ॐ Hindu Of Universe ॐ
“God’s light is within you, It never leaves you.”
Lord Soma Chandra Dev
Soma refers to a god, a plant, and a ritual drink, and the distinction between the three is not always made clear in the Rigveda. There are 120 hymns devoted to the praise of soma in the Rigveda, but the most common reference is to the drink and the supernatural powers it bestowed upon those who drank it. Consequently, soma wasn’t often portrayed in any human-like form, though he was occasionally portrayed as a bull or bird.
Soma was considered a bringer of health and wealth. Soma the sacred drink is said to be a yellow-golden color, and thus soma is also often identified with light. The gods drank soma to sustain their immortality, and the drink would likewise bestow the powers of the gods upon any mortal who drank it. In this way, soma could bridge the profane and divine realms, similar to the role agni served.
Soma is especially associated with Indra, so much so that it is rare to see one referenced without the other. Soma the drink inspires and empowers Indra to perform many of his mighty deeds. Yet soma himself is also a god capable of his own feats. He is a great and heroic warrior depicted as the victor in all of his battles, capable of repelling all enemies.
Chandra Deva – The Moon-god Who Governs Our Mind
Moon (Chandra Dev) is also referred to as Soma Dev in Vedic tradition. In the ancient Vedic scriptures, Chandra is revered as the divine nectar that bestows strength. In particular, the entire 9th mandala consisting of 114 hymns of Rigveda is dedicated only to Soma. This 9th book of Rigveda is known as Soma Mandala.
The personification of Chandra in our dimension is the Moon with the numerological symbol of two. The influence of the Moon/Chandra on the Earth is evident because it has a direct impact both on the course of natural processes on it and on the energy of all living beings living on Earth is undeniable.
Chandra is the embodied maternal life-giving and creative energy. It is believed that the Chandra affects the soul and subconscious of a person, sensory perception, and the emotional sphere. Moon is one of the 9 planets in Vedic Astrology, collectively known as Navagraha.
Nomenclature
The name “Chandra” is derived from the root “Candra,” which in Sanskrit means “to propitiate,” and the word itself is translated in one of the variations as “embodied happiness,” “giving pleasure and happiness.”
Monday is the day of the moon (Chandra dev). This is clearly seen in the very word formation of the days of the week, which we can observe in different languages of the world.
In English, Monday, Lundi (French Lune – moon), Montag (German Mond – moon), lunes (Spanish Luna – moon), and in Sanskrit Somavara.
Appearance and Nature of Chandra Dev
All the planets in Vedic astrology are male, so Chandra – God with royal status has a pleasant appearance and slender but rounded shapes. His constitution is Kapha-Vata; he is full of love, and somewhat passionate, but compassionate and caring.
He has large beautiful magnetic eyes, as if wet, with a veil; speech is intelligent, soft, and euphonious; he has a sattvic nature. Chandra is the founder of the Lunar dynasty in which Lord Krishna was born. The Supreme Deity of Chandra is Lord Shiva, whose forehead is crowned with the bright crescent of the new moon.
Birth of Chandra Dev
The history of Chandra’s birth is described in Srimad Bhagavatam. He is the son of Rshi Atri and Anusuya.
Rishi Atri performed severe penance to have a son who would help ensure the maintenance of the world order. In the manifested form of a triune deity, the Trinity Gods grant Atri and his wife the blessing of the birth of a son, who will forever be remembered by Mother Earth and become useful for humans and other living beings. So, they give birth to three sons: Soma (Chandra), Durvasa, and Dattatreya.
According to the Mahabharata, the moon god appeared during the Samudra Manthan, the churning of the milky ocean by God (devas) and demons (asuras). It appeared from the water depths of the ocean, among many other treasures, at the beginning of the creation of the Universe.
Lord Ganesha Cursed Chandra Dev
Lord Ganesha, the son of Lord Shiva and Goddess Parvathi, had a fondness for sweets and would always accept them when offered. Once Lord Ganesha was returning on his mouse from a mighty feast of Lord Kubera, which Lord Ganesha ate throughout the day until his stomach was full. On his way home, he stumbled and fell, causing all the remaining sweets to scatter and his clothes to tear. It was a moon night!
Chandra Deva, the moon god, saw the incident and laughed at Lord Ganesha’s appearance, which angered him. Lord Ganesha then cursed Chandra Deva to disappear from the sky forever. After Chandra Deva begged for forgiveness, Lord Ganesha lessened the curse to one day of disappearance each month and instructed that those who see him on the Chaturthi would have some problems (listening to the story of Krishna and Syamantaka Gem will solve). As a result, the moon now changes its appearance throughout the month and formation of dark spots in the moon.
Chandra Dev’s effect
1. On Our Planet
Moon patronizes the water element. The seas and oceans on the side of the Earth facing the Moon experience its attraction, and this entails tides, while on the opposite side of our planet, the reverse process occurs, causing low tides.
2. On Human Beings
The human body, on average, is 70% water, which means it is significantly influenced by the moon. It is believed that, depending on the lunar phases, Chandra also regulates the circulation of prana.
Women are especially susceptible to the influence of the Chandra Moon, so, obviously, there is a relationship between lunar cycles and the frequency of energy renewal in the female body. It affects the hormonal cycles in the female body and the course of the pregnancy process; it is also known that some lunar phases are unfavorable for conception.
3. On Plants
Lord Chandra is the patron and protector of the plant kingdom, so the Moon affects the growth and reproduction of plants on Earth. According to the text of the Atharvaveda, Moon is the supreme lord of plants.
4. On Health
The moon receives the seed light of the sun to nurture and nourish it. Therefore, the Moon is responsible for life; it is very important for health. The Moon governs the heart, blood, and energy (prana) of the body.
The weakening of the Moon can bring health problems that have their source in a lack of energy, a failure of its movement, as well as psychosomatics, which weakens the immune system in general and can cause any disease. Therefore, astrologers always strive to work with the Moon, study its problems in the horoscope, and solve problems.
5. Life Cycle
The law of our life is cyclical. Nothing exists forever. Everything that is born will die at some point. The moon teaches us this law: every day, it changes its phase, grows, reaches its peak at the full moon, then decreases to disappear for a moment, leaving the kingdom to darkness.
In the female body, this cycle occurs every month (after all, it is not in vain to coincide with the moon), so the moon represents female energy, the mother principle. Every woman carries within herself the knowledge of life-death life.
6. On Vedic Astrology
In Vedic astrology, the Moon is responsible for the mind, feelings, and emotions and has a very personal meaning for each person. The position of the Moon in the horoscope indicates the areas of life where we feel most comfortable and the main areas of interest in life.
Unlike other planets, it changes signs every 2.5 days. Forecasts for each day are made according to the sign and nakshatra in which the Moon is located.
The growing moon in Vedic astrology is considered a good time for action, expansion, and launching new projects, while the waning moon is good for completing work and relaxing. Therefore, it is better to make all critical decisions and undertakings in the phase of the growing moon in order to have a better chance of success.
SOMA, according to the Vedic hymns, is the god who “represents and animates the juice of the Soma plant.” He was the Indian Bacchus. Not only are all the hymns of the ninth book of the Rig- Veda, one hundred and fourteen in number, besides a few in other places, dedicated to his honour, but constant references occur to him in a large proportion of other hymns. In some of these hymns he is extolled as the Creator, or Father of the gods. Evidently at that time he was a most popular deity. Indra, as was stated before, was an enthusiastic worshipper of Soma.
From the Vedas the following account of Soma is derived. In some passages the plant has set to have been brought from a mountain and given to Indra; in others, King Soma is said to have dwelt amongst the Gandharvas, a race of demi-gods that form the choir in Indra’s heaven. The gods, knowing the virtues of this king or plant — for the two terms seem to be indiscriminately applied — wished to obtain it. Not knowing how to get it, Vach (the goddess of speech) said, “The Gandharvas are fond of women; let me go, and I will obtain it for you.” The gods said, “How can we spare you?” She replied, “Obtain the god; and I will then return to you, whenever you may want me.” Another account of this affair is, that whilst the gods were living on earth, Soma was in the sky. Wishing to possess it, they sent Gayatri (a name of Brahmā’s wife or daughter) to fetch it. She went in the form of a bird, and was returning with it, when the Gandharvas seized it, and only gave it up when the goddess Vach went amongst them as narrated above.
When Soma was brought to the gods, a dispute arose as to who should have the first draught. At length, this was decided by a race. Vāyu first reached the goal, Indra being second. Indra tried hard to win, and when near the winning post proposed that they should reach it together, Vāyu taking two-thirds of the drink. Vāyu said, “Not so! I will be the winner alone.” Then Indra said, “Let us come in together, and give me one-fourth of the draught divine!” Vāyu consented to this, and so the juice was shared between them.
Soma is said to have had thirty-three wives, the daughters of Prajāpati; of these Rohini was the favourite. Being dissatisfied with the partiality shown to their sister, the other wives returned to their father. Soma asked that they might come back to him; the father consented to restore them, provided Soma would treat them all alike. Soma promised to do this; but, failing to keep his promise, he was smitten with consumption for breaking his word.
In the verses descriptive and songs in praise of Soma, the actual juice, and the god supposed to dwell in and manifested by it, are not at all distinct. All the gods drink of it; and Soma, the god in the juice, is said to clothe the naked and heal the sick. Many divine attributes are ascribed to him. He is “addressed as a god in the highest strains of adulation and veneration. All powers belong to him; all blessings are besought of him, as his to bestow.” He is said to be divine, immortal, and also to confer immortality on gods and men. “In a passage where the joys of paradise are more distinctly anticipated and more fervently implored than in most other parts of the Rig-Veda, Soma is addressed as the god from whom the gift of future felicity is expected. Thus it is there said, “Place me, O purified god, in that everlasting and imperishable world, where there is eternal light and glory. O Indu (Soma), flow for Indra! Make me immortal in the world where Vaivasvata lives, where is the universal sphere of the sy, where those great waters flow.”
From the hymns addressed to this deity it is evident that at one time it was considered right for the Hindus to use intoxicants. Now as a rule they are forbidden. Amongst the members of one branch of the worshippers of Kāli they are commonly indulged in, but with almost this single exception, the people do not touch them, and Soma, in his Vedic character has ceased to be worshipped.
In later years the name Soma was, and still is, given to the moon. How and why this change took place is not known; but in the later of the Vedic hymns there is some evidence of the transition. In the following passage Soma seems to he used in both senses — as god of the intoxicating juice, and as the moon ruling through the night. “ By Soma the Ādityas are strong; by Soma the earth is great; and Soma is placed in the midst of the stars. When they crush the plant, he who drinks regards it as Soma. Of him whom the priests regard as Soma (the moon) no one drinks.” In another passage this prayer is found: “May the god Soma, he whom they call the Moon, free me.” Again, “Soma is the moon, the food of the gods.” “The sun has the nature of Agni, the moon of Soma.”
In the “Vishnu Purāna” we read, “Soma was appointed monarch of the stars and plants, of Brāhmans and plants, of sacrifices and penance.” In this Purāna we have quite a different account of the origin of Soma; but it must be borne in mind that in this account the term refers only to the moon. At the time the “Vishnu Purāna” was written, intoxicants were strictly forbidden; hence Soma, as the god of the intoxicating juice, was no longer known and praised. According to that Purāna, Soma was the son of Atri, the son of Brahmā. He performed the Rājasuya sacrifice, and from the glory-thence acquired, and the immense dominion with which he had been invested, became so arrogant and licentious, that he carried off Tārā, the wife of Vrihaspati, the preceptor of the gods. In vain Vrihaspati sought to recover his bride; in vain Brahmā commanded, and the holy sages remonstrated. In consequence of this there was a great war; the gods fighting with Indra on the one side trying to recover Tārā; Soma with the demons on the other. At length she appealed to Brahmā for protection, who thereupon commanded Soma to restore her. On her return, Vrihaspati finding she was pregnant, refused to receive her until after the birth of her child. In obedience to his orders, the child was immediately born; who being wonderful in beauty and power, both Vrihaspati and Soma claimed him as their son. Tārā being referred to, was too much ashamed to speak. The child was so indignant at this, that he was about to curse her, saying, “Unless you declare who is my father, I will sentence you to such a fate as shall deter every female from hesitating to speak the truth.” On this Brahmā again interfered, pacifying the child, and saying to Tārā, “Tell me, my child, is this the child of Vrihaspati or Soma?” “Of Soma,” she said, blushing. As soon as she had spoken, the lord of the constellations, his countenance being bright, embraced his son and said, “Well done, my boy; verily thou art wise;” and hence his name was Budha.
Lord Chandra Dev
Chandra (moon) also known as Soma, Indu, Atrisuta, Sachihna, Taradhipa and Nishakara, is the Hindu lunar deity. He is also one of the nine planets (Navagraha) and guardians of the directions (Dikpala) in Hinduism.
In Hindu Holy Scriptures, there are multiple legends surrounding Chandra.There are many stories mentioned in different puranas.
According to legend, the moon god, Chandra, was born three times, which is why he also came to be known as Trijanmi. The first time, he was created by Brahma, and the second time, he emerged from the eyes of Sage Atri. Chandra’s radiance became so powerful and intolerable that he was immersed in an ocean of milk to ensure the world’s survival. During another event, which involved the churning of the ocean by the asuras and the devas, Chandra was reborn and released, along with Goddess Lakshmi. Chandra came to be known as Lakshmi’s brother
Chandra Or Soma
Chandra is an Indian or Hindi word for the planet moon. According to Hinduism, Chandra is a Vedic Lunar Deity and is identified with Soma. The juice or sap in the plants is called Soma. Thus for this reason Moon is considered the lord of plants.
The word Soma is still used synonymously with an entheogenic brew which is widely drank in ceremonies.
Chandra is godly character who is young, beautiful, fair; have two-arms and is holding a club in his one hand whereas lotus in the other. His chariot (the moon) is pulled by ten white horses or an antelope. He is also one of the gods of fertility. Chandra is in charge of Somvar or Monday.
He father Budha, (Mercury). Rohini, Anuradha and Bharani, of the 27 Nakshatras (constellations) are his consort.
Chandra is responsible for emotions, sensitivity, softness, imagination, queen and mother.
Astrological Importance
Vedic astrology believes that Chandra rules Karka (Cancer), while he is high in Vrishabha (Taurus) and in low in Vrishchika (Scorpio). When Chandra is in its waxing moon it will be benefic else if in the waning moon is considered to be malefic. Chandra is lord of Rohini, Hasta and Shravana nakshatras.
Chandra is associated with:
Color : white
Metal : silver
Gemstones : pearl and moonstone
Element : water
Direction : north-west
Season : winter
Food Grain : Rice
Affected body Parts
Chandra represents brain and mind
Other Names
Rajanipati-lord of the night
Kshuparaka-one who illuminates the night
Indu-The bright drop
Chandra Mantra
“Om shram sreem shraum sah chandraya namah”
Chandra Gayatri Mantra
Aum Kshirputraye Vidmahe
Amrittattvaye Dhimahi
Tanno Chandrah Prachodayat
Translation: “Om. Let us meditate on the glorious son of milk, the glowing Moon. May
that Chandra, the essence of nectar, inspire and illumine our mind and understanding.”
Chandra Gayatri Mantra
Om Kshira puthraya Vidhmahe
Amrithathvaya Dheemahe
Thanno Chandra Prachodayath.
Traslation: Om, Let me meditate on the son of milk,
Oh, essence of nectar, give me higher intellect,
And let moon God illuminate my mind.
Om Padmadwajaya Vidhmahe
Hema roopaya Dheemahe
Thanno Chandra Prachodayath.
Translation: Om, Let me meditate on God who has lotus in his flag,
Oh, God of golden colour, give me higher intellect,
And let moon God illuminate my mind.
Navgrah Chandra Mantra
“Dadhishamkha tusharaabham ksheero daarnava sambhavam
Namami Shashinam Somam Shambor Mukuta Bhooshanam”
इस आर्टिकल को हिंदी में पढ़ने के लिए यहां क्लिक करें
Soma. Say it aloud: “SO-ma.” Slides off the tongue, doesn’t it? This delicious ancient Sanskrit word has long been associated with psychedelic culture. Why? Popularized by Aldous Huxley and other prominent figures in western psychedelics including Valentina and Gordon Wasson, soma invokes a potent overlap between the rich realm of Indian mysticism and spiritually oriented psychedelic use. Sometime in the second millennia BCE a number of Vedic Sanskrit hymns were compiled into what is now known as the Ṛg Veda. The Ṛg Veda comprises the oldest extant compositions in any Indo-European language and is the world’s oldest surviving religious text (1500–2000BCE). Comprised of over 10,000 Sanskrit verses, the Ṛg Veda consists of 1,028 hymns divided into 10 books (called maṇḍalas, literally “circles”). The most commonly invoked deities are Indra the heroic leader of the gods, Agni the fire god, and Soma, the god of a vision-inducing magico-medicinal, plant-pressed concoction of the same name. The active ingredient of this divine brew is probably some sort of hallucinogenic plant, also called soma, native to the Himalayan regions of India. Soma is then a plant and its brew, and the Vedic god who personifies both to which an entire Book of the Ṛg Veda (comprised of 114 hymns) is dedicated.
Soma: The Magico-Medicinal Plant
So, which plant is the soma plant? If you’re looking for a clear-cut answer to this question, keep looking—and steer clear of anyone who presumes to have one. The accounts are conflicting and the word “Soma” may well refer to dozens of concoctions used over hundreds of years. Much like “wine”—is that chardonnay? Merlot? Ice wine? Beaujolais? What’s that, you say, all wine can be traced to grapes? How about peach wine? Plum wine? Blueberry wine? —candidates for the active ingredient in Soma are also quite varied, and include ergot, ephedra, wild mushroom, rhubarb, chicory, cannabis sativa, sugarcane, and sacred lotus. Whatever the plant, we know that it was pressed between stones, filtered through sheep’s wool and mixed with other substances, such as water, milk, and honey. When properly prepared, it would induce hallucinogenic, ecstatic, and energized states presumably leveraged for religious experiences, healing, and rites of passage. It was offered as a libation to the gods as part of the Vedic fire sacrifice and was also consumed by the priests and the sacrificer. While there is much margin for conjecture on the nature and uses of Soma in the world behind the Ṛg Vedic text, we can glimpse the profile of the mythic personification of both the soma plant and the soma brew by its described use in ancient religious rituals: the Vedic god Soma.
“When properly prepared, [soma] would induce hallucinogenic, ecstatic, and energized states presumably leveraged for religious experiences, healing, and rites of passage.”
Soma: The Vedic God
Soma’s virtues abound: he is master of plants, healer of disease, giver of riches and—most importantly—bestower of immortality to the gods. He is venerated as wondrous, wise, and mighty, and praised as both heroic and sagacious. Soma’s is variously invoked as guardian, bard, enlightener, strengthener, foremost friend of gods. As soma personified, he is hailed as immortal, everlasting, as ambrosia itself, indeed the lord of life. Most important for this discussion, Soma is to my mind the foremost face of feminine attributes within the Vedic world.
Masculine and Feminine Principles
By masculine and feminine here, I’m not referring to the biological, psychological, or sociological spheres, but to the archetypal realm undergirding the human experience—the wellspring of art, religion, and myth. The Vedic account of human life places the interplay of the feminine and masculine energies as foundational to human consciousness. It describes truths about human experience that are not about the world, but rather our experience of it. A prime example of this is our experience of the sun and moon: while they are of vastly different sizes and vastly different distances from the earth, these differences cancel out such that they appear nearly identical in size to the human eye. These celestial orbs are understood as emissaries of divine feminine and divine masculine; two primordial principles that are dramatized in the hymns of the Ṛg Veda as Agni, the fire god, and Soma, the god of the magico-medicinal soma plant and its brew.
“By masculine and feminine here, I’m not referring to the biological, psychological, or sociological spheres, but to the archetypal realm undergirding the human experience—the wellspring of art, religion, and myth.”
Soma: The Vedic Face of the Feminine
As the Vedic face of the feminine, Soma is known as a child of the waters. That the water element is associated with the archetypal feminine is unsurprising: as the energetic opposite of fire, water creates space to receive all things, while fire devours all in its path. The amniotic association is important here, as is the connection between the feminine, the lunar, and the female reproductive cycle. Soma is also known as the great nourisher, another feminine function, whether fulfilled by males or females. He is hailed as the sustainer of heaven, the food of the gods, and even as the milk of heaven. A celestial analogue to mother’s breastmilk, Soma supplies ambrosia to the gods for their eternal nourishment. Hence, Soma is an ancient Indian face of the feminine.
In Soma we have an ancient Vedic predecessor to the later idea of Śakti (the Goddess) powering the male gods and all of the universe. Again, the gods are energized by soma: Indra drinks copious amounts in order to slay the serpent-dragon Vṛtra, personification of drought and adversity. Vṛtra hordes the waters of the world, which Indra must rescue for the welfare of all. This act is the seminal feat in the mythology of Indra, which services to define and exalt his purpose as the bringer of the rains, and savior of the gods. Equally exalted then is the soma which empowers him: he imbibes the feminine force within as soma in order to unleash it without as rain. And as wielder of the thunderbolt—yes, Indra the ancient Indian analogue to or Zeus, leader of the Greek pantheon, or Thor, leader of the German and Viking—Indra wields both fire and water for the welfare of the world. In so doing, he represents and integration of masculine and feminine principles.
Despite this strong feminine characterization, the fact that Soma is a male deity is unsurprising given the masculine, patriarchal Aryan culture that venerates him. This disparity illumines the distinction between physical and energetic dimensions of masculinity and femininity: while Soma is a physically a male deity, he is energetically a feminine force. The same can be said of humans so inclined, irrespective of their sex, gender, or orientation. Moreover, the interplay between these two primordial forces is meant to be generative and not restrictive: they may crosspollinate in myriad ways, swap places, and create space for what lies beyond them. Beyond the dominion of day and night, dawn and twilight are powerful points.
Right vs. Left Brain
The distinction and interplay between archetypal masculine and feminine can perhaps be mapped physically too, such as in the functions governed by right and left hemispheres of the human brain. Abiding associations of the right brain with the lunar, feminine principle, and the left with its solar, masculine counterpart. The former relates to the mundane, ordered, concrete, controlled aspects of the human experience. In short, it is the rational mode. But this does not mean that the feminine mode is irrational, negatively defined by the dictates of reason. The feminine is trans-rational. Trans-rational functions include creative inspiration, intuition, imagination, hallucination, magic, and mysticism. These are modes of emotional, aesthetic, religious experience. The trans-rational pertains to direct experience, while reason mediates between the individual and the mundane world. Soma intoxicates, inebriates, and tunes one into the aspects of the self which transcends reason. Soma is inextricable from the immediacy of the feminine mode of being—whereby the ancient Indian seers bridged the chasm between heaven and earth. That the rational realm is masculine necessarily renders altered states of consciousness as feminine, states represented by Soma, the personification of the most precious substance in the Vedic world.
“Soma is the god of ecstasy, the best bestower of bliss. He is the great inspirer.”
Soma is the god of ecstasy, the best bestower of bliss. He is the great inspirer. It is through Soma—the magico-medicinal plant, its brew, and spiritually oriented psychedelic use at large—whereby one may bask in the presence of the feminine and, divinely inebriated, dance in the company of the gods.
The Moon in Vedic astrology is called CHANDRA. In Sanskrit CHANDRA means “bright and shining”. The Moon is also called SOMA, named after the intoxicating sacred drink used in Vedic sacrifice. Where all westerners know their Sun-sign, you will find all Hindus know their Moon sign, for the Moon, and its birth sign are important in Hindu culture and astrology. Other names include Indu (bright drop), Atrisuta (son of Atri), Sachin(marked by hare), Trdhipa (lord of stars) and Nishakara (the night maker).
Chandra is described as young and beautiful, two-armed and carrying a club and a lotus.Chandra, who is also known as Soma and Indu, is the basis of Somvaar,and Induvaasaram, for Monday in the Hindu calendar.
In Hindu mythology, Chandra is the father of Budha (planet Mercury). According to mytho , Chandra meets Tara, the wife of Brihaspati (planet Jupiter). From their union, Tara became pregnant giving birth to Budha (planet mercury). Brihaspati becomes upset and declares a war. The Devas intervene and Tara returns to Brihaspati. Budha’s son was Pururavas who established the Chandravanshi Dynasty.
The Chandra is married to the 27 daughters of Daksha, after whom the Nakshatras in Hindu astrology are named.That’s why it takes some 27 odd days for the Moon to move through all the signs. Each night he stays in one of the mansions until he has visited all 27 wives and the sidereal cycle is completed. But, having 27 wives, Chandra does not treat them all equally. He is especially fond of the lunar mansion ROHINI, in Taurus where the Moon is exalted.The other wives become upset and complain to Daksha and he places a curse on Chandra. The curse is only overcome after Chandra devotes himself to Shiva, who partially releases him from the curse.
CHANDRA (MOON) is a lovable God – a loving god. Pleasing to children as well as elders universally appealing to everyone whatever may be the religion of the onlooker. Sages and devotees invoke the Goddess Mother in Chandra and meditate for hours.
This graha (Moon) causes nightfall strengthens the mind, purifies the blood and is considered as the mother who radiates nectar (Amrut). Worship of this graha is said to be beneficial for relief from all sorrows, helps in curing mental afflictions etc. His cool rays radiate happiness around. He adores the head of Lord Siva.
In the Zodiac he is the lord of Cancer. Worshipping Chandra on Mondays is said to be very effective in getting one’s prayers answered.
According to another legend, Ganesha was returning home on his mount Dinka (a mouse) late on a full moon night after a mighty feast given by Kubera. On the journey back, A snake crossed their path and frightened by it, his mount ran away dislodging Ganesha in the process. An overstuffed Ganesha fell to the ground and his stomach broke open, spilling out all the Modak’s he had eaten. On observing this, Chandra laughed at Ganesha. Ganesha lost his temper and broke off one of his tusks and flung it straight at the moon hurting him and cursed him so that he would never be whole again. Therefore, It is forbidden to behold Chandra on Ganesh Chaturthi. This legend accounts for the Moon’s waxing and waning including a big crater on the moon, a dark spot, visible even from earth.
In fact, Hindus do not celebrate their birthday on the calendar day on which they were born. Instead, they celebrate their birthday in the month they were born when the Moon enters the part of the sign it was in at birth. Such is the importance of the Moon in Vedic culture.
The bright Moon is considered a benefic of the highest order, and the dark Moon is considered a malefic. The Moon is known as a hare, or rabbit in Vedic lore, as he jumps faster than any of the other grahas. The Moon rules over the sidereal sign of Cancer. He is exalted in Taurus, and fallen in the opposite sign of Scorpio.
The Moon is a karaka of many things. He is an indicator of the mother, and females in general, the public, general well-being and happiness, femininity and beauty, the eyesight, memory and the mind.
Many western students of astrology are shocked to discover that the Moon is indicative of the mind, and not Mercury. The Sun is the indicator of the soul, and the Moon is the vehicle of the mind that receives the light of the soul. Mercury is the further process that is called the intellect, which places a value on what the mind has received. The Moon as the mind is indicative of all the senses and their ability to perceive life in its entire splendor. Mercury represents a further distillation and conceptualization of that process and its ultimate intellectualization in forming judgment. The Moon is most comfortable and powerful in the 4th House; she also likes the angles. The Moon is particularly beneficial for the water sign ascendants of Cancer, Scorpio and Pisces. Her nature is KAPHA, or watery. Her gem is the Moonstone and Natural Pearls. Her metal is silver and her direction is Northwest.