks of stone—some of them with a weight of over 50 tons—transport them to various construction sites, precisely shape incredibly hard rocks like andesite, and put into position massive blocks as if the entire process was a giant puzzle. Proof of their advanced skills is the Kailasa Temple which symbolizes Mount Kailash, the home of Lord Shiva, one of the most important ancient Hindu deities. According to experts, the Kailasa temple is the 16th from a total of 34 caves which were literally carved out of the surrounding rock. Mainstream scholars tell us that the ancient caves were built sometime around the fifth and tenth centuries AD, but many others disagree suggesting the caves are much older. H.P. Blavatsky and M.K. Dhavalikar are just some of the authors who agree that we are looking at serious ancient stuff. M.K. Dhavalikar, who was a notable Indian historian, and archaeologist, author of the book ‘Ellora’, suggests the shrines and the Kailasa temple were not excavated at the same time but are the result of a construction process that belongs to a number of different periods. The Kailasa temple in Ellora, Maharashtra, India is a MEGALITH carved out of a SINGLE rock. It is considered as one of the most remarkable cave temples in India, mostly because of its humongous size, architecture and sculptural implementations. In other words, it is one of the many places on Earth that proves how ancient societies—around the globe—were extremely advanced in various fields, possessing a knowledge that allowed them to erect—or carve—mind-bending structures that have remained standing for thousands of years after their creation.

Sri Seshadri Swamigal,thiruvannamalai-saint

He is worshipped as a religious guru by many Hindus throughout the world. Sri Seshadri Swamigal was born on January 22, 1870 in a small village near Kanchipuram in South India in the renowned family of Kamakoti. He studied Vedas (Hindu religious literature) at a very young age. An incident in his childhood reveals the greatness of his power when his mother took him to a temple fair and he touched an idol from a seller who had all the idols sold out like hotcakes, which were not getting sold out earlier. This gave him the name "Thanga Kai" (golden hand). His parents died when he was still in his teens. Just before his mother died, she asked him to sing 'Ambe Sive' (a composition of his grandfather's) and then, in the moments before she died, she called out, "Arunachala! Arunachala! Arunachala!" The word Arunachala struck a deep cord in Sheshadri Swamigal. Though he had never been to Arunachala, he sketched the five peaks of the holy hill on a board and from then on worshipped Arunachala every day. Having no worldly attachments, he became a sanyasi (ascetic) and came to Tiruvannamalai in 1889 at age nineteen and remained there for forty years until he died in the year 1929. When Ramana Maharshi came to Tiruvannamalai seven years after Seshadri Swamigal's arrival, Seshadri was immediately aware of the young swami's state of Self-abidance and he felt a motherly love for him. Sri Ramana spent his time then immersed in the bliss of the Self in the thousand-pillared hall in the front portion of the Arunachaleswara Temple. Urchins, not understanding his state, pelted him with stones. Sri Seshadri tried to protect the young swami who seemed quite unaware of his body and surroundings, but the urchins continued their harassment. To avoid this unwanted attention, Sri Ramana moved into the Patalalingam, an underground vault in the temple. He remained there, in deep meditation, for many day, oblivious to the ants, vermin, and mosquitoes who were feasting on him. Sri Seshadri found him there and asked his (Sri Seshadri's) devotee Venkatachala Mudaliar to lift "his child" out. He cleansed Ramana's blood-oozing wounds and revealed Ramana as a [saint] to the world. Seshadri Swamigal's behavior was quite eccentric and unpredictable. He acted like a mad man at times to fend off worldly people, but to earnest seekers he was extremely gentle and considerate. Sri Seshadri blessed his devotees and helped cure their illnesses with his wonderful touch. While roaming the streets of Tiruvannamalai, he would sometimes enter a shop and dump the cash from a cashbox or throw the articles from the shops. The shops he entered used to do good business on that day and so shop keepers would eagerly await his arrival. To this day, the shops in Tiruvannamalai have his photos as a symbol of good luck and prosperity. Sri Seshadri was a great worshipper of Shakti. Sri Seshadri died in January 1929, at the age of 59. His body was not cremated but buried, as is the custom in the case of a saint. It is believed that Bhagavan Ramana Maharishi was present at the place silently observing the rituals till it was completed. It is often quoted that the devotees called Sri Seshadri "Periya Seshadri" (elder Seshadri) and Sri Ramana Maharishi as "Chinna Seshadri" (younger Seshad..

Shankaracharya Shri Chandrashekarendra Saraswati Swamigal

His..

Holiness Jagadguru Shankaracharya Shri Chandrashekarendra Saraswati Swamigal or the Sage of Kanchi was an Indian Saint. He is usually referred to as Nadamadum Deivam (The walking God), Sage of Kanchi, Maha Periyaval or Paramacharya. Early life ============= Swaminatahn (Purvashram name of His Holiness) was born on 20 May 1894, under Anuradha star according to the Hindu calendar, into a Kannadiga Smartha family in Viluppuram, South Arcot District, Tamil Nadu. He was the second son of Subramaniya Sastrigal, a District Education Officer. The child was named Swaminathan, after the family deity, Lord Swaminatha of Swamimalai, near Kumbakonam. Swaminathan began his early education at the Arcot American Mission High School at Tindivanam, where his father was working. He was an exceptional student and excelled in several subjects. He won a prize for his proficiency in the recitation of the "Holy Bible". In 1905, his parents performed his Upanayanam, a Vedic ceremony which qualifies a Brahmin boy to begin his Vedic studies under an accomplished teacher. Incidents leading to Sainthood During the childhood of the Acharya, his father consulted an astrologer who, upon studying the boy's horoscope, is said to have been so stunned that he prostrated himself before the boy exclaiming that "One day the whole world will fall at his feet."[citation needed] In 1906, the 66th Acharya of Sri Kanchi Kamakoti Peetham performed the annual Chaturmasyam (a forty-day annual ritual performed by Hindu ascetics while remaining in one place), in a village near Tindivanam in Tamil Nadu. This was Swaminathan’s first exposure to the Math and its Acharya. Later, Swaminathan accompanied his father whenever he visited the Math where the Acharya was deeply impressed by the young boy. In the first week of February 1907, the Kanchi Kamakoti Math had informed Subramanya Sastrigal that Swaminathan's first cousin (son of his mother's sister) was to be installed as the 67th Peetathipathi. The presiding Acharya was then suffering from smallpox and had the premonition that he might not live long. He had, therefore, administered upadesa to his disciple Lakshminathan before he died. Sastrigal being away in Trichinopoly on duty arranged for the departure of Swaminathan with his mother to Kanchipuram. The boy and his mother started for Kalavai (where Lakshminathan was camping) to console his aunt who, while also being a widow, had just given up her only son to be an ascetic. They travelled by train to Kanchipuram and halted at the Sankara Math. By then, Lakshminathan had fallen ill: In the words of His Holiness: I had a bath at the Kumara Koshta Tirtha. A carriage of the Math had come there from Kalavai with the people to buy articles for the Maha Puja on the tenth day of the passing of the previous 66th Acharya. One of them, a hereditary maistry (mason) of the Math, asked me to accompany him. A separate cart was engaged for the rest of the family to follow me. During the journey the maistry hinted to me that I might not return home and that the rest of my life might be spent in the Math itself. At first I thought that my elder cousin having become the Head of the Math, it was his wish that I should live with him. But the maistry gradually clarified matters as the cart rolled on. The acharya had fever which developed into delirium and that was why I was being separated from the family to be taken to Kalavai... I was stunned by this unexpected turn of events. I lay in a kneeling posture in the cart, shocked as I was, repeating "Rama... Rama," the only prayer I knew. My mother and other children came some time later only to find that instead of her mission of consoling her sister, she herself was placed in the state of having to be consoled. —T.M.P. Mahadevan, The Sage of Kanchi The 67th Acharya also died, after reigning for a brief seven days as the head of the Math. Swaminathan was immediately installed as the 68th head of the Kanchi Kamakoti Peetam on February 13, 1907, the second day of the Tamil month of Masi, Prabhava year. He was given Sanyasa Asramam at the early age of 13 and was named Chandrasekharendra Saraswati. On May 9, 1907 his "Pattabishegam" as the 68th Peetathipathi of Kanchi Kamakoti Peetam was performed at the Kumbakonam Math. Devotees including Shivaji Maharaja of Tanjore, government officials and pundits participated in the event. Even though there was not enough property in the mutt to be administered, the court considering the benefit of the mutt, ordered the mutt to be administered under the “Guardian and Wards Act”. Sri C.H.Venkataramana Iyer, an illustrious personality from Kolinjivadi (Colinjivadi) village near Coimbatore was appointed as guardian by the court. The administration of the mutt was under guardianship from 1911 to May,1915. On the day of Sankara Jayanthi in the year 1915, Swamigal took over the administration of the mutt on the completion of his 21st year. The administration of the mutt was taken over in name, but the actual work was taken care of by an agent, one Sri Pasupathi Iyer. He was an able administrator who volunteered to do the job without compensation and hailed from Thirupathiripuliyur. Swamigal does not sign any document, instead Sri Mukham stamp is placed on documents. Jagadguru Sri Chandrashekarendra Saraswati spent several years in the study of the scriptures and dharma shastras and acquainted himself with his role as the Head of the Math. He soon gained the reverence and respect of the devotees and people around him. To millions of devotees he was simply "Periyava" — the revered one or Maha-Periyava. "Periyava" in Tamil means a great person, and conveys endearment, reverence, and devotion. "Mahaswami" and "Paramacharya" are his other well-known appellations. Jagadguru Sri Chandrashekarendra Saraswati was the head of the Mutt for eighty-seven years. During this period, the Sri Kanchi Kamakoti Pitam acquired new strength as an institution that propagated Śankara's teachings. The devotion, fervour, and intensity with which the Paramacharya practiced what Śankara had taught are considered to be unparalleled by his devotees. Throughout his life, the focus of his concern and activities was rejuvenating Veda adhyayana, the Dharma Sasthras, and the age-old tradition, which had suffered decline. "Veda rakshanam" was his very life breath, and he referred to this in most of his talks. Remaining active throughout his life, the sage of Kanchi twice undertook pilgrimages on foot from Rameshwaram in the far south of the Indian peninsula to Benares in the North. Providing support through Veda Patashalas (schools teaching Vedic lore) through the Veda Rakshana Nidhi which he founded and honouring Vedic scholars, he reinvigorated Vedic studies in India. He organised regular sabhas ('conferences') which included discussions on arts and culture — these led to a renewed interest in Vedic religion, Dharma sasthras, and the Sanskrit language. His long tenure as Pitadhipathi is considered by many to have been the Golden Era of the Kanchi Kamakoti Peetham. He attained samadhi on January 8, 1994 and was succeeded by H.H.Sri Jayendra Saraswati.

Rutraksham god shiva

Rudraksha and God ================= Hindu legend relates many stories about Lord Shiva, also known as “Rudra”. He is famous for being the embodiment of the power of destruction in an eternal cycle of creation, maintenance, and destruction. It is said that Lord Shiva once entered in a deep state of meditation to get the solution for the problem faced by Devas (Gods) for a very long time. Finally when he opened his eyes after getting to solution was expressed with sacred tears which ran down his cheek and fell to earth generating a Rudraksha Tree. The word rudraksha, in fact, comes from the two Sanskrit words rudra, a synonym for Lord Shiva, and aksha, meaning “eyes”. Botanically, the rudraksha tree is known as Elaeocarpus Ganitrus Roxb. These trees grow in very few places in the world including the Himalayas of Nepal, as well as in parts of Indonesia. Many different Hindu scriptures written over many different periods of history describe divine qualities present in each beads. One intriguing aspect of rudraksha lore is that it is worn and worshipped by absolutely everyone regardless of caste, religion, sect, creed, color, or sex. Generally speaking, one who worships and wears the rudraksha in the prescribed manner will invoke the energies of Lord Shiva and negative thoughts and emotions will be destroyed. It has no adverse effects and promotes peace of mind and prosperity for the whole family residing in the place of where rudraksha is being worshiped. In various ancient scriptures (i.e. Padma Purana, Shiva Purana, Mantramahanava, Rudrakshajabalopanishad) it is proclaimed that if a person meets his death while wearing or close to rudraksha worshiping place he is released from the cycle of life and death and achieves moksha (liberation). Rudrakshas should be kept as a set of 21 beads (from one face to twenty-one face) in the prayer room and worshipping it will bring positive changes. This will bring health, peace, and prosperity to the whole family. for example ============ tri-mukhi Rudraksha: The Rudraksha with three faces is the symbol of the Three Devatas i.e. (Brahma, Vishnu and Mahesha) and is very powerful like the Firegod Himself. The person who wears this Rudraksha will always get the blessings of the three devas accompanied by the three powers, manifesting as the fire-god Agni. The way fire consumes everything and still remains pure, the wearer too gets free from all sins or wrongs of his life and returns to purity when blessed. The sins earned in past births of him, on whom it remains, are burnt as fire burns fuel. He who wears a Rudraksha of three faces on his body, will have past sins burned to ashes and gets purified in his mind and soul. He will not be overcome with disease, miseries and sorrow. Three faced Rudraksha directly delivers the fruits of sadhana. All education is distinguished by its effect. The wearer of this Rudraksha get success in all of his works. Symbol of: Agni, God of Fire Ruling Planet: Mars Mantras: Om Klim Namah, Om Namah Shivaya Recommended for: Blood defect, plague, small pox, digestive problems, blood pressure, weakness, disturbed menstrual cycle, spontaneous abortion and ulce

Ujjayi Pranayama (Victorious Breath or Ocean Breath) This classic pranayama practice, known for its soft, soothing sound similar to breaking ocean waves, can further enhance the relaxation response of slow breathing, says Patricia Gerbarg, MD, assistant clinical professor of psychiatry at New York Medical College and co-author of The Healing Power of the Breath. Her theory is that the vibrations in the larynx stimulate sensory receptors that signal the vagus nerve to induce a calming effect. TRY IT… to focus your attention on your breath during asana. Inhale through your nose, then open your mouth and exhale slowly, making a “HA” sound. 
Try this a few times, then close your mouth, keeping the back of your throat in the same shape you used 
to make the “HA,” as you exhale through the nose. Nadi Shodhana Pranayama (Alternate-Nostril Breathing) This practice of alternating between the right and left nostrils as you inhale and exhale “unblocks and purifies the nadis, which in yogic belief are energy passages that carry life force and cosmic energy through the body,” Cole says. While there is no clear scientific evidence to support these effects, one pilot study found that within seven days of practicing this technique, overactive nervous systems were essentially rebalanced. And a study of 90 people with high blood pressure found Nadi Shodhana lowered blood pressure and improved mental focus. TRY IT… at the end of an asana sequence to prepare the mind for meditation. Take a comfortable seated position. Close your right hand in a gentle fist in front of your nose, then extend your thumb and ring finger. Gently close your right nostril with your thumb. Inhale through your left nostril, then close it with your ring finger. Open your right nostril and exhale slowly through it. Inhale through the right nostril then close it. Open your left nostril and exhale slowly through it. That completes one cycle. Repeat 3–5 times. Kumbhaka Pranayama (Breath Retention) If you inhale fully and then wait 10 seconds, you will 
be able to inhale a bit more, Strom says. Why? Holding your breath increases pressure inside the lungs and gives them time to fully expand, increasing their capacity. As 
a result, the blood that then travels to the heart, brain, and muscles will be more oxygenated. TRY IT… after asana to prepare for meditation. Inhale, inflating the lungs as fully as possible. Hold the breath for 10 seconds. After 10 seconds, inhale a little more. Then hold it for as long as you can. One caveat: For anxious people, breath retention can be difficult. Strom suggests they start with holding the breath for 3 seconds, or as long as they’re comfortable, and work their way up. Kapalabhati Pranayama (Breath of Fire or Skull-Shining Breath) This rapid breathing technique is energizing, and activates the sympathetic nervous system. In a study using EEG electrodes to measure brain activity, researchers found that Kapalabhati Pranayama increased the speed of decision-making in a test requiring focus. However, “For people already under stress, I don’t think Breath 
of Fire is a good idea,” Strom says. “You’re throwing gasoline on the fire.” TRY IT… to jump-start your asana practice when you 
feel lethargic, or for brainpower when you’re foggy. 
To start, take a full, deep inhale and exhale slowly. Inhale again, and begin exhaling by quickly pulling 
in the lower abs to force air out in short spurts. Your inhalation will be passive between each active, quick exhalation. Continue for 25–30 exhalations. See also Watch 3 Warming Pranayama Practices