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Satsang thread - Glory of Lord Narayana

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/images/graemlins/smile.gif Jai Shri Krishna


Dear Vaishnavas, lets discuss glory of "Lord Narayana" & glory of "all vaishnava sampradayas" in this thread.


Note : Please non-vaishnavas stay away from this thread.


From Tomorrow i will start to post in this thread


/images/graemlins/smile.gif Jai Shri Krishna


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I don't want to come accross as being someone who wants to start an argument, but to say non-Vaishnavs need not post is frankly rude and ignorant.


Non-vaishnavs have their view and us vaishnavs have ours. We should just learn to respect opposing secular views otherwise how are we any different from Suni-shia muslims or catholic-protestant christians? One of the most greatest qualities of Sanatan Dharma is that it is tolerant towards all beliefs. So lets try not using terms like non-vaishnavs stay away!



I frankly couldn't believe my eyes when I saw this! At the end of the day, whether you like it or not, it comes down to personal belief. There is no proven right ot wrong, it is all belief. I am a vaishnav but I will open listen to the views of people of any faith and respect them for that view.

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Sri Madhvacharya evolved a dualistic system of philosophy out of the Prasthana-Traya, viz., the Upanishads, the Bhagavad-Gita and the Brahma Sutras. It is an unqualified dualism. Madhva’s Vaishnavism is called Sad-Vaishnavism, in order to distinguish it from the Sri Vaishnavism of Ramanujacharya.

Madhva makes an absolute distinction between God, and animate and inanimate objects. God is the only independent Reality. The animate and inanimate objects are dependent realities. Madhva’s Vedanta is the doctrine of absolute differences. It is an Atyanta-Bheda-Darsana. He insists on five great distinctions (Pancha-Bheda), viz., (i) the distinction between God and the individual soul, (ii) the distinction between God and matter, (iii) the distinction between the individual soul and matter, (iv) the distinction between one soul and another and (v) the distinction between one material thing and another. Madhva’s philosophy is a philosophy of distinction. Every follower of the Madhva school should have a firm belief in this fivefold distinction, known as the Pancha-Bheda.

You can clearly grasp Sri Madhvacharya’s philosophy if you study his commentary on the Brahma Sutras and Anu-Vyakhyana, his commentaries on the Upanishads and the Bhagavad-Gita, and his glosses on the Mahabharata (Bharata-tatparya-nirnaya) and on the Bhagavata Purana.

Madhva’s philosophy has many points in common with those of Ramanuja. In Madhva’s system of philosophy, Hari or Vishnu is the Supreme Being. The world is real. Difference is true. All the Jivas are dependent on Hari, the Lord. There are grades of superiority and inferiority among the individual souls. Liberation is the individual soul’s enjoyment of its innate bliss. This is Moksha or the final emancipation. Bhakti, or devotion, without faults, is the means of attaining Moksha. Perception, inference and the scriptures are the three Pramanas, or ways of knowledge. Hari is knowable only through the Vedas. Worship of Lord Krishna as taught in the Bhagavata Purana is the centre of his religion. This is the quintessence of Madhva’s teachings.

The Categories

According to Madhva, Padartha or objective reality is of two kinds-independent (Svatantra) and dependent (Paratantra). God, the Supreme Being, is the only independent Reality. The soul and the world are dependent realities. God rules them. The dependent beings are of two varieties-positive and negative. Conscious souls (Chetana), and unconscious entities like matter and time (Achetana), are the two varieties of the positive. Unconscious entities are either eternal like the Vedas, or eternal and non-eternal like Prakriti, time and space or non-eternal like the products of Prakriti.

The Supreme Being And His Consort

The Supreme Being is Vishnu or Narayana. He is the personal first cause. He is the Intelligent Governor of the world. He lives in Vaikuntha along with Lakshmi, His consort. He and His consort Lakshmi are real. Brahma and Vayu are two of His sons. One can know His nature through a study of the Vedas. He manifests Himself through various Vyuhas or Group-forms, and through Avataras. He is present in the sacred images. He is also the Antaryamin or the Inner Controller of all souls. He creates, maintains and destroys the world.

God is free from Doshas or faults. He is endowed with all auspicious qualities. He is omnipresent or all-pervading and independent. He is beyond time and space. He is greater than Lakshmi. There is no other who is greater than Lakshmi. She is the foremost of the dependents. Lakshmi is the Lord’s Sakti or energy. She is the personification of His power or creative energy. Lakshmi can put on various forms without a material body. She is co-eternal with Vishnu and all-pervading. She beholds the glory of Her Lord through eternity. She is Nitya-Mukta, i.e., eternally free from Samsara. She is not affected by sorrow and pain. She is intelligent.

Prakriti-The Material Cause Of The World

God is the efficient-but not the material-cause of the world, because Prakriti which is the world-stuff is different from Him. Prakriti is the material cause of the world. It evolves into the visible world. All the objects, bodies, and organs of the souls are made out of Prakriti. God energises Prakriti through Lakshmi. Then there is creation.

The three aspects of Prakriti are presided over by the three Powers: Lakshmi, Bhu and Durga. Avidya is a form of Prakriti. It obscures the spiritual powers of the individual soul. It forms a veil which hides the Supreme from the vision of the individual soul.

Mahat, Ahankara (egoism), Buddhi, mind, the ten senses, the five sense-objects, and the five great elements are the modifications of Prakriti. These exist in the primordial Prakriti in subtle forms before their evolution.

The World-A Reality Distinct From God

According to Madhva, the world is not an illusion. It is not also a transformation of God, as curd is of milk. Madhva does not admit that the world is the body of God. The distinction between God and the world is absolute and unqualified. Hence the system of Madhva is called Dvaita or unqualified dualism.

The Individual Soul-A Distinct Entity

Plurality of Souls

There is plurality of Jivas. They are all of atomic size. The entire universe is filled with Jivas or individual souls. Every atom of space is filled up with Jivas. Madhva says in his ‘Tattvanirnaya’: “Infinite are the souls dwelling in an atom of space.”

No two Jivas are alike in character. They are essentially different from one another. There are different grades amongst them even in their enjoyment of bliss after salvation.

A Real Distinction Between Jiva And Brahman

The Jivas are different from God, and from matter. Madhva regards the distinction between Brahman and Jiva as real.

Though the Jiva is limited in size, it pervades the body owing to its quality of intelligence. The Jivas are active agents, but they depend on the guidance of the Lord. The Lord impels the Jivas to action in accordance with their previous conduct. They are eternal, and by nature, blissful. But, the connection with material bodies due to their past Karma makes them suffer pain and undergo transmigration. So long as they are not freed from their impurities, they wander about in the Samsara. They pass from birth to death, and from death to birth. When their impurities are removed, they attain salvation. The natural bliss of the soul becomes manifest at the time of Moksha or salvation.

Salvation Does Not Entitle the Soul to Equality With God

The soul does not attain equality with God. It is entitled only to serve Him.

Even in heaven, there are essential differences among the Jivas. The classes of souls in the realm of bliss are various. There are different grades also. The liberated souls are not all equal; but, there is no discord among them, because they all know Brahman and have no faults.

Classification of Souls

Madhva accepts Ramanuja’s classification of the souls into Nitya or eternal (like Lakshmi), Mukta or liberated (the gods, men, Rishis, sages and fathers), and Baddha or bound ones. The third group consists of two classes: (i) those who are eligible for Moksha (Mukti-yogya) and (ii) those who are not so eligible. Of those who are not eligible for salvation, there are two classes again: (a) those who are bound to the cycle of Samsara forever (Nitya-samsarins) and (b) those whose destiny is hell, the region of blinding darkness (Tamo-yogya).

Some are pre-ordained for the final emancipation by their inherent aptitude. Some others are eternally destined either to wander in Samsara without end, or to go to the world of darkness. The Sattvika souls go to heaven, the Rajasa souls revolve in Samsara and the Tamasa souls fall into hell.

Bhakti-The Means To Salvation

Bhakti is the means to salvation. Souls attain salvation through the grace of God. That grace comes on the devotee only through the mediator Vayu, the son of Vishnu. God cannot be approached directly. Vayu is the mediator. The grace of the Lord is in proportion to the intensity of devotion.

Worship of God is the indispensable preliminary condition for obtaining the grace of God. The soul is saved by the knowledge that it is dependent on God and is under His control. Correct knowledge results in the love of God. Bhakti is the result of knowledge of the greatness of God.

Ankana, Namakarana, Bhajana and Smarana

The worship of Vishnu consists in: (i) Ankana, marking the body with His symbols, (ii) Namakarana, giving the Names of the Lord to children, (iii) Bhajana, singing His glories, and (iv) Smarana, constant practice of remembrance of God. Madhva says: “Form a strong habit of remembering God. Then only it will be easy for you to remember Him at the moment of death.” He pointed out that when the Lord incarnated, no Prakrita Deha or material body was put on by Him. Madhva has prescribed a rigorous kind of fasting to his followers.

Practice of Sadhana

Good moral life is a preliminary for Moksha. The aspirant should equip himself with the study of Vedas, control of the senses, dispassion and perfect self-surrender, if he wants to have vision of the Lord. Renunciation, devotion and direct cognition of the Lord through meditation, lead to the attainment of salvation. The devotee attains direct intuitive realisation of God through meditation and divine grace. Then he is freed from the round of births and deaths.

These are some of the important teachings of Sri Madhvacharya, the renowned exponent of the dualistic school of philosophy.


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"Oh! Lord Venkateswara! Thou art more akin to my soul.

Thou art the ocean of mercy.Thou makest all our miseries disappear.

None else but Venkateswara is the Lord of this universe.

I meditate on Him and pray for his protection.

I pray to Him to forgive all my mistakes which are the outcome of my


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The super power of Gayatri Mantra


There is a Zen story about a poor man walking through the woods reflecting upon his many troubles. He stopped to rest against a tree, a magical tree that would instantly grant the wishes of anyone who came in contact with it. He realised he was thirsty and wished for a drink. Instantly a cup of cool water was in his hand. Shocked, he looked at the water, he decided it was safe and drank it. He then realised he was hungry and wished he had something to eat. A meal appeared before him. "My wishes are being granted," he thought in disbelief. "Well, then I wish for a beautiful home of my own," he said out loud. The home appeared in the meadow before him. A huge smile crossed his face as he wished for servants to take care of the house. When they appeared he realised he had somehow been blessed with an incredible power and he wished for a beautiful, loving, intelligent woman to share his good fortune. "Wait a minute, this is ridiculous," said the man to the woman. "I'm not this lucky. This can't happen to me." As he spoke...everything disappeared. He shook his head and said, "I knew it," then walked away thinking about his many troubles.


There is a great truth hidden behind this simple Zen story. Our mind is like this magical tree. "Whatever the mind conceives and believes, it achieves." Since Vedic times, this universal truth has been understood by our rishis. Recitation of mantras is one of the tools for programming our unconscious minds. But alas, mantras are like the magical tree mentioned in the zen story narrated earlier. Mantras work for those who believe in their power. The Vedas, Upanishads and Samhitas are a rich source of powerful mantras. Out of these mantras, the Gayatri Mantra is known as the "Maha Mantra". The Gayatri Mantra has been recited over the ages by Indian rishis and it has been accorded the pride of place among all Vedic Mantras. No lesser a Godhead than Sri Krishna says in the Holy Geeta " Among Mantras I am Gayatri"


The Vedika form of the famous Gayatri mantra is:

Om bhur-bhuvah-svah

tat savitur varenyam

bhargo devasya dhimahi

dhiyo yo nah prachodayat.


This can be translated: Om. Let us contemplate the spirit of the divine of the earth, the atmosphere and heaven. May that direct our minds. Savitur is the Sun and this mantra is pronounced at the three junctions or twilight's of the day.


The tantrik compilation Prapanchasaratantra, outlines pujas and meditations on Gayatri in great detail. Here is described how the mantra Om hums in the base or Muladhara chakra, and moves through seven stages to the chakra above the head. (Sahasrara).


According to our rishis, Mahavishnu describes Om as consisting of the following. Bhuh is

existence, Bhuva is the elements, Svah is the atma of everything, Maha is greatness and light, Tat is Brahman (the absolute), Tapah is all knowledge, Satyam is supremacy and internal wisdom. This tantra connects the three letters of Om (A+U+M) to the seven worlds. (See also Jnanasankalini Tantra).


Tat refers to the first cause of all substance, as fire in the circle of the sun and is supreme Brahman. Savitur is the source of all living beings. Varenyam is the excellent one who receives adoration. Bharga destroys sin, Devasya means it is full of light, while Dhimahi refers to knowledge being golden and always within the sun. Dhiyo means Buddhi, Yo stands for energy (tejas). The mantra is divided into three sections of eight letters and four sections of six letters. A dhyana (meditation) describes Gayatri as having three faces, which are white, red and black. ( morning, afternoon, evening, / visual, auditory, kinesthetic)


Yet the tantrik tradition has newer views of the Gayatri. For example, in the Matrikabhedatantra, there is a couplet which says a person who knows the Brahman (the absolute), is a brahmin. In the tantrik tradition, each aspect of devata has her or his own form of the Gayatri and it is often pronounced at the junctions of the day, including midnight.


For example, Tripurasundari Gayatri runs:

Tripurasundari vidmahe,

kameshvari dhimahi,

tanno klinne prachodayat.

This means: Let us contemplate Tripurasundari, let us think of Kameshvari, may that sweetness direct.


The Gandharva Tantra uses the 24 different syllables of this mantra in Sanskrit as a visualisation, starting from the base of the spine and moving to the top of the head.


The other tantrik Gayatri is a mantra known as Ajapa. This is recited by every living being unconsciously several hundred times a day as she or he breathes. Half are sun breaths and half are moon breaths. It consists of the letters Ha and Sa.


In the morning, Gayatri takes the form of Brahma, In the afternoon of Vishnu and in the evening of Shiva. Thus the recital of the Gayatri Mantra as per the ZeNLP classification of Visuals, Auditories and Kinesthetics are as follows:


Visuals - to recite in the afternoon followed by Chakra Meditation

Auditories - to recite in the morning followed by Sound Vibration

Kinesthetics - to recite in the evening followed by Dynamic Meditation


This ZeNLP classification is on the basis of your unconscious mental map. First time readers may refer the October'1998 issue of Zenotes, where these mental maps have been elaborated in detail in the article titled " What is your Unconscious Mental Map?" Thus, to derive maximum benefits from the recitation of Gayatri Mantra, it is imperative to discover your unconscious mental map and proceed with the recitation. The exact pronunciation of the Gayatri Mantra makes it necessary to begin this Holy recitation under expert guidance.




During ZeNLP workshops, this expert guidance is provided, based on the participants unconscious mental map.


God is the Life of life, the Light of the world, the Eternal Origin and Support of the creative cycle of the universe. The Sun is the metaphor of Divinity, being the generative support of life on Earth.


Vedas are the poetry of God uttered in metalanguage, which is the sound correspondence of the Omniscience and infinite creative joy of Divinity, the power of Infinity, and the glory of Immortality. In the Vedas, Savitur is a symbol of the Divine. On the plane of Eternity, Savitur means God; on the physical plane, it means the Sun; on the psychic plane it means Intelligence; on the biological plane, it means Vitality. The Gayatri Mantra (Yajurveda, 36.3) is the essence of the Vedas.


Gayatri indeed is a quintessential reflection of the blazing Omniscience of Divinity captured in 24 syllables. It is a homage to the Sun the Sublime; a symbol of the radiance of the Divine vibrating through the earth, heaven, and the intervening spaces, inspiring life with energy, intelligence and blessed joy. The splendour of Lord Savitur, the creator Sun, is like the galactic explosion of a thousand suns bursting forth on the horizon in the first morning of the Universe - the same as Lord Krishna revealed to Arjuna in the Bhagvad Gita.


The Gayatri Mantra moves us to superconscious elevation of the soul with the impact of its beauty, wonder and bliss. It consecrates us into a mood of prayer to participate in the creative epiphany of the Universal Mother. It opens the floodgates of light and beatitude of peace and immortality to a world otherwise shaken by mortality and pain.

A martial arts student went to his teacher and said earnestly, "I am devoted to studying your martial system. How long will it take me to master it." The teacher's reply was casual, "Ten years." Impatiently, the student answered, "But I want to master it faster than that. I will work very hard. I will practice everyday, ten or more hours a day if I have to. How long will it take then?" The teacher thought for a moment, "20 years."


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Hare Krishna Maha-mantra

Srila Prabhupada once announced, "The chanting of Sri Caitanya Mahaprabhu's name is more essential than the chanting of the Hare Krishna maha-mantra." (1) One smart devotee then inquired whether we should therefore chant rounds of the Panca-tattva mantra to which Srila Prabhupada replied, "No — because Lord Caitanya's instruction was to chant Hare Krishna."


Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare


The Hare Krishna maha-mantra is a very simple mantra consisting of only three words: Hare, Krishna, and Rama.

Hare means unto Mother Hara (i.e. Lord Krishna's personal pleasure potency, Srimati Radharani).

Krishna means the all-attractive Lord.

Rama means the source of all enjoyment.

When we chant Hare Krishna we are praying: "O energy of the Lord (Hare), O Lord (Krishna and Rama) please engage me in Your service!"

Maha-mantra means it is the Great Mantra Of Deliverance.

Lord Caitanya and the Vedas both recommend this process:


hare krishna hare krishna

krishna krishna hare hare

hare rama hare rama

rama rama hare hare

iti sodasakam namnam


natah parataropayah

sarva-vedesu drsyate


The sixteen words of the Hare Krishna mantra are especially meant for counteracting the contaminating influence of the age of Kali. After searching through all the Vedic literature, one cannot find a better method.




(1) There are offenses to be considered in chanting the Hare Krishna maha-mantra, but there are no such considerations in chanting the names of Gaura-Nityananda. Therefore, if one chants the Hare Krishna maha-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityananda, he is very quickly freed from the reactions to his offenses. Therefore, one should first approach Lord Caitanya and Nityananda, or worship Guru-Gauranga, and then come to the stage of worshiping Radha-Krishna.


One should first take shelter of Gaura-Nityananda in order to reach, ultimately, Radha-Krishna. … It should be noted in this connection that the holy names of Lord Krishna and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of Sri Caitanya Mahaprabhu’s name is more essential than the chanting of the Hare Krishna maha-mantra because Sri Caitanya Mahaprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of Sri Caitanya Mahaprabhu by chanting Sri-Krishna-Caitanya Prabhu Nityananda Sri Advaita Gadadhara Srivasadi Gaura Bhakta-Vrnda. (Sri Caitanya-caritamrta, Adi 8.31 purport)




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Agni and the Fire of Self-Inquiry

Published in the Mountain Path of the Sri Ramasramam (Ramana Maharshi)

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Self-inquiry (Atma-vichara), such as taught by Bhagavan Ramana Maharshi, is regarded as the simplest and most direct path to Self-realization. However, Self-inquiry is also very subtle and can be hard to accomplish even after years of dedicated practice. It depends upon a great power of concentration and acuity of mind along with an intense longing for liberation. One might say metaphorically that Self-inquiry requires a certain flame. It requires that we ourselves become a flame and that our lives become an offering to it. Without such an inner fire, Self-realization may elude us whatever else we may attempt. Therefore, it is important to look at Self-inquiry not simply as a mental practice but as an energetic movement of consciousness like the rising up of a great fire.

The Search for the Universal Self

In this psychological age, particularly seekers coming from the West tend to confuse Self-inquiry with a kind of psychological self-examination, a looking into our temporal, bodily or ego self and its fears and desires as constituting a true search for the higher Self. One examines ones personal traumas and sorrows and looks for a psychological state of peace, clarity and joy, which is a kind state of personal integration, as if it were true Self-realization.

However, according to Vedanta, the true Self that we are seeking to realize is not our human self but the universal Self, the Self that is present in all beings, in all bodies and in the entire world. It is the Self that is the witness of all time and space and transcends our psychology, which consists mainly of the incidentals and peculiarities of our personal circumstances and proclivities in life. The true Self resembles more the great powers of nature like fire, wind or sun than it does our personal thoughts and feelings. The search for this transcendent Self is very different than any psychological self-examination, which is at best a preliminary stage in its approach.

Other seekers with a more intellectual background tend to approach the Self in a conceptual or philosophical way, as if it were some category of cosmic existence to be appreciated by the rational mind. This too generally misses the living reality of the Self which has the power to consume the mind and cannot be approached by any mere logic or dialectic.

To question deeply about who we really are is to create a friction at the core of the mind that naturally gives rise to an inner fire. The inquiry ‘Who Am I?’ is the ultimate stirring of the mind that brings forth an inner flame that can consume all other questions and doubts, like a fire burning dry grass. It takes us back to the core fire at the core of the mind, which is the inextinguishable light of the supreme I AM. That universal Self of pure light and consciousness shining deep within us is the real goal of our search.

Self Inquiry as a Yajna or Fire Sacrifice

The Self in the Vedas and Upanishads is often symbolized by fire (Agni). The Rig Veda begins with the worship of Agni, who is the deity of the sacrifice. But who is this Agni and what is the nature of the sacrifice to be offered to it?

There are many forms of Agni in Vedic thought. Agni outwardly as fire and light and inwardly as life and consciousness pervades all things in the universe. In the Vedic view, Agni has three main cosmic (adhidaivic) or world forms as fire, lightning and sun which are the ruling forces in the three worlds of earth, atmosphere and heaven. These are the three lights in the world of nature and the three manifestations of Paramatman, the Supreme Self that is the Divine Light and the light of all the worlds.

In addition, Agni has three main internal (adhyatmic) forms as speech (vak), prana and intelligence (buddhi), which are the ruling forces in the three aspects of our being as body, life and mind. They are the three lights of our internal nature and the three manifestations of the Soul or Jivatman, the consciousness or light principle within us.

These three internal forms of Agni create the three main paths of Yoga practice. Agni’s speech form is the basis of Mantra Yoga or the repetition of sacred sounds like OM or longer prayers like the Gayatri mantra. Mantra practice creates an internal fire that helps purify the subconscious mind and make the mind receptive to meditation. Agni’s prana form is the basis of Prana Yoga or yogic breathing practices of pranayama. Pranayama increases the fire of prana (Pranagni) within us that cleanses the nadis of the subtle body and helps unloosen the knots or granthis of the heart. Agni’s mind form is the basis of Dhyana Yoga or the yoga of meditation. The mind form of Agni or the buddhi is the discriminating part of the mind that allows us to distinguish truth from falsehood, reality from unreality and the Self from the not Self. These three forms of Agni and their related yogic paths take us to the Jivatman or our individual Self and help us understand its basis in the Paramatman or Supreme Self.

There are many Vedic yajnas or fire-sacrifices both external and internal. External yajnas consist of offerings of special substances of wood, ghee, milk or rice into the sacred fire. Internal yajnas consist of offerings of speech (mantra), breath (prana), and mind (meditation) into our internal fires. Vedic Yoga practices of mantra, pranayama and meditation are the main internal yajnas. Yoga itself is the inner sacrifice in all of its forms. The fourth chapter of the Bhagavad Gita explains these different internal sacrifices which reflect the different practices of Yoga including pranayama (Prana-yajna), pratyahara (Indriya-yajna), dharana (Mano-yajna) and dhyana (Buddhi-yajna). Each relates to a different form or aspect of Agni on the levels of body, breath and mind.

The highest Yajna is the Atma-Yajna or Self-sacrifice in which we offer the ego into the Self. This is the also the highest form of meditation or the mind-sacrifice, as the ego is the root of the mind. For this Yajna, the Agni is the Atman or true Self in the heart. Self-inquiry is perhaps the ultimate form of this Atma-Yajna or Self-sacrifice, in which the ego can be directly consumed. It is also called the knowledge-sacrifice (Jnana-yajna) that proceeds through the power of the fire of Self-knowledge (Jnanagni)

As the Gita states:

Preferable to the material sacrifices is the knowledge-sacrifice (Jnana-yajna). All actions are comprehended in knowledge.

As a fire when enkindled burns up dry wood and turns it to ashes, so the fire of knowledge (Jnana-agni) turns all our karmas to ashes.

Bhagavad Gita IV. 33, 37

In this Self-sacrifice, the Self is not only the offering; the Self is the offerer and the fire in which the offering is given. In this regard we are again reminded of the words of the Gita.

Brahman is the process of offering. Brahman is the substance offered. Brahman is the offerer, who places the offering into the fire of Brahman. Brahman alone is attained by this action of absorption in Brahman.

Gita IV.24.

If we look at Self-inquiry as a Self-sacrifice or Atma-yajna, we gain a new perspective to take our practice to a deeper level beyond the complications of the outer mind.

The Flame in the Heart

The Vedas not only equate the Self with fire, they also equate the heart, which is the seat of the Self, with fire. The Self is said to exist like a flame the size of a thumb in the heart. This small flame in the heart is the real person, power and presence that allows the body and mind to function. It is like the pilot light in a stove that lights all the other burners on the stove. The light of the Self lights all the other fires of the body, prana, senses and mind. Even the digestive fire can only work with its support.

This flame of the Self sustains us through all our states of waking, dream and deep sleep and through the entire process of birth or death. Even prana or the life-force is but its manifestation or shadow. This flame leaves the body at death and carries the samskaras that propel us on to another birth. Only for those who are fully Self-realized, who have totally merged into their inner fire, are able to escape this process.

This Self in the heart is clearly explained in the Narayana Sukta which states:

"In the middle of the heart is a great fire (Mahan Agni) that carries all light and looks to every side. It is the first eater and dwells apportioning our food, the undecaying seer.

He gives heat to the entire body from the feet to the head.

In the middle of this fire is the subtle crest of a flame pointed upwards, shining like a streak of lightning from a dark blue rain cloud.

In the middle of the crest of this flame the Paramatman dwells. He is Brahma (Creator), Shiva (Transformer), Vishnu (Preserver), Indra (Ruler), OM and the supreme Lord."

The great fire (Mahan Agni) in the heart is the subtle body (or linga) and the being behind it of lightning-like appearance is the individual soul or Jivatman. At its core is the atomic point of the Supreme Self which is the doorway into the infinite light, the Sun of suns, the God of Gods. Indeed we could say that the hridaya or heart that Ramana emphasizes is also this flame that dwells there. The heart, Agni and Atman are ultimately three ways of looking at the same supreme truth.

Ramana, Agni and Skanda

Not surprisingly as the great teacher of Self-Inquiry, Ramana himself was regarded as an incarnation of Agni. He was identified with Skanda, the younger son of Shiva and Parvati, who himself is the child of fire or Agni. Skanda is born of Agni and carries his form and his powers. Skanda is also called Kumara, the Divine fire child. This six day old child has the power to destroy all the negative forces of time and ignorance symbolized by the demon Taraka. He is also called Guha or the one who dwells in the cavity of the heart. To find him, we must trace our way back to the cavity of the heart, which is to trace our thoughts back to their origin in the I behind the I. This process is explained as early as the Rig Veda I. 65-73 in the hymns of the great Rishi Parashara, though in cryptic Vedic mantras.

In the Vedas, Agni is called Jatavedas or the knower of all births as he knows the births of all creatures as their indwelling Self. Jatavedas is the Jiva or the individual soul hidden in the body. This Jiva when awakened discovers its unity with the Supreme. Then it becomes Vaishvanara or the universal person, which symbolizes the liberated soul. Jatavedas or the individual fire becomes Vaishvanara, the fire of the universal Self, which is the other main Vedic name of Agni (not to be confused with Vaishvanara as merely the soul of the waking state in later Vedantic thought). Vaishvanara is this Divine child who has realized its unity with the Divine Father, Shiva.

Ganapati Muni, Ramana’s disciple and spiritual brother, the great mantric seer who knew both the Vedas and the Puranas, not only lauded Ramana as Skanda, he spoke of the unity of Skanda and Agni, and identified Ramana with Agni. He states in his Agni-Devata-Tattva-Nirupanam (The elucidation of the truth of the deity Agni) that "Agni Vaishvanara, who dwells in the cave of the heart, is indeed Ramana. Ramana is not different from Kumara. Vaishvanara is Sanat Kumara. "

This means that Agni, Skanda and Ramana are the same. Skanda as Kumara is also Sanat Kumara or the eternal child. Sanat Kumara is the primal or adi guru for humanity in Vedic and Upanishadic thought. He is the guru of all gurus and the inner guru that we must all eventually contact. Ramana is the incarnation of that supreme Guru within us. This all-seeing flame in the heart is the true Guru of all that took a wonderful outer manifestation in the form of Bhagavan Sri Ramana Maharshi.

As the guru of the heart, Ramana did not put much emphasis on outer formalities. As the incarnation of the inner fire he showed how all teachings and practices could be consumed like fuel in the great fire of Self-knowledge.

Cultivating the Inner Fire

Self-inquiry is a lot like cultivating a fire. Our awareness grows by offering our speech, breath and mind into the witnessing Self that is the eternal and inextinguishable flame within us. It is the quality and consistency of our offering that is the main factor in growing this flame, not any outer formulas or formalities. We must maintain our awareness like a fire, keeping it from going out even for an instant by continually offering our mental modifications into it as its fuel.

Indeed we could say that the modifications of the mind are nothing but the smoke coming forth from an improperly burning fire of awareness. When that inner flame burns cleans and consistently then there is only pure light and the mind itself gets merged in its source.

For Self-inquiry to be a living process we must invoke and incarnate that inner flame of knowing in our daily lives. Self-inquiry is not a matter of ordinary thinking or logic. It is not a matter of emotion or feeling either. It is not a matter of just blanking or stopping the mind as it is. Nor is it some esoteric intuition. It is the most fundamental form of knowledge, perception or consciousness that we have. It is cultivating the pure light behind all the glitter and shadow of the mind and senses. The Self is the mind behind the mind, the eye behind the eye, the speech behind speech and the prana behind prana as the Upanishads so eloquently state.

Behind all of our senses through which we perceive the external world is a more primary internal sense of self-being through which we know that we exist and through which we are one with all existence. This self-sense is more immediate than all the outer senses which are only possible through it. But it is so immediate and given, our very sense of being, that we take it for granted and ignore it. In the maze of sensory information we lose track of who we really are. We get caught in the movements of the body and the mind and forget our true nature that transcends them and for which alone they work.

We must remember this very subtle inner fire through which the mind and senses shine and reveal their objects of perception. Cultivating this direct awareness of the Self (aparoksha anubhava of Vedanta) is a lot like conducting a fire sacrifice. Behind all of our states of mind, even the most ignorant or confused, like a flame hidden in darkness, the Self shines as the eternal witness of all. What is important is to bring that flame out, like a fire hidden in wood, through the friction of inquiry.

This Self within the heart transcends all the worlds. As the supreme Agni or digestive power, it has the capacity to eat or absorb the entire universe. As the Taittiriya Upanishad ends;

I am food. I am food. I am food.

I am the eater of food. I am the eater of food. I am the eater of food.

I consume the entire universe. My light is like the sun!


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hamare hari haaril ki lakari, maan vachan karma Nannadan ko


dridh kare ura pakari, jagat sovat sapane sau


kaan kaan jakari, suant yog laagat aeso ali - jyo karavi kakari


yah to sur teen hi ko dije, jin ko man chakari - Written By Surdasji



This is the occasion when Udhouvaji was sent to Gopijan in Shrimad Gokul (by Shri Krishna when he was in Mathura). Udhouvaji was to give Shri Krishna's message along with some advise to the Gopijans. Also small lesson to teach Gopijan so they not "miss" Shri Krishna. Udhouvaji was very proud of his "gyan" where as Gopigan were were innocent.



So There is a bird name Haaril in India - it picks up a stick with his both feet right after his birth - once it takes it -it will keep it all the time - sleep, fly, day and night - when it dies - the small stick is still not dropped - Gopis were telling Udhouvji that our love is like this - Your education of keeping the staydy mind (part of Yoga - etc) is not our way - All we know is that - "We are His and He is ours." Whether he remembers us or not - we will keep him (his love) with us all the time.



This is the Dradh Vishwas - deep faith. Gopijan tells Udhovaji - please Give your explanations to someone whose MAAN (mind) is not clear - we know our MAAN is with ONE and ONLY - "SHRI KRISHNA" and IT IS THERE ALL THE TIME. Only thing we know that our "prembhakti" and our love is toward Shri Krishna at any time and anywhere.


/images/graemlins/smile.gif OM NAMO VENKATESAYA

/images/graemlins/smile.gif OM NAMO BHAGAVATHE VASUDEVAYA

/images/graemlins/smile.gif OM SRI KRISHNAYA NAMAHA

/images/graemlins/smile.gif OM NAMAH SIVAYA

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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


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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



Shrutva dharma nasheshana pavanani cha sarvashah |

Yudhishthirah shantanavam punareva abhya-bhashata ||



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 ||


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.


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.|| “1”

Pootatma paramatma cha muktanam parama-gatih |

Avyayah purusha sakshee kshetragno-kshara evacha.|| “2”

Yogo yoga-vidam neta pradhana puru-sheshvarah |

Narasimhavapu shreeman keshavah puru-shottamah.|| “3”

Sarvah sharvah shivah sthanuh bhootadi-rnidhi ravyayah |

Sambhavo bhavano bharta pradhavah prabhu reeshvarah ||. “4”

Swayambhoo shambhu radityah pushka raksho maha-svanah |

Anadi nidhano dhata vidhata dhatu ruttamah || “5”

Aprameyo hrushee-keshah padma-nabho-mara-prabhuh |

Vishva-karma manu-stvastha sthavishtah sthaviro dhruvah || “6”

Agrahyah shashvatah krishno lohi-takshah pratrdanah |

Prabhoota strikakubdhama pavitram mangalam param || “7”

Ishanah pranadah prano jyeshthah shreshthah prajpatih |

Hiranya-garbho bhoo-garbho madhavo madhu-soodanah || “8”

Ishvaro vikramee dhanve medhavee vikramah kramah |

Anuttamo dura-dharshah krutagnah kruti-ratmavan || “9”

Suresha sharanam sharma vishva-retah praja-bhavah |

Ahah samvatsaro vyalah pratyaya sarva-darshanah || “10”

Aja sarve-shvara siddhah siddhi sarvadi rachyutah |

Vrishakapi rame-yatma sarva-yoga vinih-srutah || “11”

Vasu rvasumana satyah samatma sammita samah |

Amoghah pundaree-kaksho vrusha-karama vrusha-krutih || “12”

Rudro bahushira babhruh vishva-yoni shuchi-shravah |

Amrita shashvatah stanuh vararoho maha-tapah || “13”

Sarvaga sarva-vidbhanuh vishva-kseno janardanah |

Vedo veda-vidha-vyango vedango veda-vit-kavih || “14”

Loka-dhyaksha sura-dhyaksho dharma-dhyakshah kruta-krutah |

Chatu-ratma chatu-rvyooha chatur-damshtrah chatur-bhujah || “15”

Bhrajishnu rbhojanam bhokta sahishnu rajaga-dadijah |

Anagho vijayo jeta vishva-yonih punar-vasuh || “16”

Upendro vamanah pramshuh amogha shuchi roorjitah |

Ateendra sangrahah sargo dhrutatma niyamo yamah || “17”

Vedyo vaidya sada yogee veeraha madhavo madhuh |

Ateendriyo maha-mayo mahotsaho maha-balah || “18”

Maha-buddhir-maha-veeryo maha-shaktir-maha-dyuthih |

Anirdeshyavapu-shreeman ameyatma maha dridhrut || “19”

Mahe-shvaso mahee-bharta shreeniva satamgatih |

Aniruddha sura-nando govindo govidam patih || “20”

Mareechi rdamano hamsah suparno bhuja-gottamah |

Hiranya-nabhah sutapah padma-nabhah praja-patih || “21”

Amrityu sarva-druk-simhah sandhata sandhi-man sthirah |

Ajo durma-rshana shastha vishru-tatma sura-riha || “22”

Guru rguru-tamo dhama satya satya para-kramah |

Nimisho-nimiisha srugvee vacha-spati ruda-radheeh || “23”

Agranee-rgramanee shreeman nyayo neta samee-ranah |

Sahasra-moordha vishvatma saha-srakshah saha-srapat || “24”

Avartano nivru-ttatma sam-vruta sampra-mardanah |

Aha-ssama-vartako vahnih anilo dharanee-dharah || “25”

Supra-sadah prasa-nnatma vishva srudvishva-bhugvibhuh |

Satkarta satkruta-sadhuh jahnur-narayano narah || “26”

Asan-khyeyo prame-yatma vishi-shta shishta-kruchu-chih |

Siddhar-thah siddha-sankalpah siddhida siddhi-sadhanah || “27”

Vrishahee vrishabho vishnuh vrusha-parva vrusho-darah |

Vardhano vardha-manascha vivikta shruti-sagarah || “28”

Subhujo durdharo vagmee mahendro-vasudho vasuh |

Naika-roopo bruha-droopah shipi-vishtah praka-shanah || “29”

Oja-hstejo dyuti-dharah praka-shatma prata-panah |

Bhuddhah-spashta-khsharo mantrah chandramshu-rbhaskara-dyutih || “30”

Amritam-shoodbhavo bhanuh shasha-bindhu-sureshvarah |

Ausha-dham jagata setuh satya-dharma para-kramah || “31”

Bhoota-bhavya bhava-nnathah pavanah pavano-nalah |

Kamaha-kama-krutkantah kamah kama-pradah prabhuh || “32”

Yugadi-krudyu-gavarto naika-mayo maha-shanah |

Adrushyo vyakta-roopaschha sahasra-jidanantajit || “33”

Ishto-vishishta shishte-shtah shikhandee nahusho vrushah |

Krodhaha krodha-krutkarta vishva-bahurma-heedharah || “34”

Achyutah-prathithah pranah pranado vasa-vanujah |

Apamnidhi radishta-nam apra-mattah prati-shtitah || “35”

Skandah sanda-dharo dhuryo varado vayu-vahanah |

Vasudevo bruha-dbhanuh adidevah pura-ndarah || “36”

Ashoka starana starah shoora-showri rjane-shvarah |

Anu-koola shata-vartah padmee padma-nibhe-kshanah || “37”

Padma-nabho ravinda-kshah padma-garbha-shareera-bhrut |

Mahardhi bhooddho vruddha-tma maha-ksho garuda-dhvajah || “38”

Atula-sharabho bheemah sama-yagno havir-harih |

Sarva lakshana lakshanyo lakshmeevan .-njayah || “39”

Veksharo rohito margo hethur-damodara sahah |

Mahee-dharo maha-bhago vegavana-mitashanah || “40”

Udbhavah ksho-bhano devah shree-garbhah parame-shvarah |

Karanam karanam karta vikarta gahano guhah || “41”

Vyava-sayo vyava-sthanah sams-thanah sthanado dhruvah |

Para-rdhih parama-spashta stushtah pushtah-shubhe-kshanah || “42”

Ramo viramo virajo margo neyo nayo-nayah |

Veera-shakti-matam shreshto dharmo dharma-vidu-ttamah || “43”

Vaikunthah purushah pranah pranadah pranavah pruthuh |

Hiranya-garbha shatru-ghno vyapto vayu-radho-kshajah || “44”

Rutu-sudar-shanah-kalah para-meshthi pari-grahah |

Ugra-samva-tsaro daksho vishramo vishva-dakshinah || “45”

Vistarah sthavara ssthanuh pramanam beeja-mavyayam |

Artho-nartho maha-kosho maha-bhogo maha-dhanah || “46”

Anir-vinnah sthavishto bhooh dharma-yoopo maha-makhah |

Nakshatra-nemir-nakshatree kshamah shamah-samee-hanah || “47”

Yagna ijyo mahe-jyashcha kratuh-satram satam-gatih |

Sarva-darshee nivru-tatma sarva-gno gnana muttamam || “48”

Suvrata-sumukha-sookshmah sughosha-sukhada-suhrut |

Mano-haro jita-krodho veerba-burvi-daranah || “49”

Swapanah svavasho vyapee naika-tma naika-karmakrut

Vatsaro vatsalo vatsee ratnagarbho dhaneshvarah “50”

Dharmagubdharmakrutdharmee sadasatksharamaksharam |

Avignata saha-sramshuh vidhata kruta-lakshanah || “51”

Gabhasti-nemi-satvasthah simho bhoota-mahe-shvarah|

Adidevo mahadevo devesho deva-bhrudguruh || “52”

Uttaro gopatir-gopta gnana-gamyah pura-tanah |

Shareera-bhoota-bhrud-bhokta kapee-ndro bhoori-dakshinah || “53”


Somapo mrutapa-somah purujit-puru-sattamah |

Vinayo-jaya-satya-sandho dasha-rhah satva-tampatih || “54”

Jeevo vina-yita sakshee mukundo mita vikramah |

Ambho-nidhi rana-ntatma maho-dadhi-shayo-ntakah || “55”

Ajo maharhah svadhavyo jita-mitrah pramo-danah |

Anando nandano nandah satya-dharma trivi-kramah || “56”

Maharshih kapila-charyah krutagno medi-neepatih |

Tripada-strida-shadh-yakshah maha-shringah krutan-takrut || “57”

Maha-varaho govindah sushenah kana-kangadee |

Guhyo gabheero gahano gupta-shchakra gadadharah || “58”

Vedhah-svango jitah-krishno dridha-sankarshano chyutah |

Varuno varuno vrukshah pushka-raksho maha-manah || “59”

Bhaga-van bhagaha-nandee vana-malee hala-yudhah |

Adityo jyoti-radityah shishnur-gati-sattamah || “60”

Sudhanva khana-parashuh daruno dravinah pradah |

Divi-spru-ksarva drugvyaso vacha-spati rayonijah || “61”

Trisama samaga-samah nirvanam bheshajam bhishak |

Sanya-sakrutchha-mashanto nishtha-shantih para-yanam || “62”

Shubhanga-shanti-dasrushta kumudah kuva-leshayah |

Gohito gopati-rgopta vrusha-bhaksho vrusha-priyah || “63”

Anivarthee nivru-ttatma samkshepta kshema-krutchhivah |

Shree-vatsa-vakshah shree-vasah shree-pathih shree-matam varaah || “64”

Shreeda-shreeshah shree-nivasah shree-nidil-shree-vibhavanah |

Shree-dhara-shree-kara-shreyah shreem-man-lokatra-yashrayah || “65”

Svaksha svangah shata-nando nandi-rjyoti rgane-shvarah |

Viji-tatma vidhe-yatma satkeerti-shchhinna samshayah || “66”

Udeerna-sarva-tashchakshuh aneesha shashvatah sthirah |

Bhooshayo bhooshano bhooti vishoka shoka-nashanah || “67”

Archishma narchitah kumbho vishu-ddhatma visho-dhanah |

Aniriddho pratirathah pradyumno mita-vikramah || “68”

Kala-neminiha shourih shoora shoora-jane-shvarah |

Tilo-katma trilo-keshah keshavah keshiha harih || “69”

Kama-devah kama-palah kamee kantah kruta-gamah |

Anirde-shyavapuh vishnuh veero nantho dhananjayah || “70”

Bramhanyo bramha-krut bramha barmha bramha vivar-dhanah |

Bramha-vitbramahno bramhee bramhagno bramhana-ptiyah || “71”

Maha-kramo maha-karma maha-teja mahoragah |

Maha-kritu rmahayajva maha-yagno maha-havih || “72”

Stavya-stava-priya stotram stuta stotaa rana priyah |

Poornah poorayita punyah punya-keerti rana-mayah || “73”

Mano-java steertha-karo vasu-reta vasu-pradah |

Vasu-prado vasu-devo vasur-vasu-mana havih || “74”

Sadgati satkruti-satta sadbhooti satpa-rayanah |

Shoora-seno yadu-shreshthah sanni-vasa suya-munah || “75”

Bhoota-vaso vasu-devah sarva-sunilayo nalah |

Darpaha darpado drupto durdharo thapa-rajitah || “76”

Vishva-moortir-maha-moortih deepta-moorti ramoortiman |

Aneka-moorti-ravyaktah shata-moorti shata-nanah || “77”

Eko-naika savah kah kim yatta-tpada manu-ttamam |

Loka-bandhu rlokanatho madhavo bhakta-vatsalah || “78”

Suvarna varno hemango varanga shchhanda-nangadee |

Veeraha vishama shoonyo khritashee rachala shchalah || “79”

Amanee manado manyo loka-swamee trilo-kadhrut |

Sumedha medhajo dhanyah satya-medha dhara-dharah || “80”

Tejo vrusho dyuti-dharah sarva-shastra-bhrutam varah |

Pragraho nigraho vyagro naika-shrungo gada-grajah || “81”

Chatur-moorti chatur-bhahu chatur-vyoohah chatur-gatih |

Chatu-ratma chatur-bhavah chatur-veda-videkapat || “82”

Sama-varto nivru-ttatma durjayo durati-kramah |

Durlabho durgamo durgo dura-vaso dura-riha || “83”

Shubhango loka-sarangah sutantu stantu-vardhanah|

Indra-karma maha-karma kruta-karma kruta-gamah || “84”

Udbhava sundara sundo ratana-nabha sulo-chanah |

Arko vaja-sani shrungi jayantah sarva-vijjay || “85”

Suvarna bindu-rakshobhyah sarva-vagee-shvare-shvarah |

Maha-hrado maha-garto maha-bhooto maha-nidhih || “86”

Kumudah kundarah kundah parjnyah pavano nilah |

Amrutamsho mruta-vapuh sarvagnah sarva-tomukhah || “87”

Sulabha suvratah siddhah shatruji chhatru-tapanah |

Nyagro-dhodumbaro shvatthah chanoo-randhru nishoo-danah || “88”

Saha-srarchi sapta-jihvah saptai-dha sapta-vahanah |

Amoorti ranagho chintyo bhaya-krudbhaya-nashanah || “89”

Anu rbruha tkrushah sthoolo guna-bhrunnir-guno-mahan |

Adhruta svadhruta svastyah pragvamsho vamsha vardhanah || “90”


Bhara-bhrut kathito yogee yogeeshah sarva kamdah |

Ashrama shramanah kshamah suparno vayu-vahanah || “91”

Dhanur-dharo dhanur-vedo dando damayita damah |

Apara-jita sarva-saho niyanta niyamo yamah || “92”

Satvavan satvika satyah satya-dharma para-yanah |

Abhi-prayah priyarhorhah priyakrut preeti-vardhanah || “93”

Vihaya-sagati rjyotih suru-chirhu-tabhugvibhuh |

Ravi rvirochana sooryah savita ravi lochanah || “94”

Ananta huta-bhugbhokta sukhado naikado grajah |

Anirvinna sada-marshee lokadhi-shthana madbhutah || “95”

Sanaa tsana-tana-tamah kapilah kapi-ravyayah |

Svastida svasti-krut svasti svastibhuk svasti-dakshinah || ‘96”

Aroudrah kundalee chakree vikra-myoorjita shasanah |

Shabdatiga shabda-sahah shishira sharva-reekarah || “97”

Akroorah peshalo daksho dakshinah kshaminam varah |

Vidvattamo veeta-bhayah punya-shravana keertanah || “98”

Uttarano dushkrutiha punyo dussvapna nashanah |

Veeraha rakshana santo jeevanah parya-vasthitah || “99”

Anantha roopo nantha shreeh jitamanyur-bhayapahah |

Chatu-rasro gabhee-ratma vidisho vyadisho dishah || “100”

Anadi rbhoorbhuvo lakshmeeh suveero ruchi-rangadah |

Janano jana janmadih bheemo bheema-para-kramah || “101”

Adhara nilayo dhata pushpa-hasah praja-garah |

Urdhvaga satpa-thacharah pranadah pranavah panah || “102”

Pramanam prana nilayah prana-bhrut prana jeevanah |

Tattvam tattva videkatma janma mrutyu jaratigah || “103”

Bhoorbhuva svasta-rustarah savita prapi-tamahah |

Yagno yagna-patir-yajva yagnango yagna-vahanah || “104”

Yagna-bhrut yagnakru t yagee yagnabhuk yagna-sadhanah |

Yajna-ntakrut yagna guhyam anna mannada eva-cha || “105”

Atma-yoni svayam jaato vaikhana sama-gayanah |

Devakee nandana srashta kshiteeshah papa-nashanah || “106”

Shankha-bhrut nandakee chakree sharngadhanva gada-dharah |

Rathanga-pani rakshobhyah sarva praha-rana-yudhah || “107”

Sree sarva-praha-rana-yudha om naman ithi

Vanmalee gadee sharngi shankhee chakree cha nandakee |

Shree-maannaraayano vinshuh vaasu-devo dhira-kshatu || “108”

(repeat the above two lines)

Iteedam keerta-neeyasya kesha-vasya maha-tmanah |

Namnam sahasram divya-nam ashe-shena prakeer-titam || “1”

Ya edam shrunuyat nityam yaschhapi parikeertayet |

Nashubham-prapnuyat-kinchit so mutreha-cha-manavah || “2”

Vedan-tago bramhana-syat kshatriyo vijayee bavet |

Vaisyo dhana-samru-ddhasyat shhoodra sukha mavap-nuyat || “3”

Dharmarthee prapnu-yatdharmam artharthee chartha mapnuyat|

Kamana-vapnuyat-kamee prajarthee chapnu-yat-prajam || “4”

Bhakt-imanya sadotthaya shuchi-stadgata manasah |

Sahasram vasu-devasya namna metat prakee-rtayet || “5”

Yashah prapnoti vipulam ynati praadhanya meva-cha |

Achalam shriya mapnothi shreyah prapnotya-nuttamam || “6”

Na bhayam kvachi dapnoti veeryam tejachha vindati |

Bhava tyarogo dhyu-timan bala-roopa gunan-vitah || “7”

Rogarto muchyate rogat baddho muchyeta bandhanat |

Bhaya nmuchyeta bheetastu muchye tapanna apadha || “8”

Durganya-titara tyashu purushah purusho-ttamam |

Stuva nnama-saha-srena nityam bhakti saman-vitah || “9”

Vasu-deva-shrayo marthyo vasu-deva para-yanah |

Sarva-papa vishu-ddhatma yati bramha sana-tanam || “10”

Na vasu-deva bhakta-nam ashubham vidyate kvachit |

Janma mrithyu jara vyadhi bhayam naivapa jayate || “11”

Emam stava madhee-yanah shraddha-bhakti sama-nvitah |

Yujye tatam sukha-kshantih shree-dhrati smruti keertibhih || “12”

Na krodho na matsaryam na lobho na shubha-matih |

Bhavanti kruta punyanam bhakta-nam puru-shottame || “13”

Dhyou sachan-drarka nakshatra kham disho bhoorma-hodadhih |

Vasu-devasya veeryena vidhrutani mahat-manah || “14”

Sa-sura-sura gandharvam sa-yaksho-raga raksha-sam |

Jaga-dvashe varta-tedam krishnasya sachara-charam || “15”

Indri-yani mano-buddhih satvam tejo-balam dhrutih |

Vasu-devatma kanyahuh kshetram-kshetragyna eva cha || “16”

Sarva-gamana macharah prathamam pari-kalpate |

Aachara prabhavo dharmo dharmasya pradhu-rachyutah || “17”

Rushayah pitaro devah maha-bhootani dhatavah |

Jangama-jangamam chedam jagannaraya-nodbhavam || “18”

Yogo gynanam tatha sankhyam vidya shilpadi karma-cha |

Vedah shasthrani vigynana etat-sarvam janar-danat || “19”

Eko-vishnu rmaha-dbhootam prutha-gbhoota nyanekasah |

Trilon-lokan-vyapya-bhootatma bhujkte vishva-bhugavyayah || “20”

Emam stavam bhagavato vishnor-vyasena keertitam |

Pathedya echhet purushah shreyah praptum sukhani-cha || “21”

Vishve-shvara majam devam jagatah prabhu mavyam |

Bhajanti ye pushka-raksham nate yanti para-bhavam || “22”

Na te yanti para-bhavam om nama iti


Padma-patra visha-laksha padma-nabha suro-ttama |

Bhaktana manu-raktanam trata bhava janar-dana || “23”


Yo-mam nama saha-srena stotu michhati pandava |

Sho ha mekena shlokena stuta eva na samshayah || “24”

Stita eva na samshaya om nama iti


Vasa-naad vasu devsaya vasitham te jaga-thrayam |

Sarva-butha nivaso si vaasu-deva namo stute || “25”

Vasu-deva namostute om nama iti


Keno-paayena laghunaa vishnur-nama saha-skrakam |

Patyate pamditeh nityam shortu michha myaham prabho || “26”


Shree-rama ram rameti rame raame mano-rame |

Saha-sranaama tattulyam raama-naama varaa-nane || “27”

Raama-naama varaa-nana om nama iti

(The above 2 lines read 2 times)


Namo stvana-ntaya saha-sramurtaye

Saha-srapaa-dakshi shiroru-bahave |

Saha-sranaamne puru-shaya shashvate

Saha-srakoti-yuga-dharine namah || “28”

Saha-srakoti yuga-dharina om nama iti


Yatra yoge-shvarah krushno yatra paardho dhanur-dharah |

Tatra-shreeh vijayo bhutih dhruva neetih mati rmama || “29”



Ananya-schanta-yanto mam ye janaah paryu-panate |

Tesham nitya-bhiyuktanaam yoga-kshemam vaha-myaham || “30”

Pari-tranaya sabhunaam vinaa-shaya cha dushkrutam |

Dharam samstha-panardhaya sambha-vami yuge yuge || “31”

Aartha-vishanna-shithila-schabhitah ghoreshucha-vyadhi-varthamanah |

Samkeertya-narayana-shabda-matram vimukta-duhghah-sukhino-bhavanti || “32”

Kayena vaachha mana-sendhriyerva

Buddhyatma-naavaa prakrute-svabha-vaat |

Karomi yadyat sakalam parasmai

Naaraa-yanayeti samarpa-yame ||


Sarvam shree-krishnar-panamastu


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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










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"Salutations to Lord Venkateswara whose abode is on Narayanadri.

Salutations to Him who cleanses the sins of His devotees.

Salutations to Him who is the Lord of the three worlds and who destroys demons.

Salutations to Him who loves His devotees and saves them from difficulties."

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Sree Siva Ashtotra

Om Sivaya namah

Om Mahe-shwaraya namah

Om Shambhave namah

Om Pinaakine namah

Om Sasi-shekha-raya namah

Om Vama-devaya namah

Om Virupakshaya namah

Om Kapardhine namah

Om Nila-lohitaya namah

Om Shankaraya namah

Om Shula-panine namah

Om Khatvamgene namah

Om Vishnu-vallabhaya namah

Om Sipi-vistaya namah

Om Ambika nadhaya namah

Om Srikantaya namah

Om Bhakta-vastalaya namah

Om Bhavaya namah

Om Sharwaya namah

Om Trilo-keshaya namah

Om Siti-kantaya namah

Om Siva-priyaya namah

Om Ugraya namah

Om Kapaline namah

Om Kaomarine namah

Om Amdha-kasura-sudanaya namah

Om Ganga-dharaya namah

Om Lalaa-takshaya namah

Om Kaala-kalaya namah

Om Kripa-nidhaye namah

Om Bheemaya namah

Om Parashu-hastaya namah

Om Mruga-panine namah

Om Jata-dharaaya namah

Om Kailasa-vasine namah

Om Kavachine namah

Om Katoraya namah

Om Tripuran-takaya namah

Om Vrushankaya namah

Om Vrusha-bharudaya namah

Om Bhasmo-dhulitha vigrahaya namah

Om Sama-priyaaya namah

Om Sarwamayaaya namah

Om Traemurthaye namah

Om Anishwaraya namah

Om Sarwagnyaya namah

Om Paramatmane namah

Om Soma-suryagni-lochanaya namah

Om Havishe namah

Om Yagnya-mayaaya namah

Om Somaya namah

Om Pancha-vaktraya namah

Om Sada-shivaya namah

Om Vishveshwa-raya namah

Om Virabhadraya namah

Om Gana-nadhaya namah

Om Praja-pataye namah

Om Hiranya-retaya namah

Om Durdharshaya namah

Om Girishaya namah

Om Giree-shaya namah

Om Anaghaya namah

Om Bhujanga-bhusha-naya namah

Om Bhargaya namah

Om Giri-dhanvine namah

Om Giri-priyaaya namah

Om Krutti-vasaya namah

Om Pura-rataye namah

Om Bhagavaye namah

Om Pramadha-dipaya namah

Om Mrutyumjayaya namah

Om Shukshma-tanave namah

Om Jagadvayapine namah

Om Jagad-gurave namah

Om Vyoma-keshaya namah

Om Mahasena-janakaya namah

Om Charu-vikramaya namah

Om Rudraya namah

Om Bhuta-pataye namah

Om Sthanane namah

Om Ahirbhudnyaya namah

Om Digamba-raya namah

Om Ashta-murthaye namah

Om Anekat-maya namah

Om Satvikaya namah

Om Shudha-vigrahaya namah

Om Shashwataya namah

Om Khanda-parashave namah

Om Ajaaya namah

Om Pashavimo-chakaya namah

Om Mrudaya namah

Om Pashu-pataye namah

Om Devaya namah

Om Maha-devaya namah

Om Avya-yaya namah

Om Haraye namah

Om Pusha-damta-bhethre namah

Om Avya-graya namah

Om Dakshadwara-haraaya namah

Om Haraya namah

Om Bhaganetrabhitre namah

Om Avya-ktaya namah

Om Saha-srakshaya namah

Om Saha-srapadave namah

Om Apavarga-pradaya namah

Om Anantaya namah

Om Tarakaya namah

Om Para-meshwaraya namah

Iti Sree Siva Astottara Shatanaamaavali


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Guest guest

Dear BhakthAs :


March 13 is the auspicious day this year , when married ladies and KanyAs

desiring marriage (Vivaaha Praaapthi) adorn the Maasi Saradu.For the married

ladies , the Saradu is worn for protecting their soumaangalyam . For the KanyAs ,

it is prayer to be blessed with vivAham to a suitable Bhaagavathan .This nOnpu

started with KanyAs and got extended to Sumangalis .


On this Maasi Saradu( KaaradayAn nOnpu) day , the ladies should tie their

Saradu after 10 A.M and before sunset . Those who are near temples like

SrI RanganAtha temple should recieve it from the archakAs , consecrated

Saradus placed at the sacred fet of MahA Lakshmi. Those who belong to

the Ahobila Mata paramparai can recieve a saradu blessed by HH SrImath

Azhagiya Singar fromSrimathi Vimala Rajaji of Maryland at the above e-mail address.

Those who are not near temples can make their own saradus by dipping a suitable

plain thread in turmeric with MahA Lakshmi manthram or SrI Sthuthi dhyAna slOkam

( KalyANAnAm avikala nidhi:) .


ThiruppAvai nOnpu has profound religious significance , where as this Maasi Saradu

Nonpu has more social significance for the ladies . The links have been given to

the clever arguments with which a pathivrathai named Saavithri outwitted Dharma Raajan

to retain her SoumAngalyam ( auspicious wedded state) by pulling Her husband out of

the clutches of Yama dharman .


Ladies dip a Saradu ( twisted thread ) in turmeric with prayers to MahA Lakshmi

and their kuladhaivam . Then they tie it around their neck region . It is distinct from

ThirumAngalya Saradu , which has PurANic and Dhvivya Prabahndham significance .

It is to be observed however that there is no Veda manthram in Vedic weddings for

Maangalya dhAraNam . The traditional prayer is : "Maangalyam tantutAnEna mama

jeevana hEthunA---".


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