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The Passing Away of Bhismadeva in the Presence of Lord Krsna 1. Suta Gosvami said: Being afraid for having killed so many subjects on the Battlefield of Kuruksetra, Maharaja Yudhisthira went to the scene of the massacre. There, Bhismadeva was lying on a bed of arrows, about to pass away. 2. At that time all his brothers followed him on beautiful chariots drawn by first-class horses decorated with gold ornaments. With them were Vyasa and rsis like Dhaumya [the learned priest of the Pandavas] and others. 3. O sage amongst the brahmanas, Lord Sri Krsna, the Personality of Godhead, also followed, seated on a chariot with Arjuna. Thus King Yudhisthira appeared very aristocratic, like Kuvera surrounded by his companions [the Guhyakas]. 4. Seeing him [bhisma] lying on the ground, like a demigod fallen from the sky, the Pandava King Yudhisthira, along with his younger brothers and Lord Krsna, bowed down before him. 5. Just to see the chief of the descendants of King Bharata [bhisma], all the great souls in the universe, namely the rsis amongst the demigods, brahmanas and kings, all situated in the quality of goodness, were assembled there. 6-7. All the sages like Parvata Muni, Narada the incarnation of God, Dhaumya, Vyasa the incarnation of God, Brhadasva, Bharadvaja and Parasurama and disciples, Vasistha, Indrapramada, Trita, Grtsamada, Asita, Kaksivan, Gautama, Atri, Kausika and Sudarsana were present. 8. And many others like Sukadeva Gosvami and other purified souls, Kasyapa and Angirasa and others, all accompanied by their respective disciples, arrived there. 9. Bhismadeva, who was the best amongst the eight Vasus, received and welcomed all the great and powerful rsis who were assembled there, for he knew perfectly all the religious principles according to time and place. 10. Lord Sri Krsna is situated in everyone's heart, yet He manifests His transcendental form by His internal potency. This very Lord was sitting before Bhismadeva, and since Bhismadeva knew of His glories, he worshiped Him duly. 11. The sons of Maharaja Pandu were sitting silently nearby, overtaken with affection for their dying grandfather. Seeing this, Bhismadeva congratulated them with feeling. There were tears of ecstasy in his eyes, for he was overwhelmed by love and affection. 12. Bhismadeva said: Oh, what terrible sufferings and what terrible injustices you good souls suffer for being the sons of religion personified. You did not deserve to remain alive under those tribulations, yet you were protected by the brahmanas, God and religion. 13. As far as my daughter-in-law Kunti is concerned, upon the great General Pandu's death, she became a widow with many children, and therefore she suffered greatly. And when you were grown up she suffered a great deal also because of your actions. 14. In my opinion, this is all due to inevitable time, under whose control everyone in every planet is carried, just as the clouds are carried by the wind. 15. O how wonderful is the influence of inevitable time. It is irreversible--otherwise, how can there be reverses in the presence of King Yudhisthira, the son of the demigod controlling religion; Bhima, the great fighter with a club; the great bowman Arjuna with his mighty weapon Gandiva; and above all, the Lord, the direct well-wisher of the Pandavas? 16. O King, no one can know the plan of the Lord [sri Krsna]. Even though great philosophers inquire exhaustively, they are bewildered. 17. O best among the descendants of Bharata [Yudhisthira], I maintain, therefore, that all this is within the plan of the Lord. Accepting the inconceivable plan of the Lord, you must follow it. You are now the appointed administrative head, and, my lord, you should now take care of those subjects who are now rendered helpless. 18. This Sri Krsna is no other than the inconceivable, original Personality of Godhead. He is the first Narayana, the supreme enjoyer. But He is moving amongst the descendants of King Vrsni just like one of us and He is bewildering us with His self-created energy. 19. O King, Lord Siva, Narada the sage amongst the demigods, and Kapila, the incarnation of Godhead, all know very confidentially about His glories through direct contact. 20. O King, that personality whom, out of ignorance only, you thought to be your maternal cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, etc., is that very Personality of Godhead, Sri Krsna. 21. Being the Absolute Personality of Godhead, He is present in everyone's heart. He is equally kind to everyone, and He is free from the false ego of differentiation. Therefore whatever He does is free from material inebriety. He is equibalanced. 22. Yet, despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am His unflinching servitor. 23. The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body. 24. May my Lord, who is four-handed and whose beautifully decorated lotus face, with eyes as red as the rising sun, is smiling, kindly await me at that moment when I quit this material body. 25. Suta Gosvami said: Maharaja Yudhisthira, after hearing Bhismadeva speak in that appealing tone, asked him, in the presence of all the great rsis, about the essential principles of various religious duties. 26. At Maharaja Yudhisthira's inquiry, Bhismadeva first defined all the classifications of castes and orders of life in terms of the individual's qualifications. Then he systematically, in twofold divisions, described counteraction by detachment and interaction by attachment. 27. He then explained, by divisions, acts of charity, the pragmatic activities of a king and activities for salvation. Then he described the duties of women and devotees, both briefly and extensively. 28. Then he described the occupational duties of different orders and statuses of life, citing instances from history, for he was himself well acquainted with the truth. 29. While Bhismadeva was describing occupational duties, the sun's course ran into the northern hemisphere. This period is desired by mystics who die at their will. 30. Thereupon that man who spoke on different subjects with thousands of meanings and who fought on thousands of battlefields and protected thousands of men, stopped speaking and, being completely freed from all bondage, withdrew his mind from everything else and fixed his wide-open eyes upon the original Personality of Godhead, Sri Krsna, who stood before him, four-handed, dressed in yellow garments that glittered and shined. 31. By pure meditation, looking at Lord Sri Krsna, he at once was freed from all material inauspiciousness and was relieved of all bodily pains caused by the arrow wounds. Thus all the external activities of his senses at once stopped, and he prayed transcendentally to the controller of all living beings while quitting his material body. 32. Bhismadeva said: Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord Sri Krsna. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created. 33. Sri Krsna is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamala tree. His body attracts everyone in the three planetary systems [upper, middle and lower]. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results. 34. On the battlefield [where Sri Krsna attended Arjuna out of friendship], the flowing hair of Lord Krsna turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Sri Krsna. 35. In obedience to the command of His friend, Lord Sri Krsna entered the arena of the Battlefield of Kuruksetra between the soldiers of Arjuna and Duryodhana, and while there He shortened the life spans of the opposite party by His merciful glance. This was done simply by His looking at the enemy. Let my mind be fixed upon that Krsna. 36. When Arjuna was seemingly polluted by ignorance upon observing the soldiers and commanders before him on the battlefield, the Lord eradicated his ignorance by delivering transcendental knowledge. May His lotus feet always remain the object of my attraction. 37. Fulfilling my desire and sacrificing His own promise, He got down from the chariot, took up its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. He even dropped His outer garment on the way. 38. May He, Lord Sri Krsna, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds. 39. At the moment of death, let my ultimate attraction be to Sri Krsna, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna's chariot by all means. Those who saw Him on the Battlefield of Kuruksetra attained their original forms after death. 40. Let my mind be fixed upon Lord Sri Krsna, whose motions and smiles of love attracted the damsels of Vrajadhama [the gopis]. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rasa dance]. 41. At the Rajasuya-yajna [sacrifice] performed by Maharaja Yudhisthira, there was the greatest assembly of all the elite men of the world, the royal and learned orders, and in that great assembly Lord Sri Krsna was worshiped by one and all as the most exalted Personality of Godhead. This happened during my presence, and I remembered the incident in order to keep my mind upon the Lord. 42. Now I can meditate with full concentration upon that one Lord, Sri Krsna, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one. 43. Suta Gosvami said: Thus Bhismadeva merged himself in the Supersoul, Lord Sri Krsna, the Supreme Personality of Godhead, with his mind, speech, sight and actions, and thus he became silent, and his breathing stopped. 44. Knowing that Bhismadeva had merged into the unlimited eternity of the Supreme Absolute, all present there became silent like birds at the end of the day. 45. Thereafter, both men and demigods sounded drums in honor, and the honest royal order commenced demonstrations of honor and respect. And from the sky fell showers of flowers. 46. O descendant of Bhrgu [saunaka], after performing funeral rituals for the dead body of Bhismadeva, Maharaja Yudhisthira was momentarily overtaken with grief. 47. All the great sages then glorified Lord Sri Krsna, who was present there, by confidential Vedic hymns. Then all of them returned to their respective hermitages, bearing always Lord Krsna within their hearts. 48. Thereafter, Maharaja Yudhisthira at once went to his capital, Hastinapura, accompanied by Lord Sri Krsna, and there he consoled his uncle and aunt Gandhari, who was an ascetic. 49. After this, the great religious King, Maharaja Yudhisthira, executed the royal power in the kingdom strictly according to the codes and royal principles approved by his uncle and confirmed by Lord Sri Krsna.

Sri Sri Vadiraja Theertharu Stotra

Sri Sri Vadiraja Theertharu Stotra

Dear prabhuji, I am chanting "Hare Rama Hare Krishna" Maha mantra daily morning while doing puja. I am also visiting vishnu/krishna temples at sunday,wednesday & saturday. I also visit "Sri Raghavendra Swamy Madam" or "Sri Aadi Chenna Kesava Perumal Temple (vishnu temple)" on thursdays. I am giving respect to all vaishnavas (especially madhvas & gaudiyas). I AM GONNA VISIT AHOBILAM NARASHIMA TEMPLE, RANGANATHA TEMPLE (NELLORE), KATRI NARASHIMA TEMPLE & MANTRALAYAM AT THIS MONTH. /images/graemlins/smile.gif OM SRI GURU RAGHAVENDRAYA NAMAHA /images/graemlins/smile.gif JAI SHRI KRISHNA

Creation of the Kumaras and Others 1. Sri Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kala. Now you can hear from me about the creation of Brahma, the reservoir of all Vedic knowledge. 2. Brahma first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one's real identity. 3. Seeing such a misleading creation as a sinful task, Brahma did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation. 4. In the beginning, Brahma created four great sages named Sanaka, Sananda, Sanatana and Sanat-kumara. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen's flowing upwards. 5. Brahma spoke to his sons after generating them. "My dear sons," he said, "now generate progeny." But due to their being attached to Vasudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness. 6. On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahma, which he tried to control and not express. 7. Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated. 8. After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place. 9. The all-powerful Brahma, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire. 10. Thereafter Brahma said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried. 11. My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity. 12. Lord Brahma said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahan, Siva, Rtadhvaja, Ugrareta, Bhava, Kala, Vamadeva and Dhrtavrata. 13. O Rudra, you also have eleven wives, called the Rudranis, and they are as follows: Dhi, Dhrti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha and Diksa. 14. My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale. 15. The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature. 16. The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahma, the father of the living entities, saw this, he became afraid of the situation. 17. Brahma told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me. 18. My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before. 19. By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses. 20. Sri Maitreya said: Thus Rudra, having been ordered by Brahma, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances. 21. Brahma, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations. 22. Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha, Daksa, and the tenth son, Narada, were thus born. 23. Narada was born from the deliberation of Brahma, which is the best part of the body. Vasistha was born from his breathing, Daksa from a thumb, Bhrgu from his touch, and Kratu from his hand. 24. Pulastya was generated from the ears, Angira from the mouth, Atri from the eyes, Marici from the mind and Pulaha from the navel of Brahma. 25. Religion was manifested from the breast of Brahma, wherein is seated the Supreme Personality of Godhead Narayana, and irreligion appeared from his back, where horrible death takes place for the living entity. 26. Lust and desire became manifested from the heart of Brahma, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins. 27. Sage Kardama, husband of the great Devahuti, was manifested from the shadow of Brahma. Thus all became manifested from either the body or the mind of Brahma. 28. O Vidura, we have heard that Brahma had a daughter named Vak who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him. 29. Thus, finding their father so deluded in an act of immorality, the sages headed by Marici, all sons of Brahma, spoke as follows with great respect. 30. O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahma, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire? 31. Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general. 32. Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness. 33. The father of all Prajapatis, Brahma, thus seeing all his Prajapati sons speaking in that way, became very much ashamed and at once gave up the body he had accepted. Later that body appeared in all directions as the dangerous fog in darkness. 34. Once upon a time, when Brahma was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths. 35. The four kinds of paraphernalia for conducting the fire sacrifice became manifest: the performer [the chanter], the offerer, the fire, and the action performed in terms of the supplementary Vedas. Also the four principles of religiosity [truth, austerity, mercy and cleanliness] and the duties in the four social orders all became manifest. 36. Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahma established the Vedic knowledge which emanated from his mouth. 37. Maitreya said: Beginning from the front face of Brahma, gradually the four Vedas--Rk, Yajur, Sama and Atharva--became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another. 38. He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face. 39. Then he created the fifth Veda--the Puranas and the histories--from all his mouths, since he could see all the past, present and future. 40. All the different varieties of fire sacrifices [sodasi, uktha, purisi, agnistoma, aptoryama, atiratra, vajapeya and gosava] became manifested from the eastern mouth of Brahma. 41. Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahma created all these in systematic order. 42. Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains. 43. The four divisions of retired life are the vaikhanasas, valakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuticakas, bahvodas, hamsas and niskriyas. All these were manifested from Brahma. 44. The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhuh, bhuvah and svah all became manifested from the mouths of Brahma, and the pranava omkara was manifested from his heart. 45. Thereafter the art of literary expression, usnik, was generated from the hairs on the body of the almighty Prajapati. The principal Vedic hymn, gayatri, was generated from the skin, tristup from the flesh, anustup from the veins, and jagati from the bones of the lord of the living entities. 46. The art of writing verse, pankti, became manifested from the bone marrow, and that of brhati, another type of verse, was generated from the life-breath of the Lord of the living entities. 47. Brahma's soul was manifested as the touch alphabets, his body as the vowels, his senses as the sibilant alphabets, his strength as the intermediate alphabets and his sensual activities as the seven notes of music. 48. Brahma is the personal representation of the Supreme Personality of Godhead as the source of transcendental sound and is therefore above the conception of manifested and unmanifested. Brahma is the complete form of the Absolute Truth and is invested with multifarious energies. 49. Thereafter Brahma accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation. 50. O son of the Kurus, when Brahma saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased. 51. Brahma thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny. 52. While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahma. 53. The two newly separated bodies united together in a sexual relationship. 54. Out of them, the one who had the male form became known as the Manu named Svayambhuva, and the woman became known as Satarupa, the queen of the great soul Manu. 55. Thereafter, by sex indulgence, they gradually increased generations of population one after another. 56. O son of Bharata, in due course of time he [Manu] begot in Satarupa five children--two sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti and Prasuti. 57. The father, Manu, handed over his first daughter, Akuti, to the sage Ruci, the middle daughter, Devahuti, to the sage Kardama, and the youngest, Prasuti, to Daksa. From them, all the world filled with population.

The Son of Drona Punished 1. Rsi Saunaka asked: O Suta, the great and transcendentally powerful Vyasadeva heard everything from Sri Narada Muni. So after Narada's departure, what did Vyasadeva do? 2. Sri Suta said: On the western bank of the River Sarasvati, which is intimately related with the Vedas, there is a cottage for meditation at Samyaprasa which enlivens the transcendental activities of the sages. 3. In that place, Srila Vyasadeva, in his own asrama, which was surrounded by berry trees, sat down to meditate after touching water for purification. 4. Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control. 5. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. 6. The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth. 7. Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. 8. The great sage Vyasadeva, after compiling the Srimad-Bhagavatam and revising it, taught it to his own son, Sri Sukadeva Gosvami, who was already engaged in self-realization. 9. Sri Saunaka asked Suta Gosvami: Sri Sukadeva Gosvami was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? 10. All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. 11. Srila Sukadeva Gosvami, son of Srila Vyasadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [srimad-Bhagavatam]. 12. Suta Gosvami thus addressed the rsis headed by Saunaka: Now I shall begin the transcendental narration of the Lord Sri Krsna and topics of the birth, activities and deliverance of King Pariksit, the sage amongst kings, as well as topics of the renunciation of the worldly order by the sons of Pandu. 13-14. When the respective warriors of both camps, namely the Kauravas and the Pandavas, were killed on the Battlefield of Kuruksetra and the dead warriors obtained their deserved destinations, and when the son of Dhrtarastra fell down lamenting, his spine broken, being beaten by the club of Bhimasena, the son of Dronacarya [Asvatthama] beheaded the five sleeping sons of Draupadi and delivered them as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least. 15. Draupadi, the mother of the five children of the Pandavas, after hearing of the massacre of her sons, began to cry in distress with eyes full of tears. Trying to pacify her in her great loss, Arjuna spoke to her thus: 16. O gentle lady, when I present you with the head of that brahmana, after beheading him with arrows from my Gandiva bow, I shall then wipe the tears from your eyes and pacify you. Then, after burning your sons' bodies, you can take your bath standing on his head. 17. Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow Asvatthama, the son of his martial teacher. 18. Asvatthama, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahma fled in fear from Siva. 19. When the son of the brahmana [Asvatthama] saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmastra [nuclear weapon]. 20. Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons. 21. Thereupon a glaring light spread in all directions. It was so fierce that Arjuna thought his own life in danger, and so he began to address Lord Sri Krsna. 22. Arjuna said: O my Lord Sri Krsna, You are the almighty Personality of Godhead. There is no limit to Your different energies. Therefore only You are competent to instill fearlessness in the hearts of Your devotees. Everyone in the flames of material miseries can find the path of liberation in You only. 23. You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge. 24. And yet, though You are beyond the purview of the material energy, You execute the four principles of liberation characterized by religion and so on for the ultimate good of the conditioned souls. 25. Thus You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You. 26. O Lord of lords, how is it that this dangerous effulgence is spreading all around? Where does it come from? I do not understand it. 27. The Supreme Personality of Godhead said: Know from Me that this is the act of the son of Drona. He has thrown the hymns of nuclear energy [brahmastra], and he does not know how to retract the glare. He has helplessly done this, being afraid of imminent death. 28. O Arjuna, only another brahmastra can counteract this weapon. Since you are expert in the military science, subdue this weapon's glare with the power of your own weapon. 29. Sri Suta Gosvami said: Hearing this from the Personality of Godhead, Arjuna touched water for purification, and after circumambulating Lord Sri Krsna, he cast his brahmastra weapon to counteract the other one. 30. When the rays of the two brahmastras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets. 31. All the population of the three worlds was scorched by the combined heat of the weapons. Everyone was reminded of the samvartaka fire which takes place at the time of annihilation. 32. Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmastra weapons, as Lord Sri Krsna desired. 33. Arjuna, his eyes blazing in anger like two red balls of copper, dexterously arrested the son of Gautami and bound him with ropes like an animal. 34. After binding Asvatthama, Arjuna wanted to take him to the military camp. The Personality of Godhead Sri Krsna, looking on with His lotus eyes, spoke to angry Arjuna. 35. Lord Sri Krsna said: O Arjuna, you should not show mercy by releasing this relative of a brahmana [brahma-bandhu], for he has killed innocent boys in their sleep. 36. A person who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, afraid or devoid of his chariot. Nor does he kill a boy, a woman, a foolish creature or a surrendered soul. 37. A cruel and wretched person who maintains his existence at the cost of others' lives deserves to be killed for his own well-being, otherwise he will go down by his own actions. 38. Furthermore, I have personally heard you promise Draupadi that you would bring forth the head of the killer of her sons. 39. This man is an assassin and murderer of your own family members. Not only that, but he has also dissatisfied his master. He is but the burnt remnants of his family. Kill him immediately. 40. Suta Gosvami said: Although Krsna, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Dronacarya, Arjuna, a great soul, did not like the idea of killing him, although Asvatthama was a heinous murderer of Arjuna's family members. 41. After reaching his own camp, Arjuna, along with his dear friend and charioteer [sri Krsna], entrusted the murderer unto his dear wife, who was lamenting for her murdered sons. 42. Sri Suta Gosvami said: Draupadi then saw Asvatthama, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brahmana. 43. She could not tolerate Asvatthama's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brahmana, our spiritual master. 44. It was by Dronacarya's mercy that you learned the military art of throwing arrows and the confidential art of controlling weapons. 45. He [Dronacarya] is certainly still existing, being represented by his son. His wife Krpi did not undergo a sati with him because she had a son. 46. O most fortunate one who knows the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful. 47. My lord, do not make the wife of Dronacarya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me. 48. If the kingly administrative order, being unrestricted in sense control, offends the brahmana order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all. 49. Suta Gosvami said: O brahmanas, King Yudhisthira fully supported the statements of the Queen, which were in accordance with the principles of religion and were justified, glorious, full of mercy and equity, and without duplicity. 50. Nakula and Sahadeva [the younger brothers of the King] and also Satyaki, Arjuna, the Personality of Godhead Lord Sri Krsna, son of Devaki, and the ladies and others all unanimously agreed with the King. 51. Bhima, however, disagreed with them and recommended killing this culprit who, in an angry mood, had murdered sleeping children for no purpose and for neither his nor his master's interest. 52. Caturbhuja [the four-armed one], or the Personality of Godhead, after hearing the words of Bhima, Draupadi and others, saw the face of His dear friend Arjuna, and He began to speak as if smiling. 53-54. The Personality of Godhead Sri Krsna said: A friend of a brahmana is not to be killed, but if he is an aggressor he must be killed. All these rulings are in the scriptures, and you should act accordingly. You have to fulfill your promise to your wife, and you must also act to the satisfaction of Bhimasena and Me. 55. Just then Arjuna could understand the motive of the Lord by His equivocal orders, and thus with his sword he severed both hair and jewel from the head of Asvatthama. 56. He [Asvatthama] had already lost his bodily luster due to infanticide, and now, moreover, having lost the jewel from his head, he lost even more strength. Thus he was unbound and driven out of the camp. 57. Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brahmana. There is no injunction for killing the body. 58. Thereafter, the sons of Pandu and Draupadi, overwhelmed with grief, performed the proper rituals for the dead bodies of their relatives.

------------------------------ Srimad-Bhagavatam Canto 7: Chapter Nine, Text 43-44 naivodvije para duratyaya-vaitaranyàs tvad-vîrya-gàyana-mahàmrita-magna-chittah shoche tato vimukha-chetasa indriyàrtha- màyà-sukhàya bharam udvahato vimùkthàn TRANSLATION O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them. pràyena deva munayah sva-vimukti-kàmà maunam charanti vijane na paràrtha-nishthàh naitàn vihàya kripanàn vimumukta eko nànyam tvad asya sharanam bhramato ’nupashye TRANSLATION My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet. Spoken by Prahlad maharaj. (the favourite prayers of Sripad Raghavendra Tirtha Swami)

------------------------------ Srimad-Bhagavatam Canto 7: Chapter Nine, Text 43-44 naivodvije para duratyaya-vaitaranyàs tvad-vîrya-gàyana-mahàmrita-magna-chittah shoche tato vimukha-chetasa indriyàrtha- màyà-sukhàya bharam udvahato vimùkthàn TRANSLATION O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them. pràyena deva munayah sva-vimukti-kàmà maunam charanti vijane na paràrtha-nishthàh naitàn vihàya kripanàn vimumukta eko nànyam tvad asya sharanam bhramato ’nupashye TRANSLATION My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet. Spoken by Prahlad maharaj. (the favourite prayers of Sripad Raghavendra Tirtha Swami)

Sri Vâdirâja Tîrtha -- a short sketch Sri Vâdirâja Tîrtha is the second highest saint in the Mâdhva hierarchy, being next only to Srimad Ananda Tîrtha himself, in the târatamya. He is widely regarded as being the incarnation of Lâtavya, a rju-tâtvika-yogi and the successor to Mukhya PrâNa. Therefore, even though he nominally had Sri Vyâsa Tîrtha as a guru, he acknowledges only Srimad Ananda Tîrtha himself, as his preceptor. He is an outstanding poet, a very pugnacious opponent, and a most ardent devotee. He is also responsible for creating the paryâya system of rotation, according to which each of the eight Udupi ashhTa-MaTha-s <../madhva/car_street.html> has a two-year spell "in office" at the Krishna temple in Udupi <../madhva/krishna_mutt.html>, with each getting a turn sometime during a sixteen-year cycle. By instituting this system, Sri Vâdirâja Tîrtha changed the previous one of each MaTha getting a two-month term of administration, which had been started by Srimad Ananda Tîrtha himself, and that had started to degenerate. It is without a doubt that of all the saints in the Mâdhva hierarchy, only Sri Vâdirâja Tîrtha had the stature to explicitly recast a system that had been formulated by Srimad Ananda Tîrtha himself. Sri Vâdirâja Tîrtha's criticisms of countervailing philosophies and schools are carried out with a poet's flair, and always have a raw appeal even to the unschooled, because of their commonsense disguise -- he often uses very simple worldly concepts and experiences to make profound points, which is in sharp contrast to the usual style of presentation that generally tends to make all metaphysics look rather otherworldly and disjointed from everyday experience and understanding. While his poetry and prose writings in Sanskrit mark him to be an extraordinarily luminescent intellect, even in a paramparâ that boasts of many brilliant scholars, he does not make a highbrow rejection of the needs of the less scholarly, and has made significant contributions to the Hari-dâsa tradition, the vehicle to take Tattvavâda to the non-Sanskrit-literate masses, and has translated Srimad Ananda Tîrtha's Mahâbhârata-tâtparya-nirNaya into Kannada. Dr. B.N.K. Sharma writes: "In this respect, his work marks a new and necessary phase in the history of Dvaita Literature and breathes the spirit of a new age which produced other popular exponents of Madhva-Siddhânta, both in Sanskrit and in Kannada" (Emphasis as given by author). Sri Vâdirâja Tîrtha is also well-known as the creator of many stotras, quite a few of them distinctly hortatory, that explain sophisticated concepts in relatively easy terms, and encourage the seeker to give up the bondage of material desire and seek the shelter of Vishnu. It is said that in a previous birth, Sri Vâdirâja Tîrtha served Krishna in a very special way, by acting as RukmiNî's messenger to Him, just before she eloped with Him as per her own request. Biographies on Sri Vâdirâja Tîrtha include the Vâdirâja-guruvara-charitâmrta, and the autobiographical work Svapna-vrndâvana-âkhyâna. Sri Vâdirâja Tîrtha lived a long life of 120 years, all but eight or so of them as a sanyâsî. He is said to have, in his early days, been a native of the village of Huuvinakere, Kundâpur Taluk, in modern Karnataka state, but as in the cases of many other saints, a detailed account of his childhood seems to be unavailable, perhaps because it is considered of secondary importance as compared to his achievements as a grown-up. Sri Vâdirâja Tîrtha wrote many works, not all of which have survived, unfortunately; and of those that have, not all are in print. Among the ones that are in print, the best known and most often read and cited is the Yukti-Mallikâ, which is a humongous treatise that conducts a threadbare logical analysis of different philosophical systems, with the author professing to proceed on the basis of strict rationality, with no fond or hateful preconceptions, and finding, at the end, that Madhva's view is the right one. Notice the definitive usage "ante siddhastu siddhânto," and the use of 'Tattvavâda,' rather than anything else, to name the doctrine which he finds right. Sri Vâdirâja Tîrtha uses his unique blend of wit, sarcasm, and poetic aptitude, to underscore many of the points made by Srimad Ananda Tîrtha and other scholars before him; he communicates with his audience very effectively, by using pithy language peppered with down-to-Earth metaphors. In the Yukti-Mallikâ, we find detailed expositions of Mâdhva positions, as enshrined in the Vishnu-tatva-vinirNaya and other works, on the futility of atheism, the bheda interpretation of the so-called Mahâ-vâkyas, etc. He also refutes the Brahma-Suutra-bhâshya of Shankara, and gives quotes and interpretations not previously employed by Mâdhva scholars. Other works by Sri Vâdirâja Tîrtha include the Mahâbhârata-Prasthâna, an independent detailed commentary on the Mahâbhârata of Veda Vyâsa. This, in fact, is the only authoritative detailed commentary on the Mahâbhârata by a Mâdhva scholar, as Srimad Ananda Tîrtha's âââMahbhrata-ttparya-Nirnaya <../../sources/mbtn> does not offer a line-by-line commentary on the epic. Sri Vâdirâja Tîrtha also wrote a commentary on the Mahâbhârata-tâtparya-Nirnaya, and a translation of that work into Kannada (which has already been alluded to). Among the other extant works of Sri Vâdirâja Tîrtha, two stand out: the RukmiNîsha-Vijaya and the Svapna-Vrndâvanâkhyâna. The former is considered to be the greatest work of poetry ever written, and was written in response to a work called "Shishupâla-vadha," which described the encounter between Krishna and Shishupâla, and its background. Sri Vâdirâja Tîrtha objected for several reasons, among them the one that the work, whose title literally means "Shishupâla's killing," is inauspiciously named and does nothing to signify Krishna's greatness. He then promised that he would obtain a new grantha within nineteen days, one that would cover the same subject the way it ought to be. He then authored the RukmiNîsha-Vijaya within that period. The Svapna-Vrndâvanâkhyâna was authored in a very special way. There was a deaf-mute and illiterate brâhmaNa, who served Sri Vâdirâja Tîrtha in menial ways. Years after Sri Vâdirâja Tîrtha's Brndâvana-pravesha, he appeared in the deaf-mute man's dreams over a period of several weeks, and gave him the Svapna-Vrndâvanâkhyâna. Every next day, the deaf-mute man would go to the pontiff of the Matha, and recite whatever he had heard in his dream encounter with Sri Vâdirâja Tîrtha the previous night. All that was written down, but could not be made sense of. Finally, many years later, the same man was reborn, and became a sanyâsi in Sri Vâdirâja Tîrtha's own line and came to head his Matha, and he then himself wrote an exposition on the Svapna-Vrndâvanâkhyâna that he had received previously. A fragment of the Svapna-Vrndâvanâkhyâna called the âââAnu-Vrndvankhyna <http://www.dvaita.net/pdf/aNu-v.pdf> is regularly recited by devotees of Srî Vâdirâja. In addition, Sri Vâdirâja Tîrtha composed many devotional songs in Kannada; unfortunately, few of these have survived to the present. We are luckier with respect to his stotras: manuscripts of a few dozen of those have made it to our day, the better known of them being the Dashâvatâra-stuti, the Shrî-Krishna stuti, the Hayagrîva-sampadâ-stotra, the Haryashtakam, the Nava-graha stotra, etc. (see the complete list <VaadiraajaT_5.html>). Sri Vâdirâja Tîrtha's MaTha is one of the eight Udupi MaTha-s, and is headquartered at Sode <VaadiraajaT_3.html>, on the banks of the Shâlmali, and very near the Trivikrama temple <VaadiraajaT_3.html> that Sri Vâdirâja Tîrtha himself installed in the year 1582. Sri Vâdirâja Tîrtha's Brndâvana is there also, and he will stay there for the rest of Kali Yuga, protecting devotees who would otherwise be annihilated by evil. More about Sri Vâdirâja Tîrtha The disciples of Srimad Ananda Tiritha originally stayed together in Sri Krishna Mutt <../madhva/krishna_mutt.html>. They shared the daily worship amongst themselves. As time went by, the daily worship was divided up so that each of the disciples performed the worship for a period of two months. This inevitably created friction because when certain festivals, etc., came around, it could possibly be years before they each had a chance to personally conduct these ceremonies. Sri Vâdirâja Tîrtha established the system of worship for a period of two years. In this way, each of the Swamijis could perform all the festivals, etc., and the worship of Sri Krishna could have continuity for a reasonable length of time, unimpeded by the constant changes of administration which occurred under the old system. It was around this time that the eight MaThas known as "Udupi ashhTa MaTha-s" were established in the vicinity of Krishna Mutt. (More information about these matters can be obtained here <../madhva/car_street.html>.) This two year system also allows each of the swamijis to conduct the important daily duties concerning the welfare of their disciples and the worship in their own Mutts. It also allows them the time necessary to accumulate the enormous amount of money needed to perform the worship in the Krishna Mutt. Sri Hayavadana a.k.a Sri Hayagrîva was the form of the Lord Vishnu that Sri Vâdirâja Tîrtha worshipped, and the Lord Himself used to appear in the form of a white horse to please His devotee. It so happened that a goldsmith was trying to make a gold statue of Ganapati. To his surprise, the idol kept taking the shape of Lord Hayavadana. The goldsmith many times, and each time, the cast was took the shape of Lord Hayavadana. The goldsmith got tired and frustrated, and started hitting the idol with a hammer. To his surprise, however hard he hit, no damage was happening to the statue. Then, one day the goldsmith had a dream. In the dream, he saw the Sri Hayavadana Himself telling him to give the statue to the saint who would be approaching him the next day. Sri Vâdirâja Tîrtha then went to the goldsmith, as directed by Sri Hayagrîva, and asked for the promised icon. The goldsmith prostrated at the feet of Sri Vâdirâja Tîrtha and offered the icon of Lord Hayavadana, which the saint then consecrated and used for worship. On another instance, when Sri Vâdirâja Tîrtha was in Pandharapura serving Lord Vitthala, there was a corn field near the temple and the owner of the corn field used to see a white horse coming to his field and graze the corn. The white horse used to eat the dal (lentils) growing in the field, and used to get into the MaTha where Sri Vâdirâja Tîrtha used to reside. The owner got angry, and approached Sri Vâdirâja Tîrtha with a complaint that a horse belonging to the latter was coming to his field and eating his crop. Sri Vâdirâja Tîrtha assured him that he did not own such a horse, and that in fact, there was no horse of any description in the MaTha. The complainant however was not satisfied, since he was positive seeing the horse enter the MaTha; he did a full search of its premises, but could not locate the horse he expected to see. Meanwhile, Sri Vâdirâja Tîrtha, knowing that the horse was the Lord Hayavadana Himself, told the landowner that he was very lucky, and asked him to see the places in his field where the "horse" ate. To his great surprise, the latter saw golden corn at all the places where the Lord ate. He surrendered at the feet of Sri Vâdirâja Tîrtha, and offered his land to the MaTha. Every day, Sri Vâdirâja Tîrtha would offer a sweet dish called Hayagrîva (a preparation consisting of jaggery, almonds, ghee and kaDale (lentil) by keeping it in a tray and holding it on his head while seated (as shown in the image on the cover page). The Sri Hayavadana used to take a form of a white horse, as indicated, and would put his feet at the shoulders of Sri Vâdirâja Tîrtha, eat the sweet, play for some time like a horse, and disappear into the Hayavadana icon. It is said that Sri Vâdiraja Tîrtha would sing the 'Dashâvatâra-stuti', set to an 'ashvaghâTi' (literally, a horse's trot) beat, to please the Lord, and the latter Himself would appear and dance when His devotee sang to Him. mAtA rAja matpitA vAdirAjo bhrAtA rAjA matsakhA vAdirAjaH | sarvasvaM me vAdirAjo dayALuH nA.anyad.hdaivaM naiva jAne na jAne || Sri Vâdirâja Tîrtha is my mother, father, brother and friend; he, the compassionate, is everything to me, I know no other deity but he! The translation of "nA.anyad.h daivam naiva jAne na jAne" is a little crude -- what is actually meant is that "anya" deities -- any entities of worship other than that in the târatamya of which Sri Vâdirâja Tîrtha is a part, are not taken notice of. Thus, this is a pledge we make -- that we swear by Sri Vâdirâja Tîrtha's (and his lineage's) iconicity in representing the Lord, and reject other deities as not worthy of respect. Some information about Sode, and assorted sub-topics Sode, the mini-Udupi: When Sri Vâdirâja changed the Krishna Mutt's administration from 2 months to 2 years, some critics belived that he was engaged in some conspiracy. At that time Sri Vâdirâja Tîrtha said Lord Krishna is everywhere, and had a mini-Udupi constructed in Sode with the following: DhavaLa Gangâ (to replicate the Madhva Sarovara of Udupi) Gopâlakrishna temple (to replicate the Krishna temple) DhavaLa Gangâdhara (to replicate Chandramoulîshwara) Sri MukhayaprâNa temple (to replicate the respective temple) He did not go back to Udupi paryâya later, preferring instead to let a disciple of his worship Krishna. The disciple had been sad because he was getting old, and would not get the chance to worship by the time the next turn came for their MaTha in sixteen years! Sode is also called Sonda (by local community) and as Swadi. There is a "Tapovana" where Sri Vâdirâja Tîrtha used to meditate, about 5 kilometers from the MaTha. It is a beautiful place with a thick forest, river and mountains. It is known for the notorious leeches it harbors during the rainy seasons. In Sode, along with Sri Vâdirâja Tîrtha's brndâvana, there are four others forming a square, with Sri Vâdirâja Tîrtha's, the largest of the five, at its geometric center. The five brndâvana-s are described by Sri Vâdirâja Tîrtha himself in the Svapna-vrndâvana-âkhyâna thus: ahaM brahmA cha vAyushcha vishhNo rudrashcha pa.nchamaH | I (Sri Vâdirâja Tîrtha), chatur-mukha-Brahma, Vâyu, Vishnu, and Shiva; these reside there, as in Shweta-dvîpa. So, the latter four are the ones who inhabit the other four brndâvana-s. However, somewhere else in the Svapna-vrndâvana-âkhyâna, it is also said that all 33,000 Crore (3.3 * 10^11) devatâs have been ordered by Lord Hayagrîva to reside in Sri Vâdirâja Tîrtha's own brndâvana; that is one more reason why one who worships him does not need worship anyone else (nA.anyad.hdaivam naiva jAne na jAne -- refer previous page, "More on Sri Vâdirâja Tîrtha"). There is a big jackfruit tree in Sode, under which Sri Vâdirâja Tîrtha used to teach his disciples. Once, a severe bolt of lightning struck this tree. Sri Vâdirâja Tîrtha, the Bhâvi Samîra, gave life to this tree. This tree is still alive in Swadi; the MaTha uses its fruit for Sri Hayagrîva naivedya. On the way to Sode from Sirsi there is a small village called Huleka, which has a brindâvana of Sri Vyâsa Tîrtha. This is the only place where one can find Sri Vyâsa Tîrtha's brndâvana other than the original one in Nava Vrindâvana. Arasappa Nâyaka: He was a bhakta of Sri Vâdirâja Tîrtha and belonged to a lower caste community. He donated acres of lands to Sri Vâdirâja Tîrtha's Sode MaTha. Arasappa had one intersting request to his Guru. He wanted the Sode Mutt to use his community's ganTe (bell -- used during mangaLârati) during the pooja of Lord Hayagrîva. Sri Vâdirâja Tîrtha, who had shown the path to Arasappa Nâyaka's community, accepted his offer. Therefore, even today the ganTe used in Sode Mutt has a Basava (bull) icon on the top of its stem instead of Sri Hanuman, as commonly found in all other ganTe-s used in Mâdhva temples, houses and MaThas. Bhûta-râja In the first chapter of the Kannada work "Hari-kathA-amR^ita-sAra," Sri Jagannatha Dâsa says: kR^itti-vAsane hinde nI nAlvattu kalpa samIranali shishhyattva vahisi akhiLAgamArthagaLOdi jaladhiyoLu | hattu kalpadi tapava gaidAdityaroLaguttamanenisi purushhOttamana pariya.nka padavaidideyO mahAdEva || 8 || Rudra, you served Vâyu as his shishhya for forty Brahma-kalpas in the past, and learned a great number of meanings of âgama-s; then, having performed penance for ten kalpa-s, you became the foremost of the Aditya-s (deva-s) and earned the title of `Purushhottama', O Mahadeva! When Vâyu "graduates" to become Brahma, Rudra similarly graduates to become Adi-shesha. Sri Bhûta-râja is the "bhâvî" Rudra, or the future Rudra, just as Sri Vâdirâja Tîrtha is the "bhâvî" Samîra. He is a deity called `Ugra-tapa', for "the one of ferocious austerities." He, Bhûta-râja a.k.a Ugra-tapa, is worshipped in a manner similar to Shiva, but is not considered Shiva himself. Sri Bhûta-râja is said to serve Sri Vâdirâja Tîrtha as a watchman, among other things; he guards a corner of the DhavaLa-Ganga tank at Sode. This corner is known as "Bhûtarâjara-koNe" or "Bhûta-râja's corner" and one is not to venture into it. Doing so is punishable by death, as many have discovered to their cost over hundreds of years. While the water is seemingly calm, anyone who swims there is pulled down by Bhûta-râja and drowns. However, only a purposeful miscreant can get there in the first place, since the steps lead from the opposite side, and one can get to that side only by diving from a height or swimming from the opposite side. Dharmasthala: Once, when Sri Vâdirâja Tîrtha was travelling, he happened to stay in a forest on the banks of the river Netrâvati, at a place which is now called Dharmasthala in Karnataka. The people who lived in that area of the forest were always troubled by some devils, demons, etc. These people requested Sri Vâdirâja Tîrtha to help them; the latter performed the pratishhThâpana of Sri Manjunâtha (Shiva) and appointed some Mâdhva brahmins to perform the pooja regularly. Today, Dharmasthala is one of the important piligrimage places in South India. It seems it is the only temple in the world where Shiva is worshipped by the Mâdhva community. However, the temple is maintained by the Hegde family, who are influential in that part of the country. Sri Trivikrama Temple: The garbhagudi of this temple is actually a chariot made of stone. Sri Bhûta Raja carried this temple for Sri Vâdiraja Tîrtha from Badarikâshrama, the abode of Veda Vyâsa. When he was flying south with the temple in his hand, he had to fight some demons. He used one of the wheels on the chariot to kill a demon. That's why the Sri Trivikrama temple's garbhagudi still has only 3 wheels with a fourth missing. His robe and pâduka-s: After the covering stones of Sri Vâdirâja's Brindavana were placed, some of his disciples started crying for being unable to physically see their Guru. Sri Vâdirâja Tîrtha, who had entered the brndâvana wearing his robe and pâduka-s (wooden sandals), threw off the same from "Pushpaka Vimâna" (flying vehicle) for his sad desciples. Even today, on the Âradhana day Sri Vâdirâja's robe and pâduka-s are displayed for devotees.

The Appearance of Sri Narada 1. On hearing Suta Gosvami speak thus, Saunaka Muni, who was the elderly, learned leader of all the rsis engaged in that prolonged sacrificial ceremony, congratulated Suta Gosvami by addressing him as follows. 2. Saunaka said: O Suta Gosvami, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of Srimad-Bhagavatam, which was spoken by the great and powerful sage Sukadeva Gosvami. 3. In what period and at what place was this first begun, and why was this taken up? From where did Krsna-dvaipayana Vyasa, the great sage, get the inspiration to compile this literature? 4. His [Vyasadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person. 5. While Sri Vyasadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Sri Vyasadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions. 6. How was he [srila Sukadeva, the son of Vyasa] recognized by the citizens when he entered the city of Hastinapura [now Delhi], after wandering in the provinces of Kuru and Jangala, appearing like a madman, dumb and retarded? 7. How did it so happen that King Pariksit met this great sage, making it possible for this great transcendental essence of the Vedas [bhagavatam] to be sung to him? 8. He [sukadeva Gosvami] was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence. 9. It is said that Maharaja Pariksit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him. 10. He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pandu dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death? 11. He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life? 12. Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Pariksit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others? 13. We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you. 14. Suta Gosvami said: When the second millennium overlapped the third, the great sage [Vyasadeva] was born to Parasara in the womb of Satyavati, the daughter of Vasu. 15. Once upon a time he [Vyasadeva], as the sun rose, took his morning ablution in the waters of the Sarasvati and sat alone to concentrate. 16. The great sage Vyasadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time. 17-18. The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life. 19. He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men. 20. The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Puranas are called the fifth Veda. 21. After the Vedas were divided into four divisions, Paila Rsi became the professor of the Rg Veda, Jaimini the professor of the Sama Veda, and Vaisampayana alone became glorified by the Yajur Veda. 22. The Sumantu Muni Angira, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharsana, was entrusted with the Puranas and historical records. 23. All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being. 24. Thus the great sage Vyasadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men. 25. Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahabharata for women, laborers and friends of the twice-born. 26. O twice-born brahmanas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people. 27. Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself: 28-29. I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahabharata, by which even women, sudras and others [friends of the twice-born] can see the path of religion. 30. I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas. 31. This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord. 32. As mentioned before, Narada reached the cottage of Krsnadvaipayana Vyasa on the banks of the Sarasvati just as Vyasadeva was regretting his defects. 33. At the auspicious arrival of Sri Narada, Sri Vyasadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmaji, the creator.

jai shri krishna to all, When shrinathji went to satdhara, in absence of gusaiji, with the help of Girdharji(HE came from mandir to the rath, on HIS shoulders, just imagine the sight of shrinathji on Girdharji's shoulders. wow) and HE stayed here for long around 3 months ( that did give virah to HIS priya kirtaniyaji- Chaturbhujdas). but HE played holi with gusaiji's full parivar in satdhara, all vallabh balak, all betiji and bahuji. ON the final day, they did, sarvasamarpan, of everything, including all ornaments. There was young kamalabetiji(around 8 yrs old). She forgot to give her nose ring. And shrinathji saw that and said " Mari nathni lav" . and betiji did that, and was very happy. A vaishnav saw all this and was very impressed, so he made same ornaments, and gave it as bhet to the vallabh parivar. ( Guru na ghar nu dravya kyare na khute). Meanwhile, chaturbhuj das, sang heelag, with intense virah,"savre lal tum bin raha na jay". and thakorji couldn't bear it. so HE told girdharji "that gusaiji is comign back from gujrat, we have to go back to giriraj (HIS temple) otherwise HE'll be worried not seeing me in mandir". and HE said no rajbhog today. we'll ahve it there. so HE hurried up and diddn't have rajbhog. All the while chaturbhujdas kept singing in virah, and thakorji would keep saying " aa rayo hu " i am coming.. and they reached in time. HE got down from Girdharji's shoulders, and was bouncing on Giraraj na sheelas( the stair case sort) to reach up the temple. and gave darshan to Chaturbhujdas. HE had equal anxiety to meet his das. HOw wonderful. and then HE had rajbhog. meanwhile Gusaiji came. and he said "this time is shayan bhog then how come its lunch. and girdharji explained. and Gusaiji was very delighted and said "baba aap ne shram kyon kiyo?" HE replied " main faag khelan gayo hato, aap birajo to na ja sakoon. kyon ki priya ke ghar to vaki gair hajri mein jave to sneh adhik hain aiso snehi ko lage"( as Gusaiji was chandravali and he can't go in goosaiji's presence to leela na swaroop no anusandhan thai, and badhu pragat thai jai. ) je pragat kare to pachhi hal na jeev digest na kari sake". Pardon all mistakes /images/graemlins/smile.gif Jai Shri Krishna.

JAYSHRIKISHNA, Shri Aacharyaji Shri Mahaprabhuji bleshed us with ASTAXAR MHAMANTRA, & Prabhucharan shri Gusaiji explained us the importance of this ALOUKIK MANTRA. Shri Gusainji explained to us that; ahrnish, dinta purvak aa mantra nu ratan karvathi jiv na badha rog,dukh,pap dur thay che. uprant ae jiv ne vaibhav, kirti, laukik sukh male & saujaurupi alaukik mox male. Aa mantra na darek shabd no arth: SHRI - saubhagy ni prapti, dhan ni prapti, raja ne priya thavay KRU - pap no nash SHNA - adibhautik,adidevik,adhyatmik dukho no nash SHA - janam-maran nu dukh tale RA - Prabhu sambadhi gnan ni prapti NAM - Bhagavan KRUSHNA ma drath bhakti thay MA - Guru ma priti thay MA - SHRI HARI sathe sayujay thay LET US ALL PRAY TOGATHER SHRIKRISHNASHARNAMAMA

ATHA DHYANAM Shuklam-baradharam Vishnum shashivarnam chaturbhujam | Prasanna vadanam dhyayet sarva vighnopa-shantaye || Vyasam vasistha-naptaram shakteh poutrama-kalmasham | Parasha-raatmajam vande shukatatam taponidhim || Vyasaya vishnuroopaya vyasaroopaya vishnave | Namo vai brahmanidhaye vasisthaya namo namah || Avikaraya shudhaya nithya paramathmane | Sadaika roopa roopaya vishnave sarva gishnave || Yasya smarana-matrena janma-samsara bhandanat | Vimuchyate namasta-smai vishnave pradha-vishnave || Om namo vishnave prabhavishnave VAISHAMPAYANA UVACHA Shrutva dharma nasheshana pavanani cha sarvashah | Yudhishthirah shantanavam punareva abhya-bhashata || YUDHISHTHIRA UVACHA Kimekam daivatam loke kim vapyekam parayanam | Stuvantah kam ka marchantah prapnuyuh manavah-shubham || Ko dharmah sarva-dharmanam bhavatah paramo matah | Kim japanmuchyate janthuh janma samsara-bandhanat || BHISHMA UVACHA Jagat-prabhum deva-devam anantam purusho-tamam | Sthuva nnama-sahasrena purushah satatottitah || Tameva charcha-yannityam bhaktya purusha mavyayam | Dhyayan stuvan nama-syamschha yajamanah thameva cha || Anadi-nidhanam vishnum sarvaloka mahe-shvaram | Lokadhyaksham sthuva nnityam sarva-duhkhatigo bhavet || Brahmanyam sarva-dharmagnam lokanam keerthi-vardhanam | Lokanatham maha.-dbhootam sarvabhuta-bhavod-bhavam || Esha me sarva-dharmanam dharmo-dhikatamo matah | Yadbhaktya pundaree-kaksham stavairarche nara sada || Paramam yo maha-tejaha paramam yo maha-tapaha | Paramam yo mahad-bramha paramam yah parayanam || Pavitranam pavitram yo mangalanam cha mangalam | Daivatam devatanam cha bhootanam yovyayah pita || Yatah sarani bhutani bhavantyadi yugagame | Yasminscha pralayam yanti punareva yugakshaye || Tasya loka pradhanasya jaganna-thasya bhupate | Vishnor nama-sahasram me shrunu papa-bhayapaham || Yani namani gounani vikhyatani mahatmanah | Rishibhih parigeetani tani vakshyami bhootaye || Vishno-ranam sahasrasya vedavyaso maha munih | Chandho nusthup tatha devah bhagavan devakee-sutah || Amrutham-shubdavo beejam shaktir-devaki nandanah | Trisama hrudayam tasya shantya-rdhe viniyu-jyate || Vishnum jishnum maha-vishnum prabha-vishnum mahe-svaram | Anekarupam daithyantham namami purushottamam || Asya shree vishno divya sahasranama sthotra maha-mantrasya, shree vedavyaso bhagavan rishih, ansthup-chandah shree maha vishnuh paramatma shree mannarayanoo devata, amritam-shoodbhavo bhanuriti beejam, devakee nandana srasthetih shakthi udbavah kshobha-noo-deva iti paramo mantrah, shankha-bhru-nnadakee chakreeti keelakam, sharnga-dhanva gadadhara itiastram rathanga-pani rakshobhya iti netram, trisama samaga ssamete kavacham, Annandham para-bramheti yonih rutu-shudarshanah kala iti digbandanah, sree vishvaroopa iti dhyanam, shree maha vishnu-preet-yarthe vishnordivya sahasra-nama jape viniyogah. Dhyanam Kshiro-dhanvat-pradesha suchimani vilasat saikyate mauktikanam Maalaak-la-pta-sanasthah spatika-mani nibhaih mauktikaih mandi-takngah | Shrub-brai-rabrai-radabraih upari verachitaih muktah-peeusha-varsh Aanande nah puniyat arenalina gadha shankha-panhi mukundaha || Bhuh padao yasyanabih viyada-suranelah chandra-soorya-cha-netra | Karna-vasa-serodyah mooka-mapi dahano yesya-vaste-yamabdhih | Antastham-yasya-vishwam-suranara khagago bhogi gandharva dhaithyeh ! Chitram ram-ramyate tham tribhuvana-vapusham vishnu-meesham namami !! Om namo bhagavate vasudevaya Shantha-karam bhujaga-shayanam padma-naabham suresham | Vishva-khaaram gagana sadrusham megevarnam shubhangam || Lakshmi-kantham kamala-nayanam yogi-hrudhyana-gamyam | Vande vishnum bava-bhaya-haram sarva-lokaika-natham || Megha-shyamam peetha-kauseya-vasam sree vatsajkam kaustu-bhod-bhace-thangam ! Punyo-petam pundari-kaya thaksham vishnum vande sarva-lokaika natham || Namah samasta bhutanam-adi-bhutaya bhubrite Aneka-ruparupaya vishnave prabha-vishnave Sashamkha-chakram-sakrireeta-kundalam sapeetha-vastram-saraseeru-he kshanam | Sahara-vaksha sthala-shobi-kaustubham namami-vishnum-seerasaa chatur bhujam || Om vishvam vishnu rvashatkaro bhoota-bhavya bhavat-prabhuh | Bhoota-krut bhoota-bhrud-bhavo bhootatma bhoota-bhavanah.|| &#8220;1&#8221; Pootatma paramatma cha muktanam parama-gatih | Avyayah purusha sakshee kshetragno-kshara evacha.|| &#8220;2&#8221; Yogo yoga-vidam neta pradhana puru-sheshvarah | Narasimhavapu shreeman keshavah puru-shottamah.|| &#8220;3&#8221; Sarvah sharvah shivah sthanuh bhootadi-rnidhi ravyayah | Sambhavo bhavano bharta pradhavah prabhu reeshvarah ||. &#8220;4&#8221; Swayambhoo shambhu radityah pushka raksho maha-svanah | Anadi nidhano dhata vidhata dhatu ruttamah || &#8220;5&#8221; Aprameyo hrushee-keshah padma-nabho-mara-prabhuh | Vishva-karma manu-stvastha sthavishtah sthaviro dhruvah || &#8220;6&#8221; Agrahyah shashvatah krishno lohi-takshah pratrdanah | Prabhoota strikakubdhama pavitram mangalam param || &#8220;7&#8221; Ishanah pranadah prano jyeshthah shreshthah prajpatih | Hiranya-garbho bhoo-garbho madhavo madhu-soodanah || &#8220;8&#8221; Ishvaro vikramee dhanve medhavee vikramah kramah | Anuttamo dura-dharshah krutagnah kruti-ratmavan || &#8220;9&#8221; Suresha sharanam sharma vishva-retah praja-bhavah | Ahah samvatsaro vyalah pratyaya sarva-darshanah || &#8220;10&#8221; Aja sarve-shvara siddhah siddhi sarvadi rachyutah | Vrishakapi rame-yatma sarva-yoga vinih-srutah || &#8220;11&#8221; Vasu rvasumana satyah samatma sammita samah | Amoghah pundaree-kaksho vrusha-karama vrusha-krutih || &#8220;12&#8221; Rudro bahushira babhruh vishva-yoni shuchi-shravah | Amrita shashvatah stanuh vararoho maha-tapah || &#8220;13&#8221; Sarvaga sarva-vidbhanuh vishva-kseno janardanah | Vedo veda-vidha-vyango vedango veda-vit-kavih || &#8220;14&#8221; Loka-dhyaksha sura-dhyaksho dharma-dhyakshah kruta-krutah | Chatu-ratma chatu-rvyooha chatur-damshtrah chatur-bhujah || &#8220;15&#8221; Bhrajishnu rbhojanam bhokta sahishnu rajaga-dadijah | Anagho vijayo jeta vishva-yonih punar-vasuh || &#8220;16&#8221; Upendro vamanah pramshuh amogha shuchi roorjitah | Ateendra sangrahah sargo dhrutatma niyamo yamah || &#8220;17&#8221; Vedyo vaidya sada yogee veeraha madhavo madhuh | Ateendriyo maha-mayo mahotsaho maha-balah || &#8220;18&#8221; Maha-buddhir-maha-veeryo maha-shaktir-maha-dyuthih | Anirdeshyavapu-shreeman ameyatma maha dridhrut || &#8220;19&#8221; Mahe-shvaso mahee-bharta shreeniva satamgatih | Aniruddha sura-nando govindo govidam patih || &#8220;20&#8221; Mareechi rdamano hamsah suparno bhuja-gottamah | Hiranya-nabhah sutapah padma-nabhah praja-patih || &#8220;21&#8221; Amrityu sarva-druk-simhah sandhata sandhi-man sthirah | Ajo durma-rshana shastha vishru-tatma sura-riha || &#8220;22&#8221; Guru rguru-tamo dhama satya satya para-kramah | Nimisho-nimiisha srugvee vacha-spati ruda-radheeh || &#8220;23&#8221; Agranee-rgramanee shreeman nyayo neta samee-ranah | Sahasra-moordha vishvatma saha-srakshah saha-srapat || &#8220;24&#8221; Avartano nivru-ttatma sam-vruta sampra-mardanah | Aha-ssama-vartako vahnih anilo dharanee-dharah || &#8220;25&#8221; Supra-sadah prasa-nnatma vishva srudvishva-bhugvibhuh | Satkarta satkruta-sadhuh jahnur-narayano narah || &#8220;26&#8221; Asan-khyeyo prame-yatma vishi-shta shishta-kruchu-chih | Siddhar-thah siddha-sankalpah siddhida siddhi-sadhanah || &#8220;27&#8221; Vrishahee vrishabho vishnuh vrusha-parva vrusho-darah | Vardhano vardha-manascha vivikta shruti-sagarah || &#8220;28&#8221; Subhujo durdharo vagmee mahendro-vasudho vasuh | Naika-roopo bruha-droopah shipi-vishtah praka-shanah || &#8220;29&#8221; Oja-hstejo dyuti-dharah praka-shatma prata-panah | Bhuddhah-spashta-khsharo mantrah chandramshu-rbhaskara-dyutih || &#8220;30&#8221; Amritam-shoodbhavo bhanuh shasha-bindhu-sureshvarah | Ausha-dham jagata setuh satya-dharma para-kramah || &#8220;31&#8221; Bhoota-bhavya bhava-nnathah pavanah pavano-nalah | Kamaha-kama-krutkantah kamah kama-pradah prabhuh || &#8220;32&#8221; Yugadi-krudyu-gavarto naika-mayo maha-shanah | Adrushyo vyakta-roopaschha sahasra-jidanantajit || &#8220;33&#8221; Ishto-vishishta shishte-shtah shikhandee nahusho vrushah | Krodhaha krodha-krutkarta vishva-bahurma-heedharah || &#8220;34&#8221; Achyutah-prathithah pranah pranado vasa-vanujah | Apamnidhi radishta-nam apra-mattah prati-shtitah || &#8220;35&#8221; Skandah sanda-dharo dhuryo varado vayu-vahanah | Vasudevo bruha-dbhanuh adidevah pura-ndarah || &#8220;36&#8221; Ashoka starana starah shoora-showri rjane-shvarah | Anu-koola shata-vartah padmee padma-nibhe-kshanah || &#8220;37&#8221; Padma-nabho ravinda-kshah padma-garbha-shareera-bhrut | Mahardhi bhooddho vruddha-tma maha-ksho garuda-dhvajah || &#8220;38&#8221; Atula-sharabho bheemah sama-yagno havir-harih | Sarva lakshana lakshanyo lakshmeevan .-njayah || &#8220;39&#8221; Veksharo rohito margo hethur-damodara sahah | Mahee-dharo maha-bhago vegavana-mitashanah || &#8220;40&#8221; Udbhavah ksho-bhano devah shree-garbhah parame-shvarah | Karanam karanam karta vikarta gahano guhah || &#8220;41&#8221; Vyava-sayo vyava-sthanah sams-thanah sthanado dhruvah | Para-rdhih parama-spashta stushtah pushtah-shubhe-kshanah || &#8220;42&#8221; Ramo viramo virajo margo neyo nayo-nayah | Veera-shakti-matam shreshto dharmo dharma-vidu-ttamah || &#8220;43&#8221; Vaikunthah purushah pranah pranadah pranavah pruthuh | Hiranya-garbha shatru-ghno vyapto vayu-radho-kshajah || &#8220;44&#8221; Rutu-sudar-shanah-kalah para-meshthi pari-grahah | Ugra-samva-tsaro daksho vishramo vishva-dakshinah || &#8220;45&#8221; Vistarah sthavara ssthanuh pramanam beeja-mavyayam | Artho-nartho maha-kosho maha-bhogo maha-dhanah || &#8220;46&#8221; Anir-vinnah sthavishto bhooh dharma-yoopo maha-makhah | Nakshatra-nemir-nakshatree kshamah shamah-samee-hanah || &#8220;47&#8221; Yagna ijyo mahe-jyashcha kratuh-satram satam-gatih | Sarva-darshee nivru-tatma sarva-gno gnana muttamam || &#8220;48&#8221; Suvrata-sumukha-sookshmah sughosha-sukhada-suhrut | Mano-haro jita-krodho veerba-burvi-daranah || &#8220;49&#8221; Swapanah svavasho vyapee naika-tma naika-karmakrut Vatsaro vatsalo vatsee ratnagarbho dhaneshvarah &#8220;50&#8221; Dharmagubdharmakrutdharmee sadasatksharamaksharam | Avignata saha-sramshuh vidhata kruta-lakshanah || &#8220;51&#8221; Gabhasti-nemi-satvasthah simho bhoota-mahe-shvarah| Adidevo mahadevo devesho deva-bhrudguruh || &#8220;52&#8221; Uttaro gopatir-gopta gnana-gamyah pura-tanah | Shareera-bhoota-bhrud-bhokta kapee-ndro bhoori-dakshinah || &#8220;53&#8221; Somapo mrutapa-somah purujit-puru-sattamah | Vinayo-jaya-satya-sandho dasha-rhah satva-tampatih || &#8220;54&#8221; Jeevo vina-yita sakshee mukundo mita vikramah | Ambho-nidhi rana-ntatma maho-dadhi-shayo-ntakah || &#8220;55&#8221; Ajo maharhah svadhavyo jita-mitrah pramo-danah | Anando nandano nandah satya-dharma trivi-kramah || &#8220;56&#8221; Maharshih kapila-charyah krutagno medi-neepatih | Tripada-strida-shadh-yakshah maha-shringah krutan-takrut || &#8220;57&#8221; Maha-varaho govindah sushenah kana-kangadee | Guhyo gabheero gahano gupta-shchakra gadadharah || &#8220;58&#8221; Vedhah-svango jitah-krishno dridha-sankarshano chyutah | Varuno varuno vrukshah pushka-raksho maha-manah || &#8220;59&#8221; Bhaga-van bhagaha-nandee vana-malee hala-yudhah | Adityo jyoti-radityah shishnur-gati-sattamah || &#8220;60&#8221; Sudhanva khana-parashuh daruno dravinah pradah | Divi-spru-ksarva drugvyaso vacha-spati rayonijah || &#8220;61&#8221; Trisama samaga-samah nirvanam bheshajam bhishak | Sanya-sakrutchha-mashanto nishtha-shantih para-yanam || &#8220;62&#8221; Shubhanga-shanti-dasrushta kumudah kuva-leshayah | Gohito gopati-rgopta vrusha-bhaksho vrusha-priyah || &#8220;63&#8221; Anivarthee nivru-ttatma samkshepta kshema-krutchhivah | Shree-vatsa-vakshah shree-vasah shree-pathih shree-matam varaah || &#8220;64&#8221; Shreeda-shreeshah shree-nivasah shree-nidil-shree-vibhavanah | Shree-dhara-shree-kara-shreyah shreem-man-lokatra-yashrayah || &#8220;65&#8221; Svaksha svangah shata-nando nandi-rjyoti rgane-shvarah | Viji-tatma vidhe-yatma satkeerti-shchhinna samshayah || &#8220;66&#8221; Udeerna-sarva-tashchakshuh aneesha shashvatah sthirah | Bhooshayo bhooshano bhooti vishoka shoka-nashanah || &#8220;67&#8221; Archishma narchitah kumbho vishu-ddhatma visho-dhanah | Aniriddho pratirathah pradyumno mita-vikramah || &#8220;68&#8221; Kala-neminiha shourih shoora shoora-jane-shvarah | Tilo-katma trilo-keshah keshavah keshiha harih || &#8220;69&#8221; Kama-devah kama-palah kamee kantah kruta-gamah | Anirde-shyavapuh vishnuh veero nantho dhananjayah || &#8220;70&#8221; Bramhanyo bramha-krut bramha barmha bramha vivar-dhanah | Bramha-vitbramahno bramhee bramhagno bramhana-ptiyah || &#8220;71&#8221; Maha-kramo maha-karma maha-teja mahoragah | Maha-kritu rmahayajva maha-yagno maha-havih || &#8220;72&#8221; Stavya-stava-priya stotram stuta stotaa rana priyah | Poornah poorayita punyah punya-keerti rana-mayah || &#8220;73&#8221; Mano-java steertha-karo vasu-reta vasu-pradah | Vasu-prado vasu-devo vasur-vasu-mana havih || &#8220;74&#8221; Sadgati satkruti-satta sadbhooti satpa-rayanah | Shoora-seno yadu-shreshthah sanni-vasa suya-munah || &#8220;75&#8221; Bhoota-vaso vasu-devah sarva-sunilayo nalah | Darpaha darpado drupto durdharo thapa-rajitah || &#8220;76&#8221; Vishva-moortir-maha-moortih deepta-moorti ramoortiman | Aneka-moorti-ravyaktah shata-moorti shata-nanah || &#8220;77&#8221; Eko-naika savah kah kim yatta-tpada manu-ttamam | Loka-bandhu rlokanatho madhavo bhakta-vatsalah || &#8220;78&#8221; Suvarna varno hemango varanga shchhanda-nangadee | Veeraha vishama shoonyo khritashee rachala shchalah || &#8220;79&#8221; Amanee manado manyo loka-swamee trilo-kadhrut | Sumedha medhajo dhanyah satya-medha dhara-dharah || &#8220;80&#8221; Tejo vrusho dyuti-dharah sarva-shastra-bhrutam varah | Pragraho nigraho vyagro naika-shrungo gada-grajah || &#8220;81&#8221; Chatur-moorti chatur-bhahu chatur-vyoohah chatur-gatih | Chatu-ratma chatur-bhavah chatur-veda-videkapat || &#8220;82&#8221; Sama-varto nivru-ttatma durjayo durati-kramah | Durlabho durgamo durgo dura-vaso dura-riha || &#8220;83&#8221; Shubhango loka-sarangah sutantu stantu-vardhanah| Indra-karma maha-karma kruta-karma kruta-gamah || &#8220;84&#8221; Udbhava sundara sundo ratana-nabha sulo-chanah | Arko vaja-sani shrungi jayantah sarva-vijjay || &#8220;85&#8221; Suvarna bindu-rakshobhyah sarva-vagee-shvare-shvarah | Maha-hrado maha-garto maha-bhooto maha-nidhih || &#8220;86&#8221; Kumudah kundarah kundah parjnyah pavano nilah | Amrutamsho mruta-vapuh sarvagnah sarva-tomukhah || &#8220;87&#8221; Sulabha suvratah siddhah shatruji chhatru-tapanah | Nyagro-dhodumbaro shvatthah chanoo-randhru nishoo-danah || &#8220;88&#8221; Saha-srarchi sapta-jihvah saptai-dha sapta-vahanah | Amoorti ranagho chintyo bhaya-krudbhaya-nashanah || &#8220;89&#8221; Anu rbruha tkrushah sthoolo guna-bhrunnir-guno-mahan | Adhruta svadhruta svastyah pragvamsho vamsha vardhanah || &#8220;90&#8221; Bhara-bhrut kathito yogee yogeeshah sarva kamdah | Ashrama shramanah kshamah suparno vayu-vahanah || &#8220;91&#8221; Dhanur-dharo dhanur-vedo dando damayita damah | Apara-jita sarva-saho niyanta niyamo yamah || &#8220;92&#8221; Satvavan satvika satyah satya-dharma para-yanah | Abhi-prayah priyarhorhah priyakrut preeti-vardhanah || &#8220;93&#8221; Vihaya-sagati rjyotih suru-chirhu-tabhugvibhuh | Ravi rvirochana sooryah savita ravi lochanah || &#8220;94&#8221; Ananta huta-bhugbhokta sukhado naikado grajah | Anirvinna sada-marshee lokadhi-shthana madbhutah || &#8220;95&#8221; Sanaa tsana-tana-tamah kapilah kapi-ravyayah | Svastida svasti-krut svasti svastibhuk svasti-dakshinah || &#8216;96&#8221; Aroudrah kundalee chakree vikra-myoorjita shasanah | Shabdatiga shabda-sahah shishira sharva-reekarah || &#8220;97&#8221; Akroorah peshalo daksho dakshinah kshaminam varah | Vidvattamo veeta-bhayah punya-shravana keertanah || &#8220;98&#8221; Uttarano dushkrutiha punyo dussvapna nashanah | Veeraha rakshana santo jeevanah parya-vasthitah || &#8220;99&#8221; Anantha roopo nantha shreeh jitamanyur-bhayapahah | Chatu-rasro gabhee-ratma vidisho vyadisho dishah || &#8220;100&#8221; Anadi rbhoorbhuvo lakshmeeh suveero ruchi-rangadah | Janano jana janmadih bheemo bheema-para-kramah || &#8220;101&#8221; Adhara nilayo dhata pushpa-hasah praja-garah | Urdhvaga satpa-thacharah pranadah pranavah panah || &#8220;102&#8221; Pramanam prana nilayah prana-bhrut prana jeevanah | Tattvam tattva videkatma janma mrutyu jaratigah || &#8220;103&#8221; Bhoorbhuva svasta-rustarah savita prapi-tamahah | Yagno yagna-patir-yajva yagnango yagna-vahanah || &#8220;104&#8221; Yagna-bhrut yagnakru t yagee yagnabhuk yagna-sadhanah | Yajna-ntakrut yagna guhyam anna mannada eva-cha || &#8220;105&#8221; Atma-yoni svayam jaato vaikhana sama-gayanah | Devakee nandana srashta kshiteeshah papa-nashanah || &#8220;106&#8221; Shankha-bhrut nandakee chakree sharngadhanva gada-dharah | Rathanga-pani rakshobhyah sarva praha-rana-yudhah || &#8220;107&#8221; Sree sarva-praha-rana-yudha om naman ithi Vanmalee gadee sharngi shankhee chakree cha nandakee | Shree-maannaraayano vinshuh vaasu-devo dhira-kshatu || &#8220;108&#8221; (repeat the above two lines) Iteedam keerta-neeyasya kesha-vasya maha-tmanah | Namnam sahasram divya-nam ashe-shena prakeer-titam || &#8220;1&#8221; Ya edam shrunuyat nityam yaschhapi parikeertayet | Nashubham-prapnuyat-kinchit so mutreha-cha-manavah || &#8220;2&#8221; Vedan-tago bramhana-syat kshatriyo vijayee bavet | Vaisyo dhana-samru-ddhasyat shhoodra sukha mavap-nuyat || &#8220;3&#8221; Dharmarthee prapnu-yatdharmam artharthee chartha mapnuyat| Kamana-vapnuyat-kamee prajarthee chapnu-yat-prajam || &#8220;4&#8221; Bhakt-imanya sadotthaya shuchi-stadgata manasah | Sahasram vasu-devasya namna metat prakee-rtayet || &#8220;5&#8221; Yashah prapnoti vipulam ynati praadhanya meva-cha | Achalam shriya mapnothi shreyah prapnotya-nuttamam || &#8220;6&#8221; Na bhayam kvachi dapnoti veeryam tejachha vindati | Bhava tyarogo dhyu-timan bala-roopa gunan-vitah || &#8220;7&#8221; Rogarto muchyate rogat baddho muchyeta bandhanat | Bhaya nmuchyeta bheetastu muchye tapanna apadha || &#8220;8&#8221; Durganya-titara tyashu purushah purusho-ttamam | Stuva nnama-saha-srena nityam bhakti saman-vitah || &#8220;9&#8221; Vasu-deva-shrayo marthyo vasu-deva para-yanah | Sarva-papa vishu-ddhatma yati bramha sana-tanam || &#8220;10&#8221; Na vasu-deva bhakta-nam ashubham vidyate kvachit | Janma mrithyu jara vyadhi bhayam naivapa jayate || &#8220;11&#8221; Emam stava madhee-yanah shraddha-bhakti sama-nvitah | Yujye tatam sukha-kshantih shree-dhrati smruti keertibhih || &#8220;12&#8221; Na krodho na matsaryam na lobho na shubha-matih | Bhavanti kruta punyanam bhakta-nam puru-shottame || &#8220;13&#8221; Dhyou sachan-drarka nakshatra kham disho bhoorma-hodadhih | Vasu-devasya veeryena vidhrutani mahat-manah || &#8220;14&#8221; Sa-sura-sura gandharvam sa-yaksho-raga raksha-sam | Jaga-dvashe varta-tedam krishnasya sachara-charam || &#8220;15&#8221; Indri-yani mano-buddhih satvam tejo-balam dhrutih | Vasu-devatma kanyahuh kshetram-kshetragyna eva cha || &#8220;16&#8221; Sarva-gamana macharah prathamam pari-kalpate | Aachara prabhavo dharmo dharmasya pradhu-rachyutah || &#8220;17&#8221; Rushayah pitaro devah maha-bhootani dhatavah | Jangama-jangamam chedam jagannaraya-nodbhavam || &#8220;18&#8221; Yogo gynanam tatha sankhyam vidya shilpadi karma-cha | Vedah shasthrani vigynana etat-sarvam janar-danat || &#8220;19&#8221; Eko-vishnu rmaha-dbhootam prutha-gbhoota nyanekasah | Trilon-lokan-vyapya-bhootatma bhujkte vishva-bhugavyayah || &#8220;20&#8221; Emam stavam bhagavato vishnor-vyasena keertitam | Pathedya echhet purushah shreyah praptum sukhani-cha || &#8220;21&#8221; Vishve-shvara majam devam jagatah prabhu mavyam | Bhajanti ye pushka-raksham nate yanti para-bhavam || &#8220;22&#8221; Na te yanti para-bhavam om nama iti ARJUNA UVACHA Padma-patra visha-laksha padma-nabha suro-ttama | Bhaktana manu-raktanam trata bhava janar-dana || &#8220;23&#8221; SHREE BHAGAVAN UVACHA Yo-mam nama saha-srena stotu michhati pandava | Sho ha mekena shlokena stuta eva na samshayah || &#8220;24&#8221; Stita eva na samshaya om nama iti VYASA UVACHA Vasa-naad vasu devsaya vasitham te jaga-thrayam | Sarva-butha nivaso si vaasu-deva namo stute || &#8220;25&#8221; Vasu-deva namostute om nama iti PARVATI UYVACHV Keno-paayena laghunaa vishnur-nama saha-skrakam | Patyate pamditeh nityam shortu michha myaham prabho || &#8220;26&#8221; ESHWARA UVACHA Shree-rama ram rameti rame raame mano-rame | Saha-sranaama tattulyam raama-naama varaa-nane || &#8220;27&#8221; Raama-naama varaa-nana om nama iti (The above 2 lines read 2 times) BRAMHO UVACHA Namo stvana-ntaya saha-sramurtaye Saha-srapaa-dakshi shiroru-bahave | Saha-sranaamne puru-shaya shashvate Saha-srakoti-yuga-dharine namah || &#8220;28&#8221; Saha-srakoti yuga-dharina om nama iti SANJAYA UVACHA Yatra yoge-shvarah krushno yatra paardho dhanur-dharah | Tatra-shreeh vijayo bhutih dhruva neetih mati rmama || &#8220;29&#8221; SHREE BHAGA-VAANU-VACHA Ananya-schanta-yanto mam ye janaah paryu-panate | Tesham nitya-bhiyuktanaam yoga-kshemam vaha-myaham || &#8220;30&#8221; Pari-tranaya sabhunaam vinaa-shaya cha dushkrutam | Dharam samstha-panardhaya sambha-vami yuge yuge || &#8220;31&#8221; Aartha-vishanna-shithila-schabhitah ghoreshucha-vyadhi-varthamanah | Samkeertya-narayana-shabda-matram vimukta-duhghah-sukhino-bhavanti || &#8220;32&#8221; Kayena vaachha mana-sendhriyerva Buddhyatma-naavaa prakrute-svabha-vaat | Karomi yadyat sakalam parasmai Naaraa-yanayeti samarpa-yame || Sarvam shree-krishnar-panamastu

Sree Lakshmi Ashtotra Om Prakruthyai namah Om Vikruthyai namah Om Vidyayai namah Om Sarwa-butha-hita-pradayai namah Om Shradhayai namah Om Vibhutyai namah Om Surabyai namah Om Para-matma-kayai namah Om Vache namah Om Padma-layayai namah Om Padmayai namah Om Suchayai namah Om Swahayai namah Om Swadayai namah Om Sudhayai namah Om Dhanyayai namah Om Hiranyayai namah Om Lakshmyai namah Om Nitya-poostayai namah Om Vibha-varyai namah Om Adityai namah Om Dityai namah Om Dhiptayai namah Om Vasu-dayai namah Om Vasu-dharinyai namah Om Kama-layai namah Om Kanthayai namah Om Kamakshmyai namah Om Kroda-sambavayai namah Om Anugraha-paradayai namah Om Budhaye namah Om Anaghayai namah Om Hari-vallabayai namah Om Ashokayai namah Om Amrutayai namah Om Loka-shoka-vinasinyai namah Om Dharma-nilayayai namah Om Karu-nayai namah Om Loka-mathre namah Om Padma-priyayai namah Om Padma-hastayai namah Om Padma-kshemyai namah Om Padam-sundaryai namah Om Padmod-bhavayai namah Om Padma-mukyai namah Om Padma-naba-priyayai namah Om Ramayai namah Om Padma-mala-darayai namah Om Devyai namah Om Padminyai namah Om Padma-gandinyai namah Om Punya-gandayai namah Om Supra-sannayai namah Om Prasadabi-mukhyai namah Om Prabhayai namah Om Chandra-vadhanayai namah Om Chandrayai namah Om Chandra-sahodaryai namah Om Chatur-bhujayai namah Om Chandra-roopayai namah Om Indirayai namah Om Indu-seethalayai namah Om Ahloda-janyai namah Om Pustyai namah Om Shivayai namah Om Shivakaryai namah Om Satyai namah Om Vimalayai namah Om Vishwa-jananyai namah Om Tustayai namah Om Dharidhrya-nashinyai namah Om Preeti-phuskarinyai namah Om Shantayai namah Om Shukla-malyam-barayai namah Om Shriyai namah Om Bhaskaryai namah Om Bilva-nilayayai namah Om Vara-rohayai namah Om Yashasvinyai namah Om Vasundarayai namah Om Udarangayai namah Om Harinyai namah Om Hema-malinyai namah Om Dhana-dhanya-karyai namah Om Sidhaye namah Om Srainya-saumyayai namah Om Shubha-pradhayai namah Om Nrupa-veshma-gatha-nandhayai namah Om Varalakshmai namah Om Vatsu-pradhyai namah Om Shubayai namah Om Hiranya-prakarayai namah Om Samudra-tanayayai namah Om Jayayai namah Om Mangalayai namah Om devyai namah Om Vishnu-vaksha-stala-stitayai namah Om Vishnu-patnai namah Om Prasanakshyai namah Om Narayana samashritayai namah Om Daridhrya-dvamsinyai namah Om Dhevyai namah Om Sarvo-padrava-varenyai namah Om Nava-durgayai namah Om Maha-kalyai namah Om Bramha-vishnu-shivat-mikayai namah Om Tri-kala-gnyana-sampannayai namah Om Bhuwa-neshwaryai namah Sree Laxmi Ashtotra Samaptam

JAYSHRIKISHNA, Shri Aacharyaji Shri Mahaprabhuji bleshed us with ASTAXAR MHAMANTRA, & Prabhucharan shri Gusaiji explained us the importance of this ALOUKIK MANTRA. Shri Gusainji explained to us that; ahrnish, dinta purvak aa mantra nu ratan karvathi jiv na badha rog,dukh,pap dur thay che. uprant ae jiv ne vaibhav, kirti, laukik sukh male & saujaurupi alaukik mox male. Aa mantra na darek shabd no arth: SHRI - saubhagy ni prapti, dhan ni prapti, raja ne priya thavay KRU - pap no nash SHNA - adibhautik,adidevik,adhyatmik dukho no nash SHA - janam-maran nu dukh tale RA - Prabhu sambadhi gnan ni prapti NAM - Bhagavan KRUSHNA ma drath bhakti thay MA - Guru ma priti thay MA - SHRI HARI sathe sayujay thay LET US ALL PRAY TOGATHER SHRIKRISHNASHARNAMAMA

jai shri krishna to all, When shrinathji went to satdhara, in absence of gusaiji, with the help of Girdharji(HE came from mandir to the rath, on HIS shoulders, just imagine the sight of shrinathji on Girdharji's shoulders. wow) and HE stayed here for long around 3 months ( that did give virah to HIS priya kirtaniyaji- Chaturbhujdas). but HE played holi with gusaiji's full parivar in satdhara, all vallabh balak, all betiji and bahuji. ON the final day, they did, sarvasamarpan, of everything, including all ornaments. There was young kamalabetiji(around 8 yrs old). She forgot to give her nose ring. And shrinathji saw that and said " Mari nathni lav" . and betiji did that, and was very happy. A vaishnav saw all this and was very impressed, so he made same ornaments, and gave it as bhet to the vallabh parivar. ( Guru na ghar nu dravya kyare na khute). Meanwhile, chaturbhuj das, sang heelag, with intense virah,"savre lal tum bin raha na jay". and thakorji couldn't bear it. so HE told girdharji "that gusaiji is comign back from gujrat, we have to go back to giriraj (HIS temple) otherwise HE'll be worried not seeing me in mandir". and HE said no rajbhog today. we'll ahve it there. so HE hurried up and diddn't have rajbhog. All the while chaturbhujdas kept singing in virah, and thakorji would keep saying " aa rayo hu " i am coming.. and they reached in time. HE got down from Girdharji's shoulders, and was bouncing on Giraraj na sheelas( the stair case sort) to reach up the temple. and gave darshan to Chaturbhujdas. HE had equal anxiety to meet his das. HOw wonderful. and then HE had rajbhog. meanwhile Gusaiji came. and he said "this time is shayan bhog then how come its lunch. and girdharji explained. and Gusaiji was very delighted and said "baba aap ne shram kyon kiyo?" HE replied " main faag khelan gayo hato, aap birajo to na ja sakoon. kyon ki priya ke ghar to vaki gair hajri mein jave to sneh adhik hain aiso snehi ko lage"( as Gusaiji was chandravali and he can't go in goosaiji's presence to leela na swaroop no anusandhan thai, and badhu pragat thai jai. ) je pragat kare to pachhi hal na jeev digest na kari sake". Pardon all mistakes /images/graemlins/smile.gif Jai Shri Krishna.

ATHA DHYANAM Shuklam-baradharam Vishnum shashivarnam chaturbhujam | Prasanna vadanam dhyayet sarva vighnopa-shantaye || Vyasam vasistha-naptaram shakteh poutrama-kalmasham | Parasha-raatmajam vande shukatatam taponidhim || Vyasaya vishnuroopaya vyasaroopaya vishnave | Namo vai brahmanidhaye vasisthaya namo namah || Avikaraya shudhaya nithya paramathmane | Sadaika roopa roopaya vishnave sarva gishnave || Yasya smarana-matrena janma-samsara bhandanat | Vimuchyate namasta-smai vishnave pradha-vishnave || Om namo vishnave prabhavishnave VAISHAMPAYANA UVACHA Shrutva dharma nasheshana pavanani cha sarvashah | Yudhishthirah shantanavam punareva abhya-bhashata || YUDHISHTHIRA UVACHA Kimekam daivatam loke kim vapyekam parayanam | Stuvantah kam ka marchantah prapnuyuh manavah-shubham || Ko dharmah sarva-dharmanam bhavatah paramo matah | Kim japanmuchyate janthuh janma samsara-bandhanat || BHISHMA UVACHA Jagat-prabhum deva-devam anantam purusho-tamam | Sthuva nnama-sahasrena purushah satatottitah || Tameva charcha-yannityam bhaktya purusha mavyayam | Dhyayan stuvan nama-syamschha yajamanah thameva cha || Anadi-nidhanam vishnum sarvaloka mahe-shvaram | Lokadhyaksham sthuva nnityam sarva-duhkhatigo bhavet || Brahmanyam sarva-dharmagnam lokanam keerthi-vardhanam | Lokanatham maha.-dbhootam sarvabhuta-bhavod-bhavam || Esha me sarva-dharmanam dharmo-dhikatamo matah | Yadbhaktya pundaree-kaksham stavairarche nara sada || Paramam yo maha-tejaha paramam yo maha-tapaha | Paramam yo mahad-bramha paramam yah parayanam || Pavitranam pavitram yo mangalanam cha mangalam | Daivatam devatanam cha bhootanam yovyayah pita || Yatah sarani bhutani bhavantyadi yugagame | Yasminscha pralayam yanti punareva yugakshaye || Tasya loka pradhanasya jaganna-thasya bhupate | Vishnor nama-sahasram me shrunu papa-bhayapaham || Yani namani gounani vikhyatani mahatmanah | Rishibhih parigeetani tani vakshyami bhootaye || Vishno-ranam sahasrasya vedavyaso maha munih | Chandho nusthup tatha devah bhagavan devakee-sutah || Amrutham-shubdavo beejam shaktir-devaki nandanah | Trisama hrudayam tasya shantya-rdhe viniyu-jyate || Vishnum jishnum maha-vishnum prabha-vishnum mahe-svaram | Anekarupam daithyantham namami purushottamam || Asya shree vishno divya sahasranama sthotra maha-mantrasya, shree vedavyaso bhagavan rishih, ansthup-chandah shree maha vishnuh paramatma shree mannarayanoo devata, amritam-shoodbhavo bhanuriti beejam, devakee nandana srasthetih shakthi udbavah kshobha-noo-deva iti paramo mantrah, shankha-bhru-nnadakee chakreeti keelakam, sharnga-dhanva gadadhara itiastram rathanga-pani rakshobhya iti netram, trisama samaga ssamete kavacham, Annandham para-bramheti yonih rutu-shudarshanah kala iti digbandanah, sree vishvaroopa iti dhyanam, shree maha vishnu-preet-yarthe vishnordivya sahasra-nama jape viniyogah. Dhyanam Kshiro-dhanvat-pradesha suchimani vilasat saikyate mauktikanam Maalaak-la-pta-sanasthah spatika-mani nibhaih mauktikaih mandi-takngah | Shrub-brai-rabrai-radabraih upari verachitaih muktah-peeusha-varsh Aanande nah puniyat arenalina gadha shankha-panhi mukundaha || Bhuh padao yasyanabih viyada-suranelah chandra-soorya-cha-netra | Karna-vasa-serodyah mooka-mapi dahano yesya-vaste-yamabdhih | Antastham-yasya-vishwam-suranara khagago bhogi gandharva dhaithyeh ! Chitram ram-ramyate tham tribhuvana-vapusham vishnu-meesham namami !! Om namo bhagavate vasudevaya Shantha-karam bhujaga-shayanam padma-naabham suresham | Vishva-khaaram gagana sadrusham megevarnam shubhangam || Lakshmi-kantham kamala-nayanam yogi-hrudhyana-gamyam | Vande vishnum bava-bhaya-haram sarva-lokaika-natham || Megha-shyamam peetha-kauseya-vasam sree vatsajkam kaustu-bhod-bhace-thangam ! Punyo-petam pundari-kaya thaksham vishnum vande sarva-lokaika natham || Namah samasta bhutanam-adi-bhutaya bhubrite Aneka-ruparupaya vishnave prabha-vishnave Sashamkha-chakram-sakrireeta-kundalam sapeetha-vastram-saraseeru-he kshanam | Sahara-vaksha sthala-shobi-kaustubham namami-vishnum-seerasaa chatur bhujam || Om vishvam vishnu rvashatkaro bhoota-bhavya bhavat-prabhuh | Bhoota-krut bhoota-bhrud-bhavo bhootatma bhoota-bhavanah.|| &#8220;1&#8221; Pootatma paramatma cha muktanam parama-gatih | Avyayah purusha sakshee kshetragno-kshara evacha.|| &#8220;2&#8221; Yogo yoga-vidam neta pradhana puru-sheshvarah | Narasimhavapu shreeman keshavah puru-shottamah.|| &#8220;3&#8221; Sarvah sharvah shivah sthanuh bhootadi-rnidhi ravyayah | Sambhavo bhavano bharta pradhavah prabhu reeshvarah ||. &#8220;4&#8221; Swayambhoo shambhu radityah pushka raksho maha-svanah | Anadi nidhano dhata vidhata dhatu ruttamah || &#8220;5&#8221; Aprameyo hrushee-keshah padma-nabho-mara-prabhuh | Vishva-karma manu-stvastha sthavishtah sthaviro dhruvah || &#8220;6&#8221; Agrahyah shashvatah krishno lohi-takshah pratrdanah | Prabhoota strikakubdhama pavitram mangalam param || &#8220;7&#8221; Ishanah pranadah prano jyeshthah shreshthah prajpatih | Hiranya-garbho bhoo-garbho madhavo madhu-soodanah || &#8220;8&#8221; Ishvaro vikramee dhanve medhavee vikramah kramah | Anuttamo dura-dharshah krutagnah kruti-ratmavan || &#8220;9&#8221; Suresha sharanam sharma vishva-retah praja-bhavah | Ahah samvatsaro vyalah pratyaya sarva-darshanah || &#8220;10&#8221; Aja sarve-shvara siddhah siddhi sarvadi rachyutah | Vrishakapi rame-yatma sarva-yoga vinih-srutah || &#8220;11&#8221; Vasu rvasumana satyah samatma sammita samah | Amoghah pundaree-kaksho vrusha-karama vrusha-krutih || &#8220;12&#8221; Rudro bahushira babhruh vishva-yoni shuchi-shravah | Amrita shashvatah stanuh vararoho maha-tapah || &#8220;13&#8221; Sarvaga sarva-vidbhanuh vishva-kseno janardanah | Vedo veda-vidha-vyango vedango veda-vit-kavih || &#8220;14&#8221; Loka-dhyaksha sura-dhyaksho dharma-dhyakshah kruta-krutah | Chatu-ratma chatu-rvyooha chatur-damshtrah chatur-bhujah || &#8220;15&#8221; Bhrajishnu rbhojanam bhokta sahishnu rajaga-dadijah | Anagho vijayo jeta vishva-yonih punar-vasuh || &#8220;16&#8221; Upendro vamanah pramshuh amogha shuchi roorjitah | Ateendra sangrahah sargo dhrutatma niyamo yamah || &#8220;17&#8221; Vedyo vaidya sada yogee veeraha madhavo madhuh | Ateendriyo maha-mayo mahotsaho maha-balah || &#8220;18&#8221; Maha-buddhir-maha-veeryo maha-shaktir-maha-dyuthih | Anirdeshyavapu-shreeman ameyatma maha dridhrut || &#8220;19&#8221; Mahe-shvaso mahee-bharta shreeniva satamgatih | Aniruddha sura-nando govindo govidam patih || &#8220;20&#8221; Mareechi rdamano hamsah suparno bhuja-gottamah | Hiranya-nabhah sutapah padma-nabhah praja-patih || &#8220;21&#8221; Amrityu sarva-druk-simhah sandhata sandhi-man sthirah | Ajo durma-rshana shastha vishru-tatma sura-riha || &#8220;22&#8221; Guru rguru-tamo dhama satya satya para-kramah | Nimisho-nimiisha srugvee vacha-spati ruda-radheeh || &#8220;23&#8221; Agranee-rgramanee shreeman nyayo neta samee-ranah | Sahasra-moordha vishvatma saha-srakshah saha-srapat || &#8220;24&#8221; Avartano nivru-ttatma sam-vruta sampra-mardanah | Aha-ssama-vartako vahnih anilo dharanee-dharah || &#8220;25&#8221; Supra-sadah prasa-nnatma vishva srudvishva-bhugvibhuh | Satkarta satkruta-sadhuh jahnur-narayano narah || &#8220;26&#8221; Asan-khyeyo prame-yatma vishi-shta shishta-kruchu-chih | Siddhar-thah siddha-sankalpah siddhida siddhi-sadhanah || &#8220;27&#8221; Vrishahee vrishabho vishnuh vrusha-parva vrusho-darah | Vardhano vardha-manascha vivikta shruti-sagarah || &#8220;28&#8221; Subhujo durdharo vagmee mahendro-vasudho vasuh | Naika-roopo bruha-droopah shipi-vishtah praka-shanah || &#8220;29&#8221; Oja-hstejo dyuti-dharah praka-shatma prata-panah | Bhuddhah-spashta-khsharo mantrah chandramshu-rbhaskara-dyutih || &#8220;30&#8221; Amritam-shoodbhavo bhanuh shasha-bindhu-sureshvarah | Ausha-dham jagata setuh satya-dharma para-kramah || &#8220;31&#8221; Bhoota-bhavya bhava-nnathah pavanah pavano-nalah | Kamaha-kama-krutkantah kamah kama-pradah prabhuh || &#8220;32&#8221; Yugadi-krudyu-gavarto naika-mayo maha-shanah | Adrushyo vyakta-roopaschha sahasra-jidanantajit || &#8220;33&#8221; Ishto-vishishta shishte-shtah shikhandee nahusho vrushah | Krodhaha krodha-krutkarta vishva-bahurma-heedharah || &#8220;34&#8221; Achyutah-prathithah pranah pranado vasa-vanujah | Apamnidhi radishta-nam apra-mattah prati-shtitah || &#8220;35&#8221; Skandah sanda-dharo dhuryo varado vayu-vahanah | Vasudevo bruha-dbhanuh adidevah pura-ndarah || &#8220;36&#8221; Ashoka starana starah shoora-showri rjane-shvarah | Anu-koola shata-vartah padmee padma-nibhe-kshanah || &#8220;37&#8221; Padma-nabho ravinda-kshah padma-garbha-shareera-bhrut | Mahardhi bhooddho vruddha-tma maha-ksho garuda-dhvajah || &#8220;38&#8221; Atula-sharabho bheemah sama-yagno havir-harih | Sarva lakshana lakshanyo lakshmeevan .-njayah || &#8220;39&#8221; Veksharo rohito margo hethur-damodara sahah | Mahee-dharo maha-bhago vegavana-mitashanah || &#8220;40&#8221; Udbhavah ksho-bhano devah shree-garbhah parame-shvarah | Karanam karanam karta vikarta gahano guhah || &#8220;41&#8221; Vyava-sayo vyava-sthanah sams-thanah sthanado dhruvah | Para-rdhih parama-spashta stushtah pushtah-shubhe-kshanah || &#8220;42&#8221; Ramo viramo virajo margo neyo nayo-nayah | Veera-shakti-matam shreshto dharmo dharma-vidu-ttamah || &#8220;43&#8221; Vaikunthah purushah pranah pranadah pranavah pruthuh | Hiranya-garbha shatru-ghno vyapto vayu-radho-kshajah || &#8220;44&#8221; Rutu-sudar-shanah-kalah para-meshthi pari-grahah | Ugra-samva-tsaro daksho vishramo vishva-dakshinah || &#8220;45&#8221; Vistarah sthavara ssthanuh pramanam beeja-mavyayam | Artho-nartho maha-kosho maha-bhogo maha-dhanah || &#8220;46&#8221; Anir-vinnah sthavishto bhooh dharma-yoopo maha-makhah | Nakshatra-nemir-nakshatree kshamah shamah-samee-hanah || &#8220;47&#8221; Yagna ijyo mahe-jyashcha kratuh-satram satam-gatih | Sarva-darshee nivru-tatma sarva-gno gnana muttamam || &#8220;48&#8221; Suvrata-sumukha-sookshmah sughosha-sukhada-suhrut | Mano-haro jita-krodho veerba-burvi-daranah || &#8220;49&#8221; Swapanah svavasho vyapee naika-tma naika-karmakrut Vatsaro vatsalo vatsee ratnagarbho dhaneshvarah &#8220;50&#8221; Dharmagubdharmakrutdharmee sadasatksharamaksharam | Avignata saha-sramshuh vidhata kruta-lakshanah || &#8220;51&#8221; Gabhasti-nemi-satvasthah simho bhoota-mahe-shvarah| Adidevo mahadevo devesho deva-bhrudguruh || &#8220;52&#8221; Uttaro gopatir-gopta gnana-gamyah pura-tanah | Shareera-bhoota-bhrud-bhokta kapee-ndro bhoori-dakshinah || &#8220;53&#8221; Somapo mrutapa-somah purujit-puru-sattamah | Vinayo-jaya-satya-sandho dasha-rhah satva-tampatih || &#8220;54&#8221; Jeevo vina-yita sakshee mukundo mita vikramah | Ambho-nidhi rana-ntatma maho-dadhi-shayo-ntakah || &#8220;55&#8221; Ajo maharhah svadhavyo jita-mitrah pramo-danah | Anando nandano nandah satya-dharma trivi-kramah || &#8220;56&#8221; Maharshih kapila-charyah krutagno medi-neepatih | Tripada-strida-shadh-yakshah maha-shringah krutan-takrut || &#8220;57&#8221; Maha-varaho govindah sushenah kana-kangadee | Guhyo gabheero gahano gupta-shchakra gadadharah || &#8220;58&#8221; Vedhah-svango jitah-krishno dridha-sankarshano chyutah | Varuno varuno vrukshah pushka-raksho maha-manah || &#8220;59&#8221; Bhaga-van bhagaha-nandee vana-malee hala-yudhah | Adityo jyoti-radityah shishnur-gati-sattamah || &#8220;60&#8221; Sudhanva khana-parashuh daruno dravinah pradah | Divi-spru-ksarva drugvyaso vacha-spati rayonijah || &#8220;61&#8221; Trisama samaga-samah nirvanam bheshajam bhishak | Sanya-sakrutchha-mashanto nishtha-shantih para-yanam || &#8220;62&#8221; Shubhanga-shanti-dasrushta kumudah kuva-leshayah | Gohito gopati-rgopta vrusha-bhaksho vrusha-priyah || &#8220;63&#8221; Anivarthee nivru-ttatma samkshepta kshema-krutchhivah | Shree-vatsa-vakshah shree-vasah shree-pathih shree-matam varaah || &#8220;64&#8221; Shreeda-shreeshah shree-nivasah shree-nidil-shree-vibhavanah | Shree-dhara-shree-kara-shreyah shreem-man-lokatra-yashrayah || &#8220;65&#8221; Svaksha svangah shata-nando nandi-rjyoti rgane-shvarah | Viji-tatma vidhe-yatma satkeerti-shchhinna samshayah || &#8220;66&#8221; Udeerna-sarva-tashchakshuh aneesha shashvatah sthirah | Bhooshayo bhooshano bhooti vishoka shoka-nashanah || &#8220;67&#8221; Archishma narchitah kumbho vishu-ddhatma visho-dhanah | Aniriddho pratirathah pradyumno mita-vikramah || &#8220;68&#8221; Kala-neminiha shourih shoora shoora-jane-shvarah | Tilo-katma trilo-keshah keshavah keshiha harih || &#8220;69&#8221; Kama-devah kama-palah kamee kantah kruta-gamah | Anirde-shyavapuh vishnuh veero nantho dhananjayah || &#8220;70&#8221; Bramhanyo bramha-krut bramha barmha bramha vivar-dhanah | Bramha-vitbramahno bramhee bramhagno bramhana-ptiyah || &#8220;71&#8221; Maha-kramo maha-karma maha-teja mahoragah | Maha-kritu rmahayajva maha-yagno maha-havih || &#8220;72&#8221; Stavya-stava-priya stotram stuta stotaa rana priyah | Poornah poorayita punyah punya-keerti rana-mayah || &#8220;73&#8221; Mano-java steertha-karo vasu-reta vasu-pradah | Vasu-prado vasu-devo vasur-vasu-mana havih || &#8220;74&#8221; Sadgati satkruti-satta sadbhooti satpa-rayanah | Shoora-seno yadu-shreshthah sanni-vasa suya-munah || &#8220;75&#8221; Bhoota-vaso vasu-devah sarva-sunilayo nalah | Darpaha darpado drupto durdharo thapa-rajitah || &#8220;76&#8221; Vishva-moortir-maha-moortih deepta-moorti ramoortiman | Aneka-moorti-ravyaktah shata-moorti shata-nanah || &#8220;77&#8221; Eko-naika savah kah kim yatta-tpada manu-ttamam | Loka-bandhu rlokanatho madhavo bhakta-vatsalah || &#8220;78&#8221; Suvarna varno hemango varanga shchhanda-nangadee | Veeraha vishama shoonyo khritashee rachala shchalah || &#8220;79&#8221; Amanee manado manyo loka-swamee trilo-kadhrut | Sumedha medhajo dhanyah satya-medha dhara-dharah || &#8220;80&#8221; Tejo vrusho dyuti-dharah sarva-shastra-bhrutam varah | Pragraho nigraho vyagro naika-shrungo gada-grajah || &#8220;81&#8221; Chatur-moorti chatur-bhahu chatur-vyoohah chatur-gatih | Chatu-ratma chatur-bhavah chatur-veda-videkapat || &#8220;82&#8221; Sama-varto nivru-ttatma durjayo durati-kramah | Durlabho durgamo durgo dura-vaso dura-riha || &#8220;83&#8221; Shubhango loka-sarangah sutantu stantu-vardhanah| Indra-karma maha-karma kruta-karma kruta-gamah || &#8220;84&#8221; Udbhava sundara sundo ratana-nabha sulo-chanah | Arko vaja-sani shrungi jayantah sarva-vijjay || &#8220;85&#8221; Suvarna bindu-rakshobhyah sarva-vagee-shvare-shvarah | Maha-hrado maha-garto maha-bhooto maha-nidhih || &#8220;86&#8221; Kumudah kundarah kundah parjnyah pavano nilah | Amrutamsho mruta-vapuh sarvagnah sarva-tomukhah || &#8220;87&#8221; Sulabha suvratah siddhah shatruji chhatru-tapanah | Nyagro-dhodumbaro shvatthah chanoo-randhru nishoo-danah || &#8220;88&#8221; Saha-srarchi sapta-jihvah saptai-dha sapta-vahanah | Amoorti ranagho chintyo bhaya-krudbhaya-nashanah || &#8220;89&#8221; Anu rbruha tkrushah sthoolo guna-bhrunnir-guno-mahan | Adhruta svadhruta svastyah pragvamsho vamsha vardhanah || &#8220;90&#8221; Bhara-bhrut kathito yogee yogeeshah sarva kamdah | Ashrama shramanah kshamah suparno vayu-vahanah || &#8220;91&#8221; Dhanur-dharo dhanur-vedo dando damayita damah | Apara-jita sarva-saho niyanta niyamo yamah || &#8220;92&#8221; Satvavan satvika satyah satya-dharma para-yanah | Abhi-prayah priyarhorhah priyakrut preeti-vardhanah || &#8220;93&#8221; Vihaya-sagati rjyotih suru-chirhu-tabhugvibhuh | Ravi rvirochana sooryah savita ravi lochanah || &#8220;94&#8221; Ananta huta-bhugbhokta sukhado naikado grajah | Anirvinna sada-marshee lokadhi-shthana madbhutah || &#8220;95&#8221; Sanaa tsana-tana-tamah kapilah kapi-ravyayah | Svastida svasti-krut svasti svastibhuk svasti-dakshinah || &#8216;96&#8221; Aroudrah kundalee chakree vikra-myoorjita shasanah | Shabdatiga shabda-sahah shishira sharva-reekarah || &#8220;97&#8221; Akroorah peshalo daksho dakshinah kshaminam varah | Vidvattamo veeta-bhayah punya-shravana keertanah || &#8220;98&#8221; Uttarano dushkrutiha punyo dussvapna nashanah | Veeraha rakshana santo jeevanah parya-vasthitah || &#8220;99&#8221; Anantha roopo nantha shreeh jitamanyur-bhayapahah | Chatu-rasro gabhee-ratma vidisho vyadisho dishah || &#8220;100&#8221; Anadi rbhoorbhuvo lakshmeeh suveero ruchi-rangadah | Janano jana janmadih bheemo bheema-para-kramah || &#8220;101&#8221; Adhara nilayo dhata pushpa-hasah praja-garah | Urdhvaga satpa-thacharah pranadah pranavah panah || &#8220;102&#8221; Pramanam prana nilayah prana-bhrut prana jeevanah | Tattvam tattva videkatma janma mrutyu jaratigah || &#8220;103&#8221; Bhoorbhuva svasta-rustarah savita prapi-tamahah | Yagno yagna-patir-yajva yagnango yagna-vahanah || &#8220;104&#8221; Yagna-bhrut yagnakru t yagee yagnabhuk yagna-sadhanah | Yajna-ntakrut yagna guhyam anna mannada eva-cha || &#8220;105&#8221; Atma-yoni svayam jaato vaikhana sama-gayanah | Devakee nandana srashta kshiteeshah papa-nashanah || &#8220;106&#8221; Shankha-bhrut nandakee chakree sharngadhanva gada-dharah | Rathanga-pani rakshobhyah sarva praha-rana-yudhah || &#8220;107&#8221; Sree sarva-praha-rana-yudha om naman ithi Vanmalee gadee sharngi shankhee chakree cha nandakee | Shree-maannaraayano vinshuh vaasu-devo dhira-kshatu || &#8220;108&#8221; (repeat the above two lines) Iteedam keerta-neeyasya kesha-vasya maha-tmanah | Namnam sahasram divya-nam ashe-shena prakeer-titam || &#8220;1&#8221; Ya edam shrunuyat nityam yaschhapi parikeertayet | Nashubham-prapnuyat-kinchit so mutreha-cha-manavah || &#8220;2&#8221; Vedan-tago bramhana-syat kshatriyo vijayee bavet | Vaisyo dhana-samru-ddhasyat shhoodra sukha mavap-nuyat || &#8220;3&#8221; Dharmarthee prapnu-yatdharmam artharthee chartha mapnuyat| Kamana-vapnuyat-kamee prajarthee chapnu-yat-prajam || &#8220;4&#8221; Bhakt-imanya sadotthaya shuchi-stadgata manasah | Sahasram vasu-devasya namna metat prakee-rtayet || &#8220;5&#8221; Yashah prapnoti vipulam ynati praadhanya meva-cha | Achalam shriya mapnothi shreyah prapnotya-nuttamam || &#8220;6&#8221; Na bhayam kvachi dapnoti veeryam tejachha vindati | Bhava tyarogo dhyu-timan bala-roopa gunan-vitah || &#8220;7&#8221; Rogarto muchyate rogat baddho muchyeta bandhanat | Bhaya nmuchyeta bheetastu muchye tapanna apadha || &#8220;8&#8221; Durganya-titara tyashu purushah purusho-ttamam | Stuva nnama-saha-srena nityam bhakti saman-vitah || &#8220;9&#8221; Vasu-deva-shrayo marthyo vasu-deva para-yanah | Sarva-papa vishu-ddhatma yati bramha sana-tanam || &#8220;10&#8221; Na vasu-deva bhakta-nam ashubham vidyate kvachit | Janma mrithyu jara vyadhi bhayam naivapa jayate || &#8220;11&#8221; Emam stava madhee-yanah shraddha-bhakti sama-nvitah | Yujye tatam sukha-kshantih shree-dhrati smruti keertibhih || &#8220;12&#8221; Na krodho na matsaryam na lobho na shubha-matih | Bhavanti kruta punyanam bhakta-nam puru-shottame || &#8220;13&#8221; Dhyou sachan-drarka nakshatra kham disho bhoorma-hodadhih | Vasu-devasya veeryena vidhrutani mahat-manah || &#8220;14&#8221; Sa-sura-sura gandharvam sa-yaksho-raga raksha-sam | Jaga-dvashe varta-tedam krishnasya sachara-charam || &#8220;15&#8221; Indri-yani mano-buddhih satvam tejo-balam dhrutih | Vasu-devatma kanyahuh kshetram-kshetragyna eva cha || &#8220;16&#8221; Sarva-gamana macharah prathamam pari-kalpate | Aachara prabhavo dharmo dharmasya pradhu-rachyutah || &#8220;17&#8221; Rushayah pitaro devah maha-bhootani dhatavah | Jangama-jangamam chedam jagannaraya-nodbhavam || &#8220;18&#8221; Yogo gynanam tatha sankhyam vidya shilpadi karma-cha | Vedah shasthrani vigynana etat-sarvam janar-danat || &#8220;19&#8221; Eko-vishnu rmaha-dbhootam prutha-gbhoota nyanekasah | Trilon-lokan-vyapya-bhootatma bhujkte vishva-bhugavyayah || &#8220;20&#8221; Emam stavam bhagavato vishnor-vyasena keertitam | Pathedya echhet purushah shreyah praptum sukhani-cha || &#8220;21&#8221; Vishve-shvara majam devam jagatah prabhu mavyam | Bhajanti ye pushka-raksham nate yanti para-bhavam || &#8220;22&#8221; Na te yanti para-bhavam om nama iti ARJUNA UVACHA Padma-patra visha-laksha padma-nabha suro-ttama | Bhaktana manu-raktanam trata bhava janar-dana || &#8220;23&#8221; SHREE BHAGAVAN UVACHA Yo-mam nama saha-srena stotu michhati pandava | Sho ha mekena shlokena stuta eva na samshayah || &#8220;24&#8221; Stita eva na samshaya om nama iti VYASA UVACHA Vasa-naad vasu devsaya vasitham te jaga-thrayam | Sarva-butha nivaso si vaasu-deva namo stute || &#8220;25&#8221; Vasu-deva namostute om nama iti PARVATI UYVACHV Keno-paayena laghunaa vishnur-nama saha-skrakam | Patyate pamditeh nityam shortu michha myaham prabho || &#8220;26&#8221; ESHWARA UVACHA Shree-rama ram rameti rame raame mano-rame | Saha-sranaama tattulyam raama-naama varaa-nane || &#8220;27&#8221; Raama-naama varaa-nana om nama iti (The above 2 lines read 2 times) BRAMHO UVACHA Namo stvana-ntaya saha-sramurtaye Saha-srapaa-dakshi shiroru-bahave | Saha-sranaamne puru-shaya shashvate Saha-srakoti-yuga-dharine namah || &#8220;28&#8221; Saha-srakoti yuga-dharina om nama iti SANJAYA UVACHA Yatra yoge-shvarah krushno yatra paardho dhanur-dharah | Tatra-shreeh vijayo bhutih dhruva neetih mati rmama || &#8220;29&#8221; SHREE BHAGA-VAANU-VACHA Ananya-schanta-yanto mam ye janaah paryu-panate | Tesham nitya-bhiyuktanaam yoga-kshemam vaha-myaham || &#8220;30&#8221; Pari-tranaya sabhunaam vinaa-shaya cha dushkrutam | Dharam samstha-panardhaya sambha-vami yuge yuge || &#8220;31&#8221; Aartha-vishanna-shithila-schabhitah ghoreshucha-vyadhi-varthamanah | Samkeertya-narayana-shabda-matram vimukta-duhghah-sukhino-bhavanti || &#8220;32&#8221; Kayena vaachha mana-sendhriyerva Buddhyatma-naavaa prakrute-svabha-vaat | Karomi yadyat sakalam parasmai Naaraa-yanayeti samarpa-yame || Sarvam shree-krishnar-panamastu

Sree Lakshmi Ashtotra Om Prakruthyai namah Om Vikruthyai namah Om Vidyayai namah Om Sarwa-butha-hita-pradayai namah Om Shradhayai namah Om Vibhutyai namah Om Surabyai namah Om Para-matma-kayai namah Om Vache namah Om Padma-layayai namah Om Padmayai namah Om Suchayai namah Om Swahayai namah Om Swadayai namah Om Sudhayai namah Om Dhanyayai namah Om Hiranyayai namah Om Lakshmyai namah Om Nitya-poostayai namah Om Vibha-varyai namah Om Adityai namah Om Dityai namah Om Dhiptayai namah Om Vasu-dayai namah Om Vasu-dharinyai namah Om Kama-layai namah Om Kanthayai namah Om Kamakshmyai namah Om Kroda-sambavayai namah Om Anugraha-paradayai namah Om Budhaye namah Om Anaghayai namah Om Hari-vallabayai namah Om Ashokayai namah Om Amrutayai namah Om Loka-shoka-vinasinyai namah Om Dharma-nilayayai namah Om Karu-nayai namah Om Loka-mathre namah Om Padma-priyayai namah Om Padma-hastayai namah Om Padma-kshemyai namah Om Padam-sundaryai namah Om Padmod-bhavayai namah Om Padma-mukyai namah Om Padma-naba-priyayai namah Om Ramayai namah Om Padma-mala-darayai namah Om Devyai namah Om Padminyai namah Om Padma-gandinyai namah Om Punya-gandayai namah Om Supra-sannayai namah Om Prasadabi-mukhyai namah Om Prabhayai namah Om Chandra-vadhanayai namah Om Chandrayai namah Om Chandra-sahodaryai namah Om Chatur-bhujayai namah Om Chandra-roopayai namah Om Indirayai namah Om Indu-seethalayai namah Om Ahloda-janyai namah Om Pustyai namah Om Shivayai namah Om Shivakaryai namah Om Satyai namah Om Vimalayai namah Om Vishwa-jananyai namah Om Tustayai namah Om Dharidhrya-nashinyai namah Om Preeti-phuskarinyai namah Om Shantayai namah Om Shukla-malyam-barayai namah Om Shriyai namah Om Bhaskaryai namah Om Bilva-nilayayai namah Om Vara-rohayai namah Om Yashasvinyai namah Om Vasundarayai namah Om Udarangayai namah Om Harinyai namah Om Hema-malinyai namah Om Dhana-dhanya-karyai namah Om Sidhaye namah Om Srainya-saumyayai namah Om Shubha-pradhayai namah Om Nrupa-veshma-gatha-nandhayai namah Om Varalakshmai namah Om Vatsu-pradhyai namah Om Shubayai namah Om Hiranya-prakarayai namah Om Samudra-tanayayai namah Om Jayayai namah Om Mangalayai namah Om devyai namah Om Vishnu-vaksha-stala-stitayai namah Om Vishnu-patnai namah Om Prasanakshyai namah Om Narayana samashritayai namah Om Daridhrya-dvamsinyai namah Om Dhevyai namah Om Sarvo-padrava-varenyai namah Om Nava-durgayai namah Om Maha-kalyai namah Om Bramha-vishnu-shivat-mikayai namah Om Tri-kala-gnyana-sampannayai namah Om Bhuwa-neshwaryai namah Sree Laxmi Ashtotra Samaptam

In Reply to : <--- I think your insults are nothing, cause I am born in a madhva brahmin family, but none of my family members realize that God is the true aim of human life. I have been made fun of many a times just because I don&#8217;t go out for parties with guys or eat in any restaurants or go out for movies..etc. But I still love all my family members dearly cause I know that they do not have the adyatma gnana and some day or the other, they will know it. I dont mind going out rarely but cutepie Krishna is soooo soooo sooo good that he has never given me friends who are of such type i.e crazy people. ---> please guide me. i accept you as my guru. please guide me. what i have to do to please rayaru , madhvathirtharu & krishna ? pls tell me how can i know whether rayaru is satisfied with me & will grant me salvation. please consider this dumb soul as your disciple and kindly clarify my doubts.

thanks for all good souls to understand me. i will resume my enclyopedia threads as usual. i think something a asura like have entered my mind yesterday. luckily thru all ur help i got cleared. today i visited Sri Sathyanarayana temple & got blessings from Sri Sri Andavan Swamigal. Wow it was a great experience to me. i also think the blessing also changed my mind. /images/graemlins/smile.gif JAI SHRI KRISHNA /images/graemlins/smile.gif OM NAMO BAGAVATHE VASUDEVAYA

First of all i thank you all noble souls here responding me. for me you people are messengers of krishna. thank you. i too have changed my decision to do anything rash. <--- I think your insults are nothing, cause I am born in a madhva brahmin family, but none of my family members realize that God is the true aim of human life. I have been made fun of many a times just because I don&#8217;t go out for parties with guys or eat in any restaurants or go out for movies..etc. But I still love all my family members dearly cause I know that they do not have the adyatma gnana and some day or the other, they will know it. I dont mind going out rarely but cutepie Krishna is soooo soooo sooo good that he has never given me friends who are of such type i.e crazy people. ---> please guide me. i accept you as my guru. please guide me. what i have to do to please rayaru , madhvathirtharu & krishna ? pls tell me how can i know whether rayaru is satisfied with me & will grant me salvation. please consider this dumb soul as your disciple and kindly clarify my doubts.

thanks to all who have responded & trying to help me. its not the only incident. from past 7 years, ie., from age 18 i was getting insulted by girls (even for no reason) & also made fun by other guys. now i cant tolerate this. if krishna cant interfere, then atleasr rudra can come & help me. but he too is sleeping. its esy to tell everything is materialistic & our body doesnt belong to us. but i am not in a state to handle all this. i want god to do something to please me (after all these years, i rendered service to him).

the girl i loved had insulted me and deserted me. my friends insult me. my parents dont understand me. now even the gods have deserted me because i received info today the girl has got married. now my belief in god has got shattered. i thought rayaru and krishna will understand me & will keep me happy. but they deserted me. ABOVE FACTS ARE OLD. BUT MOST TRAGIC ONE IS RAYARU HAD GIVEN DARSHAN TO MY ENEMIES.but i worshiiped him daily and he had not given me darshan nor helped me. So i decided to end up my life.

everyone hates me. everyone insults me. all girls insult me. all guys make fun of me. this krishna is watching all. krishna is stonehearted. no use in believing him. i have asked saibaba for help. if he to rejects to help, i will committ suicide.

believing krishna is a waste of time. he has deserted me. i don wanna live. i think this will be my last post.