8 truths Of Vivekananda Which Will Change Your Life In 3 Minutes-Prana Kishore

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Life is getting busy with no time to think, how we can improve our life style.

We are becoming our own enemy in life.

Best is to look at advise from people like Vivekananda.

Here are 8 Truths of Vivekananda which will change your life in 3 minutes.

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Once you learn them,pl share with your family and friends.
Pl subscribe to my channel to bring more life changing stories .
Thank you for watching

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Is Mahatma Gandhi An Incarnation?

Is Mahatma Gandhi An Incarnation?-Prana Kishore

raghupathy-1000

The British won all the wars around the world and finally lost the 200 year old battle to an old man of  78 yrs, with partial clothes, with no gun, and who only walked with a wooden stick

Every Year passes by and the people of India celebrate Indian Independence day on 15th Aug and Republic day on 26th Jan.

The next generation needs to know how India got its independence from the then British now Great Britain (UK).

The  politicians need to be reminded again about the sacrifices made  by Shri Mahatma Gandhi, and why he was called Father Of Our Nation or Mahatma or lovingly  Bapu.

Lets step back and analyze “Why Did Mahatma get involved in the freedom struggle?” What did he personally gain?

Here are few facts about Gandhi.

No one told him to get involved, He took upon the task  himself

He left his successful profession as Attorney for this struggle

He is not the leader of any political party

He does not belong to any organization

He is not the leader of any army

He  does not own any property

He does not have a property will

He did not gain anything personally and he even lost his wife.

He was beaten up, humiliated and jailed many times

He did everything to get freedom for India and Pakistan.

This small video  of 4 minutes explains these events and more with a sound track of the New Raghupathy Raghava Rajaram composed and sang by Prana Kishore

 

New Raghupathy Raghava Rajaram

Shri Mahatma Gandhi used to call this Song,/Bhajan “Ram Dhun” his favorite.Gandhiji and   his followers  sang this during the 24 days and  241 mile Salt Satyagraha March on 12th March 1930  from Sabarmati Ashram to coastal village Dandi in Gujarat India making it a turning point in Indian Independence movement.

Gandhi sang this song and Bhajan, Raghupathy Raghava Rajaram in his daily prayers, some times short  or the longer versions. Prana Kishore composed  sang the full and complete version with all the lyrics.

This  modern composition on Grand Piano and 12 Strings guitar makes it very melodious

Prana Kishore took great care while composing to bring the various elements which Gandhiji believed in like Truth is God,Truth is Religion, and Truth alone brings Inner Peace which will lead to world Peace

Try this by closing your eyes and listening to this song.You will experience calmness and inner peace like a music therapy miracle

New Raghupathy Raghava Rajaram

The version that is most common was put to music by Vishnu Digambar Paluskar

These lyrics were taken from original Hindu text “Shri Nama Ramayanam” written by Lakshmanacharya.

Lyrics in Hindi and English

Hindi

रघुपति राघव राजाराम,

पतित पावन सीताराम

सीताराम सीताराम,

भज प्यारे तू सीताराम

ईश्वर अल्लाह तेरो नाम,

सब को सन्मति दे भगवान

Transliteration (IAST):

raghupati rāghav rājārām,

patit pāvan sītārām

sītārām, jai sītārām,

bhaj pyāre tu sītārām

īśvar allāh tero nām,

sab ko sanmati de bhagavān

Translation:

Chief of the house of Raghu, Lord Rama,

Uplifters of those who have fallen, Sita and Rama,

Sita and Rama, Sita and Rama,

O beloved, praise Sita and Rama,

God or Allah is your name,

May God bless all with true wisdom.

Albert Einstein said on Gandhijis 70th Birthday : “Generations to come, it may well be, will scarce believe that such a man as this one ever in flesh and blood walked upon this Earth.”

This is true. We are yet to see an honest man like Gandhi anywhere in the world even today

Mahatma Gandhiji considered Bhagavad Gita as his mother.He looked for solutions during the period of the struggle from Bhagavad Gita.

His Last words were “Hey Ram”

May the life of  Gandhi, Invoke the Gandhi   in you and  be your Satyagraha movement from today to practice Truth in your life  for  inner Peace and World Peace

Gandhi did not gain anything personally except win the freedom for India and Pakistan

Gandhiji Favorite song Raghupathy Raghava lyrics by Lakshmanacharya from Sri Rama Ramayanam music composed originally by Vishnu Digambar Paluskar, considers Gita as his mother, his last words are Hey Ram  and all his quotes,work,concepts, life ,are unique which can be applied even today after 100years.He lived like a sanyasi with the courage of a God and eradicated the Ravanas the British only to give back the Freedom like Vaikunta for India

Is Mahatma Gandhi An Incarnation ?

You be the judge !

Om Namah Shivaya 108 Chants For Shiva Ratri

Om Namah Shivaya 108 ChantsFinal 1400

Om Namah Shivaya the most powerful Mantra repeated 108 Times as you see the real pictures of Shiva’s abode the beautiful Manasarovar Mountain.

Prana Kishore composed and sang this Mantra.

This mantra was recorded in HD Surround Sound and Pl listen to this with your eyes closed and in Head Phones for maximum effect.

 

You can feel the vibrations as you listen and surrender yourself to Lord Shiva

My CD Cover designs will have vedic designs in them if you observe  closely

Drink the Milk-Spare The Cow is my campaign to every one NOT to eat Beef as it is sacred and equivalent to our Mother for the sustenance of our Life

Let me know your views and Feed back on my music

Om Namah Shivaya

Prana Kishore

 

Gayatri Mantra 108 Chants-Vedic Healing Vibrations

Gayatri Mantra 108 Chants 1400The most powerful Gayatri Mantra has been repeated 108 times to make it even more powerful for the listeners.You can feel the Vedic Healing Vibrations in your body and mind working to remove your stress,anger,lower your BP and give you total peace and happiness.

  • Om bhur bhuvah suvaha
    Tat
    savitur varenyam
    Bhargo devasya dhimahi
    Dhiyo yonah prachodayat

Prana Kishore composed and sang this mantra 108 Times for 39 minutes

Pl listen to this HD surround sound recording with your eyes closed and in head phones or ear piece of your mobile phones for maximum effect.

 

Let us know your feed back

Om Shri Rama Hanuman Raksha

Prana Kishore

Annadaana Mahima-Chaturmasa Deeksha Vijayam

Annadaana Mahima-Chaturmasa Deeksha Vijayam

Annadana Mahima

“Annapurne sadapurne Shankara Pranavallabhe gnaana vairagya siddhyartham bhikshaam dehi cha Paarvati”

Oh dear Maata Annapurna, you are the divine consort of Lord Shiva, you are the personification of copious food, kindly grant us alms along with eternal wisdom!

You can listen to this mantra and learn to sing in the audio at http://www.pranakishore.com

and in the album “Om Shri Rama Hanuman Raksha CD” at I Tunes and Amazon

Pujya Ganapati Sachhidananda Swamiji always remembers the golden words of Lord Sri Krishna and tells us:

“The beings, both moving and unmoving, are sustained only by the food! Hence the donor of food is the giver of life and indeed of everything else! So, one who wants well-being on this earth and beyond , should make special efforts to share food with others! ‘Annadaana’ must be offered with due respect and hospitality to the poor, old, children, women, guests and the tired travelers!

“There is no greater merit in this creation than feeding the hungry”!

Significance of Chaturmasya

Bharatha maata is known as ‘Karma bhoomi’ which is unique with its significance for Vedic and religious culture and heritage.

Hindu philosophy and religion which is a combination of many traditions and cultures is closely associated with the Nature that plays a major role in performance of many festivals. Hinduism strongly believes in Puranas and Vedic principles that become the guiding factor for performance of these festivals and sacred rituals.

The main purpose of all Vedic rituals is ultimately to please the lord and the benefits of which are bountiful. As long as the vow is to perform a sacred and pious act it would definitely yield positive results and would bring pleasing rewards.

Pujas and dharmic activities go a long way in developing the mind frame. It is also believed that they generate a lot of positive energy that helps one in the struggle of life,control over wandering mind, discipline of life and does a lot of good to the physical as well as the mental abilities of an individual.

We all know that we have 12 months in a lunar calendar starting from Chaitra to Phalguna. Out of these 12 months 6 months starting from pushya (when Sun enters Makara Raasi) to jyeshtha falls under Uttaraayana while 6 months starting from Aashada (when Sun enters the KarkatakaRaasi) to Margasira falls under Dakshinayana. Uttarayana is the day time and Dakshinayana is the night time for Devataas.As per the time element,one year for human beings is equivalent to one full day for Devataas . Similarly one month for human beings is equivalent to 1 day for Pitru Devataas out of which Shukla Paksha (waxing moon days) 15 days is day time and Krishna Paksha (waning moon days) 15days is the night time for Pitrus.

Fire, illumination, daytime, fortnight before the full moon and Uttarayana are the paths for liberation. It means these are the periods or ways for spontaneous positive thinking and spiritual growth. So all concentrate and perform their personnel rituals more during Uttarayana only.

In order to give significance and importance for performing sacred and pious deeds during night time of Devataas, Lord Varaaha gave a boon to Raatri Devataa that, the following four months Shravana, Bhadrapada, Aaswayuja and kaarteeka would be very holy and dear to him.

These four months are called Chatur- maasa. Although, the word chaturmasya means four months of duration, it is performed for two months only, taking fortnight as a month as per the Shastras. Who ever performs sacred deeds(Snana, Japa, Homa, Vratha, Dana etc.) in a strict deeksha manner during these months would reap immense benefits out of it.

Deeksha means making a vow to perform austerities observing strict celibacy, avoiding prohibited foods,drinks, actions, unnecessary talks and most importantly dedicating ones self totally for Daiva chintana for full two months. With out any discrimination of age,gender,ashrama and caste this Deeksha can be performed by one and all.

Dear fellow devotees, in this competitive world can an ordinary person truly afford to pretermit responsibilities for such a lengthy extension of time? Then which is the next option available for us to accomplish the same  divine fruitions with out having to suspend our regular unavoidable activities?

The only answer by all Shastras is to approach and offer as much sincere service to Yateeshwaras during this holy period every year. Such Ascetics suspend their travel during that period, they do not cross the border of the city where they are sojourning. The learned  Yateeshwaras engage themselves in teaching and offering discourses for the benefit of their disciples and people in general. It is believed and experienced that the place where these selfless Yateeshwars stay and perform Chaturmasya Deeksha will flourish in wealth,prosperity and spiritual life.

Jai Guru Data

 

Sri Rama Astothara Sathanamavali-108 Divine Names of Rama English-Prana Kishore

Sri Rama Astothara Sathanamavali-108 Divine Names Of Rama Final 1400

 

 

 

 

 

 

 

Pray To Build  Sri Rama Ayodhya Temple

-Write  Sri Rama Jayam- Jai Sri Ram Daily

-Listen –Read Sri Rama 108 Names Daily  Till The Temple Is Built

Prana Kishore sang and composed the Sri Rama Astothara Sathanamavali 108 Names for 12 minutes.

Let this help you make Sri Rama Your Role Model.

Listen and Learn at http://www.pranakishore.com and Prana Kishore You Tube Channel

 

  1. Om Shri Ramaya Namaha
  2. Om Ramabhadraya Namaha
  3. Om Ramachandraya Namaha
  4. Om Shashvataya Namaha
  5. Om Rajivalochanaya Namaha
  6. Om Shrimate Namaha
  7. Om Rajendraya Namaha
  8. Om Raghupungavaya Namaha
  9. Om Janaki Vallabhaya Namaha
  10. Om Jaitraya Namaha
  11. Om Jitamitraya Namaha
  12. Om Janardhanaya Namaha
  13. Om Vishvamitra Priyaya Namaha
  14. Om Dantaya Namaha
  15. Om Sharanatrana Tatparaya Namaha
  16. Om Bali Pramathanaya Namaha
  17. Om Vagmine Namaha
  18. Om Satyavache Namaha
  19. Om Satyavikramaya Namaha
  20. Om Satyavrataya Namaha
  21. Om Vratadharaya Namaha
  22. Om Sada Hanumadashritaya Namaha
  23. Om Kausaleyaya Namaha
  24. Om Kharadhvamsine Namaha
  25. Om Viradha Vanapanditaya Namah
  26. Om Vibhishana Paritratre Namaha
  27. Om Kodanda Khandanaya Namaha
  28. Om Saptatala Prabhedre Namaha
  29. Om Dashagriva Shiroharaya Namaha
  30. Om Jamadagnya Mahadarpp Dalanaya Namaha
  31. Om Tatakantakaya Namaha
  32. Om Vedanta Saraya Namaha
  33. Om Vedatmane Namaha
  34. Om Bhavarogasya Bheshajaya Namaha
  35. Om Dushanatri Shirohantre Namaha
  36. Om Trigunatmakaya Namaha
  37. Om Trivikramaya Namaha
  38. Om Trilokatmane Namaha
  39. Om Punyacharitra Kirtanaya Namah
  40. Om Triloka Rakshakaya Namaha
  41. Om Dhanvine Namaha
  42. Om Dandakaranya KartanayaNamaha
  43. Om Ahalya Shapashamanaya Namaha
  44. Om Pitru Bhaktaya Namaha
  45. Om Vara Pradaya Namaha
  46. Om Jitendriyaya Namaha
  47. Om Jitakrodhaya Namaha
  48. Om Jitamitraya Namaha
  49. Om Jagad Gurave Namaha
  50. Om Riksha Vanara Sanghatine Namaha
  51. Om Chitrakuta Samashrayaya Namaha
  52. Om Jayanta Trana Varadaya Namaha
  53. Om Sumitra Putra Sevitaya Namaha
  54. Om Sarva Devadhi Devaya Namaha
  55. Om Mritavanara Jivanaya Namaha
  56. Om Mayamaricha Hantre Namaha
  57. Om Mahadevaya Namaha
  58. Om Mahabhujaya Namaha
  59. Om Sarvadeva Stutaya Namaha
  60. Om Saumyaya Namaha
  61. Om Brahmanyaya Namaha
  62. Om Muni Samstutaya Namaha
  63. Om Mahayogine Namaha
  64. Om Mahadaraya Namaha
  65. Om Sugrivepsita Rajyadaye Namaha
  66. Om Sarva Punyadhi Kaphalaya Namaha
  67. Om Smrita Sarvagha Nashanaya Namaha
  68. Om Adipurushaya Namaha
  69. Om Paramapurushaya Namaha
  70. Om Mahapurushaya Namaha
  71. Om Punyodayaya Namaha
  72. Om Dayasaraya Namaha
  73. Om Purana Purushottamaya Namaha
  74. Om Smita Vaktraya Namaha
  75. Om Mita Bhashine Namaha
  76. Om Purva Bhashine Namaha
  77. Om Raghavaya Namaha
  78. Om Ananta Gunagambhiraya Namaha
  79. Om Dhirodatta Gunottamaya Namaha
  80. Om Maya Manusha Charitraya Namaha
  81. Om Mahadevadi Pujitaya Namaha
  82. Om Setukrite Namaha
  83. Om Sarva Tirthamayaya Namaha
  84. Om Haraye Namaha
  85. Om Shyamangaya Namaha
  86. Om Sundaraya Namaha
  87. Om Shooraya Namaha
  88. Om Pitavasase Namaha
  89. Om Dhanurdharaya Namaha
  90. Om Sarva Yajnadhipaya Namaha
  91. Om Yajvine Namaha
  92. Om Janamarana Varjitaya Namaha
  93. Om Jita Varashaye Namaha
  94. Om Trimurtaye Namaha
  95. Om Vibhishana Pratishthatre Namaha
  96. Om Sarvabharana Varjitaya Namaha
  97. Om Parasmai Namaha
  98. Om Parabrahmane Namaha
  99. Om Sachidananda Vigrahaya Namaha
  100. Om Parasmai Jyotishe Namaha
  101. Om Parasmai Dhamne Namaha
  102. Om Parakashaya Namaha
  103. Om Paratparaya Namaha
  104. Om Pareshaya Namaha
  105. Om Parakaya Namaha
  106. Om Paraya Namaha
  107. Om Sarva Devatmakaya Namaha
  108. Om Paramatmane Namaha
  109. Ithi Shri Rama Astothara Sathanamavali hi !!!

Bhagavad Gita completes 5151years today 22nd Dec 2015

Bhagavad Gita completes 5151years today 22nd Dec 2015

 

Today is Bhagavad Gita Jayanti. Which means today is the day when Bhagvad Gita was spoken by Lord Shri Krishna to his very first deciple in the form of human i.e. Arjun. Tomorrow Bhagavad Gita will complete 5151 years.

 

 

🔹Few facts of Bhagavad Gita please read :

 

🚩What is the Bhagavad-Gita?

 

The Bhagavad-Gita is the eternal message of spiritual wisdom from ancient India. The word Gita means song and the word Bhagavad means God, often the Bhagavad-Gita is called the Song of God.

 

🚩Why is the Bhagavad-Gita called a song if it is spoken?

 

Because its rhyming meter is so beautifully harmonic and melodious when spoken perfectly.

 

🚩What is the name of this rhyming meter?

 

It is called Anustup and contains 32 syllables in each verse.

 

🚩Who originally spoke the Bhagavad-Gita?

 

Lord Krishna originally spoke the Bhagavad-Gita.

 

🚩Where was the Bhagavad-Gita originally spoken?

 

In India at the holy land of Kuruksetra.

 

🚩Why is the land of Kuruksetra so holy?

 

Because of benedictions given to King Kuru by Brahma that anyone dying in Kuruksetra while performing penance or while fighting in battle will be promoted directly to the heavenly planets.

 

🚩Where is the Bhagavad-Gita to be found?

 

In the monumental, historical epic Mahabharata written by Vedavyasa.

 

🚩What is the historical epic Mahabharta?

 

The Mahabharata is the most voluminous book the world has ever known. The Mahabharata covers the history of the earth from the time of creation in relation to India. Composed in 100,000 rhyming quatrain couplets the Mahabharata is seven times the size of the Illiad written by Homer.

 

🚩Who is Vedavyasa?

 

Vedavyasa is the divine saint and incarnation who authored the Srimad Bhagavatam, Vedanta Sutra, the 108 Puranas, composed and divided the Vedas into the Rik, Yajur, Artharva and Sama Vedas, and wrote the the great historical treatise Mahabharata known as the fifth Veda. His full name is Krishna Dvaipayana Vyasa and he was the son of sage Parasara and mother Satyavati.

 

🚩Why is the Mahabharata known as the fifth Veda?

 

Because it is revealed in the Vedic scripture Bhavisya Purana III.VII.II that the fifth Veda written by Vedavyasa is called the Mahabharata.

 

🚩What are the special characteristics of the Mahabharata?

 

The Mahabharata has no restrictions of qualification as to who can hear it or read it. Everyone regardless of caste or social position may hear or read it at any time. Vedavyasa wrote it with the view not to exclude all the people in the worlds who are outside of the Vedic culture. He himself has explained that the Mahabharata contains the essence of all the purports of the Vedas. This we see is true and it is also written in a very intriguing and dramatically narrative form.

 

🚩What about the Aryan invasion theory being the source of the Bhagavad-Gita?

 

The Aryan invasion theory has been proven in the 1990s not to have a shred of truth in it. Indologists the world over have realized that the Aryans are the Hindus themselves.

 

🚩What is the size of the Bhagavad-Gita?

 

The Bhagavad-Gita is composed of 700 Sanskrit verses contained within 18 chapters, divided into three sections each consisting of six chapters. They are Karma Yoga the yoga of actions. Bhakti Yoga the yoga of devotion and Jnana Yoga the yoga of knowledge.

 

🚩When was the Bhagavad-Gita spoken?

 

The Mahabharata confirms that Lord Krishna spoke the Bhagavad-Gita to Arjuna at the Battle of Kuruksetra in 3137 B.C.. According to specific astrological references in the Vedic scriptures, the year 3102 B.C. is the beginning of kali yuga which began 35 years after the battle 5000 years ago. If calculated accurately it goes to 5151years from today.

 

🚩What is the opinion of western scholars from ancient times?

 

According to the writings of both the Greek and the Romans such as Pliny, Arrian and Solinus as well as Megastathanes who wrote a history of ancient India and who was present as an eyewitness when Alexander the Great arrived in India in 326 B.C. was that before him were 154 kings who ruled back to 6777 B.C. This also follows the Vedic understanding.

 

🚩When was the Bhagavad-Gita first translated into English?

 

The first English edition of the Bhagavad-Gita was in 1785 by Charles Wilkins in London, England. This was only 174 years after the translation of the King James Bible in 1611.

 

🚩Was the Bhagavad-Gita also translated into other languages?

 

Yes. The Bhagavad-Gita was translated into Latin in 1823 by Schlegel. It was translated into German in 1826 by Von Humbolt. It was translated into French in 1846 by Lassens and it was translated into Greek in 1848 by Galanos to mention but a few.

 

🚩What was the original language of the Bhagavad-Gita?

 

The original language of the Bhagavad-Gita was classical Sanskrit from India.

 

🚩Why is Srimad often written before the Bhagavad-Gita?

The word Srimad is a title of great respect. This is given because the Bhagavad-Gita reveals the essence of all spiritual knowledge.

 

🚩Is history aware of the greatness of Srimad Bhagavad-Gita?

 

Historically many very extraordinary people such as Albert Einsten, Mahatma Gandhi, Dr. Albert Schweitzer, Herman Hesse, Ralph Waldo Emerson, Aldous Huxley, Rudolph Steiner and Nikola Tesla to name but a few have read Srimad Bhagavad-Gita and were inspired by its timeless wisdom.

 

🚩What can be learned by the study of Srimad Bhagavad-Gita?

 

Accurate, fundamental knowledge about God, the ultimate truth, creation, birth and death, the results of actions, the eternal soul, liberation and the purpose as well as the goal of human existence.

 

 

Prana Kishore

Maha Lakshmi Diwali Blessings Mantras-Prana Kishore

Maha Lakshmi Diwali Blessings Mantras-Prana Kishore


Prana Kishore releases the album “Maha Lakshmi Diwali Blessings Mantras” world wide in collaboration with I Tunes and Amazon on 20th Oct 2014 for Diwali

1-Subham Karoti Kalyanam-Mantra for Lighting Lamp also Evening Mantra to Bless You With Wealth.Play this mantra on Diwali day,in Weddings and all Functions.

2-Karaagre Vasate Lakshmi-Morning Mantra in Bed Looking at Both Hands to Believe in Your Self and to Start thDay with Positive Attitude to Succeed

3-Samudra Vasane Devi-Morning Mantra to Mother Earth for Forgiveness for Touching Her With Your Feet.Mantra Gives Patience to Start the Day

4-Gange Cha-Mantra in Shower Since All Waters Come from Ganga and to Save Water as it is essential to Life

5-Ya Devi Sarva Bhoteshu– Lakshmi Mantra to Bless You With Good Fortune and Wealth

6-Yen Moole Sarvatheerthani-Tulasi Mantra to Remain as Pure as Tulasi in Life

7-Annaporne-Mantra Before Meals to Thank God for the Food By First Offering Food to God as Prasad.We should also eat food less like the prasad to be in good health.

8-Asathoma Sadgamaya-Diwali Mantra To Lead You From Darkness To Light, Truth To Untruth and from Death to Immortality

Let me explain about Diwali in a Q & A format easy to understand by the next generation.

How was the name Diwali formed ?

Diwali is derived from the Sanskrit  word Dīpāvali, formed from dīpa  “light” or “lamp” and āvalī  series, line, row). Dīpāvali or Deepavali thus meant a “row” or series of lights.



 

What is the meaning of Diwali?

Diwali also known as Deepavali and its meaning is “festival of lights” ancient Hindu festivals celebrated in autumn every year in Oct-Nov in India.It is also celebrated by Jains and Sikhs

In which countries is Diwali celebrated?

It is an official holiday in IndiaNepalSrilanka,, Myanmar, MauritiusGuyanaTrinidad,Tobago SurinameMalaysiaSingapore and Fiji.

80% of 1.2 Billion people in India are Hindus and there are 3 Million Hindus in USA.

It is also celebrated in Sri Lanka, PakistanMyanmar, ThailandMalaysiaSingaporeIndonesia,Australia New Zeeland, 

FijiMauritiusKenyaTanzaniaSouth AfricaGuyanaSuriname,

 Trinidad and Tobago, the NetherlandsCanada, the United Kingdom,

and  United Arab Emirates

What is the most important Diwali Prayer and Mantra one must learn and Pray on Diwali day?

Vedic prayer from Brhadaranyaka Upanishad celebrating lights is:

Asato ma sat gamaya

| (असतो मा सद्गमय

Tamaso ma jyotir gamaya |

तमसो मा  ज्योतिर्गमय

Mṛtyor ma amṛtam gamaya |

मृत्योर्मा अमृतं गमय

Om shanti shanti shantihi ||

ॐ शान्तिः शान्तिः शान्तिः

Prayer Meaning

Lead us from Untruth to Truth.
Lead us from Darkness to Light.
Lead us from Death to Immortality.
Om Peace, Peace, Peace.

Asathoma Sadgamaya-Diwali Mantra To Lead You From Darkness To Light, Untruth To Truth and from Death to Immortality. Listen to Prana Kishore CD on how to pronounce and sing this Mantra

 


What is the Religious Significance of Diwali In Hinduism?

The festival is mentioned in Padma Purana, the Skanda Purana, and other Hindu scriptures. In the  Hindu philosophy, a central belief is that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Diwali as the “victory of good over evil”, refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one’s true nature, not as the body, but as the unchanging, infinite,immanent and transcendent reality.

With this awakening comes compassion and the awareness of the oneness of all things, and knowledge overcomes ignorance. Diwali is the celebration of this Inner Light over spiritual darkness knowledge over ignorance, right over wrong, good over evil.
This is the message one can implement in their lives.

Diwali is honoring the return of the lord Rama, his wife Sita and his brother Lakshmana from exile, as told in Ramayana


Its also the return of Pandavas after 12 years of Vanvas and one year of agnyatavas as told in Mahabharata.


Diwali is linked to the celebration of Lakshmi, the goddess of wealth and prosperity, and wife of deity Vishnu. The five day festival of Diwali begins on the day Lakshmi was born from the churning of cosmic ocean of milk during the tug of war between the forces of good and forces of evil; the night of Diwali is the day Lakshmi choose Vishnu as her husband and then married him.

Diwali is the day Vishnu came back to Lakshmi and their abode in the Vaikuntha; so those who worship Lakshmi receive her blessings of health and wealth during the year ahead.

Why is Diwali Celebrated ? – Popular Story From Ancient Times

In Ancient times a demon by name Narakasura, tortured common people.People prayed to Lord Sri Krishna to help them.Sri Krishna fought with Narakasura and killed him on Diwali day.The people then celebrated Narakasura’s defeat with sparklers, lights and firecrackers which is the tradition even today.

An effigy of demon Narakasura is made with Paper or Hay with fire crackers attached to it and then it is set to fire witnessed by a crowd of people.

.

 What are the Traditions and Rituals in Diwali?

Diwali is one of the happiest of holidays in India




1-Before Diwali night, people clean, renovate and decorate their homes

2-They light up diyas,lamps and lights inside and outside their home,

3-They buy new clothes for themselves and their families, gifts, appliances, kitchen utensils, cars and gold jewelry.People also buy gifts for family members and friends which include sweets, dry fruits and seasonal specialities..

4-Kids hear ancient stories, legends, from their parents and grand parents.

5-Girls and woman create rangoli and other patterns on floors, near doors and walkways.

6-Youth and adults helping with lighting decorations and preparing for fireworks

7-They exchange gifts among family and friends.

8-Families visiting temples in their city

9-Prayers and puja in the morning and evening to Lakshmi,Ganesha,Saraswathi,and Kubera.Eastern India they pray to Kali. Northern part they pray to Sri Krishna called feast of annakoot by offering 58-108 varieties of sweets.

10-Diwali feast lunch and dinner with sweets



11-Fire crackers after dinner at night. In Tamil Nadu they fire crackers early morning.


 Diwali is Celebrated for 5 days


First day is called Dhanteras-Comes 18days after dassera.They pray Lakshmi since it is her birthday.Lakshmi is Godess of wealth.It is also the birthday of Dhanvantri, godess of health and healing.All the normal traditions are done this day also.

Second day is called Naraka Chaturdasi (Choti Diwali)-Women wear henna to hands.This is the day the demon Narakasura was killed by Sri Krishna.

All the normal traditions are done this day also.Fire crackers are fired this day.

Third day is Called Diwali Day where the whole family and friends celebrate. Lakshmi is believed to roam the earth on Diwali night. On the evening of Diwali, people open their doors and windows to welcome Lakshmi, and place diya lights on their windowsills and balcony ledges to invite her inside their homes. All the normal traditions are done this day also.This is the main day to fire firecrackers. This is also a new year day for Gujarathis and Marwaris.

Forth Day is called Diwali Padva. dedicated to wife and husband relationship. This day ritually celebrates the love and mutual devotion between the wife and husband. Newly married daughters with their husbands are invited for special meals and Diwali.

Fifth day is called Bhau-Beej or Bhai dooj (Brother’s second). Dedicated to sister and brother relationship. Brothers bring their sister’s family to their homes to celebrate their sister-brother bond.

 Diwali by Jains.

Jains celebrate festival of lights to mark attainment of Moksha by Mahavir at
Pavapuri on 15 October 527 BCE.


Diwali by Sikhs

Sikhs celebrate Bandi Choorh Divas
Guru Har GobindJi freed himself and Hindu Kings, from Fort Gwalior, from the prison of Islamic ruler 
Jahangir, and arrived at the Golden Temple in Amritsar. Ever since then, Sikhs celebrate Bandi Choorh Divas, with prayers and the annual lighting of Golden Temple, followed by fireworks.



Festival of Peace

On this festive occasion, Hindu, Jain and Sikh communities also mark charitable causes, kindness, and for peace. For example, at the international border, every year on Diwali, Indian forces approach Pakistani forces and offer traditional Indian sweets on the occasion of Diwali. The Pakistani soldiers anticipating the gesture, return the goodwill with an assortment of Pakistani sweets.

Diwali and Economics

Diwali is one of the happiest of holidays in India.Diwali is equivalent to Christmas.

Diwali is a peak buying season for gold and jewelry in India.It is also a major sweets, candy and fireworks buying season.US$ 800 million (INR 5,000 crores) worth of firecrackers are consumed in India over the Diwali season.


Diwali Greetings

This is how people wish each other Happy Diwali in different Languages:

 


Greeting in Nepali, Hindi and Sanskrit

“Shubha Deepawali” शुभ दीपावली:.

Greeting in Hindi

“Shubh Diwali” / Diwali ki Shubhkamnayein

 (दीवाली की शुभकामनाएं):

Greeting in Gujarati

Diwali Mubarak (દીવાળી મુબારક):

Greeting in Marathi

Shubh Diwali / Diwalichya hardik Shubhechha 

(शुभ दीवाली / दीवाळीच्या हार्दिक शुभेच्छा ):

Greeting in Tamil

Deepavali Nalvazhthukkal (தீபாவளி நல்வாழ்த்துக்கள்) :

Greeting in Telugu

Deepavali Shubhakankshalu (దీపావళి శుభాకా౦క్షలు) :

Greeting in Malayalam

Deepavali Aashamsagal ( ദീപാവളി ആശംസകൾ):.

Greeting in Kannada

Deepavali Habbada Shubhashayagalu (ದೀಪಾವಳಿ ಹಬ್ಬದ ಶುಭಾಶಯಗಳು):

Greeting in Punjabi

Tuhanu diwali diyan boht boht vadhaiyan 

(ਤੁਹਾਨੂੰ ਦਿਵਾਲੀ ਦੀਆਂ ਬਹੁਤ ਬਹੁਤ ਵਧਾਈਆਂ ਹੋਣ ):

Greeting in Bengali

Subho Deepabalir Preeti O Subechsha (শুভ দীপাবলীর প্রীতি ও শুভেচ্ছা) :

Greeting in Oriya

Deepavalira Anek Shubhechha (ଦୀପାବଳିର ଅନେକ ଶୁଭେଛା) :

Greeting in English

“Happy Deepavali!” or Happy Diwali :

Lets ensure that the lights are glowing in all homes and everyone is Happy

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5000 year old Predictions for Kali Yuga from the Bhagavata Gita-Prana Kishore

5000 year old Predictions for Kali Yuga from the Bhagavata Gita-Prana Kishore

In the last canto of the Bhagavata Purana there is a list of predictions and prophecies about the dark times for the present age of Kali Yuga. The following 15 predictions, written 5,000 years ago by sage Vedavyasa, are amazing because they appear so accurate. Despite the negative tone of these prophecies, there is still one bright spot for all of us, which is mentioned at the end.

 Prediction 1:

 Religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the age of Kali.

Source: Srimad Bhagavatam 12.2.1

sri-suka uvaca
tatas canu-dinam dharmah
satyam saucam ksama daya
kalena balina rajan
nanksyaty ayur balam smrtih

Prediction 2:

 In Kali Yuga, wealth alone will be considered the sign of a man’s good birth, proper behaviour and fine qualities. And law and justice will be applied only on the basis of one’s power.

Source: Srimad Bhagavatam 12.2.2

vittam eva kalau nṝṇāḿ
janmācāra-guṇodayaḥ
dharma-nyāya-vyavasthāyāḿ
kāraṇaḿ balam eva hi

Prediction 3:

 Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brahmana just by his wearing a thread.

Source: Srimad Bhagavatam 12.2.3

dāmpatye ‘bhirucir hetur
māyaiva vyāvahārike
strītve puḿstve ca hi ratir
vipratve sūtram eva hi

Prediction 4:

 A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he dos not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.

Source: Srimad Bhagavatam 12.2.4

lińgaḿ evāśrama-khyātāv
anyonyāpatti-kāraṇam
avṛttyā nyāya-daurbalyaḿ
pāṇḍitye cāpalaḿ vacaḥ

 

Prediction 5:

A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.

Source: Srimad Bhagavatam 12.2.5

anāḍhyataivāsādhutve
sādhutve dambha eva tu
svīkāra eva codvāhe
snānam eva prasādhanam

 

Prediction 6:

A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.

Source: Srimad Bhagavatam 12.2.6

dūre vāry-ayanaḿ tīrthaḿ
lāvaṇyaḿ keśa-dhāraṇam
udaraḿ-bharatā svārthaḥ
satyatve dhārṣṭyam eva hi
dākṣyaḿ kuṭumba-bharaṇaḿ
yaśo ‘rthe dharma-sevanam

 

Prediction 7:

As the earth thus becomes crowded with a corrupt population, whoever among any of ther social classes shows himself to be the strongest will gain political power.

Source: Srimad Bhagavatam 12.2.7

evaḿ prajābhir duṣṭābhir
ākīrṇe kṣiti-maṇḍale
brahma-viṭ-kṣatra-śūdrāṇāḿ
yo balī bhavitā nṛpaḥ

 

Prediction 8:

Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.

Source: Srimad Bhagavatam 12.2.9

śāka-mūlāmiṣa-kṣaudra-
phala-puṣpāṣṭi-bhojanāḥ
anāvṛṣṭyā vinańkṣyanti
durbhikṣa-kara-pīḍitāḥ

 

Prediction 9:

The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.

Source: Srimad Bhagavatam 12.2.10

śīta-vātātapa-prāvṛḍ-
himair anyonyataḥ prajāḥ
kṣut-tṛḍbhyāḿ vyādhibhiś caiva
santapsyante ca cintayā

 

Prediction 10:

The maximum duration of life for human beings in Kali Yuga will become 50 years.

Source: Srimad Bhagavatam 12.2.11

triḿśad viḿśati varṣāṇi
paramāyuḥ kalau nṛṇām

 

Prediction 11:

Men will no longer protect their elderly parents.

Source: Srimad Bhagavatam 12.3.42

na rakshishyanti manujah
sthavirau pitarav api

 

Prediction 12:

In Kali-yuga men will develop hatred for each other even over a few coins. Giving up all friendly relations, they will be ready to lose their own lives and kill even their own relatives.

Source: Srimad Bhagavatam 12.3.41

kalau kakinike ‘py arthe
vigrihya tyakta-sauhridah
tyakshyanti ca priyan pranan
hanishyanti svakan api

 

Prediction 13:

Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant’s dress. Those who know nothing about religion will mount a high seat and presume to speak on religious principles.

Source: Srimad Bhagavatam 12.3.38

sudrah pratigrahishyanti
tapo-veshopajivinah
dharmam vakshyanty adharma-jna
adhiruhyottamasanam

 

Prediction 14:

Servants will abandon a master who has lost his wealth, even if that master is a saintly person of exemplary character. Masters will abandon an incapacitated servant, even if that servant has been in the family for generations. Cows will be abandoned or killed when they stop giving milk.

Source: Srimad Bhagavatam 12.3.36

patim tyakshyanti nirdravyam
bhritya apy akhilottamam
bhrityam vipannam patayah
kaulam gas capayasvinih

 

Prediction 15:

Cities will be dominated by thieves, the Vedas will be contaminated by speculative interpretations of atheists, political leaders will virtually consume the citizens, and the so-called priests and intellectuals will be devotees of their bellies and genitals.

Source: Srimad Bhagavatam 12.3.32

dasyutkrishta janapada
vedah pashanda-dushitah
rajanas ca praja-bhakshah
sisnodara-para dvijah

Despite all of these dark prophecies, there is one good quality in this age of Kali yuga:

kaler dosha-nidhe rajann
asti hy eko maha gunah
kirtanad eva krishnasya
mukta-sangah param vrajet

“Although Kali-yuga is an ocean of faults, there is still one good quality about this age: simply by chanting the names of Krishna, one can become free from material bondage and be promoted to the transcendental kingdom.” (Source: Srimad Bhagavatam 12.3.51)

So let us take advantage of this special spiritual gift given during the dark times of Kali yuga to quickly raise ourselves spiritually through chanting of God’s holy names.

MAHABHARATH WAR 1.8Million People died with 7 survivors in 1400BC-Prana Kishore

MAHABHARATA WAR – A BACKDROP

Gita is supposedly the advice given by Shri Krishna to  Arjuna  on the first  morning of the 18 day Mahabharata war on the Kurukshetra battleground.   The causes of the family feud and the consequent war lie in the events which occurred a couple of generations earlier and expose the fickleness as well as the greatness of man.   It goes to show how apparently normal events can have a far reaching consequences.  Readers may please note that what follows has been written from an historical standpoint and not from a mythological standpoint to which the pious are generally exposed.

THREE GENERATIONS EARLIER

The appropriate point to start this history would be the late 12th century BC when king Shantanu, 42nd in the lineage of the lunar dynasty of the Aryan kings (as given in the Bhagwat Purana), ruled Hastinapur (About 60 km NW of New Delhi, on the banks of  the Ganges). The roots of the Mahabharata war may be traced to his two marriages.

Shantanu’s first marriage   Once when Shantanu went hunting, he came across a beautiful woman and fell for her. She agreed to marry him on the condition that he would never question her deeds. He agreed. In the following years, she gave birth to seven children every one of which, as soon as it were born, she would take to the river and drown it. Shantanu became sad but could not question her because of the mutual agreement. However, when the next child was born he secretly followed her and stopped her from drowning the boy. She revealed that she was the River Ganga personified and had to drown the first seven children because of a curse. The eighth child was to have survived and was to be handed over to Shantanu but now that he had broken his promise she would leave him taking the son with her. Ganga left with the son but returned him to Shantanu when he grew to be a youth well versed in all branches of knowledge and in martial arts. The boy was named Devavrata and grew to be a brave warrior and a wise person, well versed in the code of righteous behaviour (i.e. Dharma). It was expected the he would succeed Shantanu, but events took a different turn. One may trace the root cause of the Mahabharata war to these events.

Shatanu’s second marriage Shantanu once came across a fisherman’s daughter named Satyavati and fell in love with her. Her father agreed to give her in marriage to Shantanu on the condition that it would be her son who shall succeed him on the throne. Shantanu refused but was depressed in spirit. When Devavrata noticed this and found the reason he coaxed his father into the marriage. In order that his father be able to keep the promise regarding the succession to the throne, Devavarata himself denounced his right to the throne and besides took a vow that he would remain a celibate and would not get married so as to eliminate any chance of successors being born to him. This vow was so severe that Devavrata was called by people as Bhishma or severely frightening. Even today a serious vow is called a Bhishma-pratidnya or vow of Bhishma. Thus Shantanu was married to Satyavati. In return Shantanu gave a boon to Devavrata that he would die only when he wished it so.

Pandu and Dhritarashtra Shantanu had two sons from Satyavati. The elder son died in a battle. The second son Vichtravirya was a weakling but Bhishma supported him having the welfare of Hastinapur at his heart. In order to get Vichitravirya married Bhishma invaded Kashi and won three daughters of the king of Kashi. One of them prayed that she was already in love with another prince and was let go. Vichitravirya was thus married to the two remaining princesses Ambika and Ambalika. Vichitravirya however died without a son and heir to the throne. By the custom of those days it was permissible to breed a son through the brother of the husband, and the heir would be considered as legal. Note that this process was aimed not for pleasure but only towards the goal of procreation. There was no living brother to Vichitravirya, but before her marriage to Shantanu, Satyavati had a son from the Rishi Parashara, grandson of the great Rishi Vashishtha. This son was the famous great Rishi Vyasa who edited the Vedas, wrote Puranas and after the Mahabharata war composed the book Jaya which is the precursor to the epic Mahabharata. Satyavati, in consultation with Bhishma, called upon Vyasa to beget children for the two wives of the late Vichitravirya in order to have a successor to the throne. Unfortunately the elder son Dhritarashtra was born blind while the second son was anaemic and was therefore named Pandu. At the request of a slave of the palace, Vyasa also begot a son from her. This was Vidura who later turned out to be a great learned sage and played a significant role in the affairs of the kingdom.

PANDAVAS AND KAURAVAS

Because Dhritarashtra was blind, Bhishma who was a kind of regent, made Pandu ascend the throne. Pandu had two wives, Kunti, daughter of King Ugrasen of Yadava clan and Madri, the daughter of the king of Madra in Punjab. Kunti was thus the sister of Vasudeva, Shri Krishna’s father. Pandu had three sons from Kunti and two from Madri. Kunti’s sons were Yudhishtira (or Dharma), Arjuna (or Partha) and Bhima. Madri’s sons were named Nakul and Sahadeva.

Dhritarashtra was married to Gandhari the princess of Gandhar (now Kandahar in Afganistan). In deference to the blindness of her husband Gandhari throughout her life covered her eyes by tying cloth over them. They had hundred sons known as the Kauravas and a daughter. The eldest son was Duryodhana who was very ambitious and cunning. His second son was Duhshasana who was also like his elder brother. These brothers hated the Pandavas because they were better in character as well as in other qualities like bravery etc. and were liked by all.

Actually Pandu was not the real father of these sons. Legend goes that before her marriage, Kunti had served the great Rishi Durvasa who gave her a boon of six mantras which she could use whenever she wished for a child. (Pandu was anaemic and unable to bear children so Mahabharata seems to use this good ruse to legalise Kunti’s and Madri’s children as Pandu’s. But note that this system was socially accepted in those days and the Pandavas were never considered inferior in any way because of this. Also considering the qualities of the five sons there is no doubt that their real fathers were no ordinary persons.) Immediately after she received the boon Kunti, out of curiosity, tried one mantra while she was a virgin and prayed to the Sun God. He came in person and gave a son to Kunti. Kunti was frightened and secretly put the baby in a basket and left him afloat in the river. He was found by a charioteer and was named Karna also known as Radheya because his adopted mother’s name was Radha. When he grew up he joined the Kaurava group and was very close to Duryodhana. Karna played a major role in the Mahabharata war and led it after Bhishma retired from the war after getting seriously injured. Karna is considered as one of the greatest characters of the Epic Mahabharata, thrown by fate into the Kaurava camp in spite of being the eldest of the Pandavas and never wavering in his allegiance to Duryodhana even when the secret of his birth was revealed to him. He was as good as Arjuna in war and had to be killed by a trick arranged by Shri Krishna. Thus traditionally one speaks of only five Pandavas. According to the above legend Yudhishtira the eldest of the Pandavas was born from Yama the god of death, Arjuna from Indra the king of the gods and Bhima from Vayu the wind god. Yudhisthira was known for his truthfulness and morals while Bhima was very strong even as a child and became an expert in wielding the club or mace. Kunti passed on two mantras to Madri the other wife of Pandu. Her sons Nakul and Sahadeva were begot from the twin Ashwinikumars, the twin deities of medicine. Yudhisthira was known for his truthfulness and morals while Bhima was very strong even as a child and became an expert in wielding the club or mace.

Pandu’s death and Dhritarashtra’s enthronement Pandu died while he was in forest. Madri committed Sati by burning herself on the funeral pyre. Probably because Yudhishtira the eldest son of Pandu was too young, Bhishma enthroned Dhritarashtra even though he was blind.

After their father’s death the Pandavas along with Kunti returned to Hastinapur and stayed with their uncle Dhritarashtra. Both Kauravas and Pandavas studied together under the royal Guru Dronacharya, the martial arts, especially archery, the main weapon of those days as well as other branches of knowledge.

Kauravas’ enmity Pandavas and Kauravas studied Shastras and marshal arts, especially archery together under the royal Guru Dronacharya. The Kauravas always bore jealousy and animosity towards the Pandavas who were liked by all due to their excellent skills and personal qualities. Yudhisthira was known for his truthfulness and morals while Bhima was very strong even as a child and became an expert in wielding the club or mace. Arjuna was the best archer with unsurpassed skill with bow and arrow and was the most favourite student of Dronacharya. Duryodhana also was an expert with the mace. The Kauravas out of jealousy always tried to create trouble for the Pandavas and even tried to kill them by poisoning and by burning them, but Pandavas were saved by their well-wishers especially Vidura and Shri Krishna, who were aware of the vengeful nature of the Kauravas. The feud between the Pandavas and the Kauravas grew as the boys reached adulthood.

Pandavas marry Draupadi Kauravas, especially Duryodhana and Duhshasana once tried to poison Bhima but failed due to his strong constitution. Another time they plotted to burn them alive by inviting them to a house which they had especially built with inflammable materials. The Pandavas escaped but to create a false impression that they had died and thus avoid further attempts on their life, they had to travel around incognito, posing as Brahmin mendicants, hiding from the Kauravas lest they would be murdered. During this incognito stage they reached the kingdom of Panchala where a competition was held by the king Drupada in order choose a bridegroom for his daughter Draupadi or Panchali (also known as Krishnaa since she was dark complexioned). The competition consisted of hitting the eye of a revolving fish with an arrow while taking the aim through its reflection in water. While going around for alms the Pandavas reached the place of the competition. The difficult test was won by Arjuna. The Pandavas returned to their home with the princess Draupadi. Their mother, not knowing that Arjuna had won a princess, instructed them to share the gains equally among the five brothers. As they could not go against her command all five of them married Draupadi. (There are other examples of polyandry mentioned in the Puranas. But note that there are tribes in the northern hill regions of India where polyandry is still practised. Since social customs are well merged with religion it is difficult to change such practices.) Draupadi’s time was divided equally among the brothers and there does not seem to be any complaints. Shri Krishna was a cousin of Pandavas and always supported them. He was especially close to Arjuna. Draupadi considered Shri Krishna as her brother while Arjuna was married to Shri Krishna’s sister Subhadra for which again shri Krishna was responsible.

Pandavas get Indraprastha When Pandavas became older they asked for their share of the kingdom. Dhritarashtra who was heavily under the influence of his sons refused but finally he had to give in and gave them a small piece of kingdom nearby. Its capital was Indraprastha which is also now part of New Delhi. People were very happy in their kingdom.

Pandavas kingdom Lost by gambling The Kauravas, advised by their maternal uncle Shakuni, the king of Gandhar, made a plan by which Pandavas would lose their kingdom in a gambling bout since it was not possible to win against Pandavas in any battle. It was considered the duty of a Kshatriya not to refuse to a duel or a gambling game. Taking advantage of this custom, Duryodhana invited Yudhishtira for a gambling bout. They used loaded dice which the Pandavas did not know. Yudhishtira who was known for his righteousness and truthfulness lost all he had including the kingdom. Duryodhana then challenged him to continue to play by putting on bet the liberty of his brothers which also was lost. Thus the brave Pandavas became slaves to the Kauravas. Now that the Pandavas were slaves the Kauravas unfortunately pulled Draupadi (who was under menstruation at that time) into the court where the game was being played. Duhshasana even tried to undress and molest her. Unfortunately all this was happening under the eyes of Bhishma and the other elders who had to keep quiet for keeping the unity of the kingdom. The episodes created a big furore in the court and it was finally decided that Pandavas should be condoned from being slaves and instead they should be banished to forest for twelve years and after that for one more year they should remain incognito. If they were identified during the incognito period then they were again to go to forest for another twelve years. Pandavas had to accept this proposal and they left the kingdom with Draupadi.

Coming out of incognito period Twelve years passed during which Kauravas tried a lot to trouble and humiliate the Pandavas but every time they failed. During the thirteenth year they went to King Virat as servants under different guises. Draupadi also remained as servant in the palace. Kauravas tried to discover their whereabouts but could not succeed. But towards the end, Kauravas invaded Virat to take away his wealth of the cattle when Arjuna had to take part in the battle and defeat the Kauravas. Thus, Arjuna was discovered. However that day was also the end of their one year incognito period. They therefore immediately claimed their kingdom back.

But things were not so simple. They had completed one lunar year (354 days) but Kauravas insisted they were meaning solar year (365 days). (See notes at the end of Ch. 8) This dispute was not resolved and finally it was decided that only a full scale war would decide the question of inheritance. To give Kauravas a final chance Shri Krishna tried to mediate but the Kauravas were blind with arrogance and power and tried to even arrest Shri Krishna. War became inevitable. But this was not a sniper war of today. Both parties conferred regarding the date of the war as well as the rules. Among the rules was that the war was to start every day at sunrise and the warriors were to stop fighting at sunset. Thus the Mahabharata war is called a Dharmayuddha or a war fought according to the rules of Dharma or a code of conduct.

Decision of war Both parties sent calls to their relations and supporters and people came from as far away as Afganistan which had Aryan kingdoms as well as from the east and the south. The venue of the war was Kurukshetra not far from New Delhi. (You may find it on a map of India. ) Shri Krishna played an interesting role in the war. Both Duryodhana and Arjuna went to meet Shri Krishna for his assistance in the war. Both reached his palace early morning and waited for Shri Krishna to wake up. Proudly, Duryodhana sat near his head while Arjuna sat humbly at his feet. When Shri Krishna woke up he first saw Arjuna and asked what he wanted. Thus the discussion started. Shri Krishna said that he himself would support one side and lend his army to the other. He also said that he would not handle any arms during the war. Duryodhana opted for the army while Arjuna opted for Shri Krishna. Shri Krishna acted as Arjuna’s charioteer during the war and saved him from death many times. He was intelligent and shrewd and it is this shrewdness which mainly made Pandavas win the war. Bhishma. Dronacharya fought on Kauravas side as their duty but their heart was with Arjuna and Yudhishtir. However they did not become lax in their duties. The tales of the war and how Shri Krishna’s tricks saved Pandavas is interesting and legendary but that is a different topic.

ARJUNA FEELS REMORSE

On the first day of the war Arjuna asked Shri Krishna to steer the chariot to the centre of the battlefield so that he can have an overview of the armies. But Shri Krishna advised him that he was merely doing his duty. That advice in expanded form is Gita. On the morning of the first day of the war, both armies were facing each other. Before the war was to start, Arjuna asked Shri Krishna, his charioteer to take the chariot to the centre between the armies in order to have a look at the warriors gathered there, because it was necessary to know with whom he was going to fight. Shri Krishna did so and indicated to Arjuna his elders like his grand-uncle Bhishma, his guru Dronacharya and other kings.

When Arjuna saw among both the armies his elders, brothers, cousins, uncles, friends and relatives and even grand-children (Arjuna was 65 years old at the time of this war. Shri Krishna was 83, Dronacharya 85 and Bhishma was more than 100 years old; Vasudeo, father of Shri Krishna did not fight but was 140 years old. It appears that people lived long in those days). the reality of fighting his own kith and kin, especially his grand-uncle Bhishma and Guru Dronacharya faced him. He realised the genocide that was going to occur for the sake of winning the kingdom and in a despondent mood, overcome with grief and compassion Arjuna said to Shri Krishna, “By seeing all these friends and relatives gathered here for war, I am feeling un-nerved and my mouth has gone dry. I am feeling confused. I do not think we will gain by killing these friends and relatives. The persons for whose benefit we desire the kingdom are those who have come here to sacrifice their life and wealth. I can see that this war will destroy many family lineages and when I see the horror of this destruction, how can I ignore the sins of that destruction? Because such a destruction leads to the destruction of morals. I am wondering how we became ready to commit this sin in the first place!” So saying Arjuna kept down his bow and sat quietly.

This was a shock to Shri Krishna. He said to Arjuna, “How did these thoughts of compassion, unbecoming to an Aryan, came into your mind in this time of crises? Shed this weakness and get ready for the war.”

But Arjuna did not move. He said, “How can I strike persons like Bhishma and Dronacharya whom I should actually be worship? The blood will be on my hands. I am really confused and am not able to think what is right and what is wrong. Consider me your disciple and advise me what is proper.” And then Arjuna fell silent. Shri Krishna then gave him the advice on duties of a person towards himself, the society and God. This advice presented as a dialogue between Arjuna and Shri Krishna is the Gita. It convinced Arjuna that he has to fight the war more as his dharma (righteous conduct and duty) as a Kshatriya (warrior caste) rather than for the gains of the kingdom. Thus convinced, he picked up his bow and arrows and got up to fight the war.

Portrayal Shri Krishna as Supreme God As readers would have concluded from the Prologue, Gita is not a factual report of the dialogue between Arjuna and Shri Krishna, if it really occurred at all. It is a later addition by Sauti to the Mahabharata, of which Gita is a part. It was written some centuries after Shri Krishna was deified and considered as an avatar of Lord Vishnu thus enabling Sauti to present Shri Krishna as the Supreme God. Having assigned the role of an avatar to Shri Krishna, he is mentioned in Gita (and Dnyaneshwari) as Bhagwan (God). In fact much of the advice to Arjuna rendered by Shri Krishna is in this role of Bhagwan which Arjuna also recognises. Thus Gita is usually mentioned as Bhagvadgita or Gita told by Bhagwan.

Both Shri Krishna and Arjuna are mentioned by various other names in the Bhagvadgita, but we shall maintain the names Shri Krishna and Arjuna in this translation for the sake of convenience.

Dhritarashtra, being blind could not participate in the war. Mahabharata (Sauti’s addition) tells us that he requested Shri Krishna that he should be able to learn about the events of the war. Shri Krishna granted divine sight to Dhritarashtra’s charioteer Sanjaya so that he could see the events of the war and describe them to Dhritarashtra. Thus Dhritarashtra and Sanjaya also knew the contents of Gita almost at the same time as Arjuna. But blinded by love for his sons it had no effect on Dhritarashtra. What he was interested in was only whether his sons were winning or not.

Life struggle compared with Kurukshetra war Mr Yardi has commented on this situation in very beautifully and analytically comparing the war to our struggles in life in the following words (Bhagvadgita as a Synthesis, M.R.Yardi, 1991. See Prologue): “Usually the author (meaning Sauti) gives an indication of the purport of the text in the very first sentence. Gita calls Kurukshetra the dharmakshetra implying thereby that the Pandavas are waging a righteous war against the Kauravas. The human mind vacillates between two tendencies, the divine and the demoniacal, each struggling for the supremacy over the other. Life is therefore the battleground for the settlement of great moral issues. This is true not only for the individual but also for the society as a whole and the human race. If man follows the path of dharma in a disinterested spirit, he grows in spiritual stature. But if he follows the path of adharma (i.e. lack of dharma), he sinks into the very depths of degradation. The blind king stands for a man who is blinded by self-love and affection for his wife and family, and who, instead of following the path of duty, spends his life-time in the mad pursuit of wealth, power and domination. This attitude naturally leads to conflict between individuals and nations. The Gita tells us how to resolve such conflicts and to attain salvation from the turmoil of life even while living.”

Epilogue to the Mahabharata war The war lasted for eighteen days. Only survivors were the Pandavas, Dronacharya’s son Ashwathama, Shri Krishna and a few others. Kauravas and their allies were completely decimated. It was one of the greatest genocide in history were young strong blood vanished. All Pandava’s sons died so there was no heir to the hard won kingdom. Ashwathama as a revenge on behalf of the Kauravas tried to kill the foetus of Abhimanyu’s child (Arjuna’s grand child) but Shri Krishna by his yogic powers made it survive. Thus Pandavas had a heir after all. His name was Parikshit. Bhishma who had a boon of dying by his own will waited in injured condition until Uttarayana, the northward travel of the sun started. (Currently it starts on December 21. See notes under Ch 8.)

Yudhishtir became the king and reigned for 36 years. Just towards the end of his reign, Shri Krishna, while sitting under a tree in a forest (near Somnath in Gujarat state, Western part of India), was shot by an arrow in the leg by a hunter who mistakenly thought he was shooting a deer. Thus Shri Krishna died after an illustrious career at the age of about 118 years. He was cremated at Prabhas on the bank of the river Patan nearby. Shri Krishna was the king of the Yadava clan and his kingdom was Dwaraka, an isle off the west coast of Gujarat. Soon after his death the Yadavas fought among themselves and killed each other. Dwaraka was swallowed by sea. When the news of Shri Krishna’s death came the Pandavas felt like orphans. Arjuna was given the task of escorting the widows of the Yadavas to Hastinapur but while Arjuna was escorting them the tribes on the way attacked him and took the women away. Arjuna had no power left as he was now old. He returned to Hastinapur shamefaced and very soon all the brothers went to the forest for passing their last days as was the custom in those days. Parikshit succeeded the throne.

Hindu tradition believes that Kaliyoga began with the death of Shri Krishna. After putting together various types of scientific, historical and other information Mr. Yardi concludes the date of Mahabharata war as 1011 BC give or take 50 years and in no case earlier than 1136 BC. This agrees fairly well with the broad estimate of approximately 1400 BC by the historians but differs greatly from the orthodox Hindu tradition which instead of 975 BC puts the start of the Kaliyuga at 3101BC said to be based on a single unsubstantiated statement of the famous astronomer-mathematician-philosopher Aryabhat.

Day by day account of the war

http://read-online-mahabharat.blogspot.com/

kauravas had 1.1 million soldiers Pandavas had 0.7 million soldiers.

At end of the war all but Krishna draupathi and pandavas survived.

All the kauravas got killed.

Family tree

http://www.gita-society.com/section3/mahabharata.htm

THE MAIN HINDU GODS ARE 33 IN NUMBER AND NOT 330 MILLION-Prana Kishore

The main Hindu Gods are 33 in number and NOT 330 million

There are a pantheon of Hindu Gods and the common belief is that they number 33 crores which equals 330 million. Looks like a huge number to me and I have heard a lot of people ( Hindus as well as non Hindus ) ridiculing the number. If you consider the time when the statement was made (probably at least a few thousand years back), the number of Gods will be more than the number of people. Seems a little out of proportion. There are a lot of such mis-interpretations which has given Hinduism a bad name. The term is “koti” which can mean crores ( 10 million ) but can also mean “class” or “category”. A popular but unfounded belief has been spread that Hindus have 33 crore (33,00,00,000) gods. It is a misunderstanding of the Vedic concept of the State, and hence a misinterpretation of the word koti. Thirty-three divinities are mentioned in the Yajur-veda, Atharva-… Tibetan masters who translated Sanskrit texts into Tibetan, rendered koti by rnam which means ‘class, kind, category’. The thirty-three supreme deities are specified

Thus the original saying meant 33 primary deities and NOT 330 million deities

From the wiki about 33 main Gods

The Thirty-three gods is a pantheon of Hindu deities, some of Vedic origin and some developed later. It generally includes a set of 31 deities consisting of 12 Ādityas, 11 Rudras, and 8 Vasus; the identity of the other two deities that fill out the 33 varies, though their roles are generally a creator deity, presiding over procreation and protector of life and the 33rd is an all powerful supreme ruler.

The 31 are:

  • Twelve Ādityas (personified deities) – Mitra, Aryaman, Bhaga, Varuṇa, Dakṣa, Aṃśa, Tvāṣṭṛ, Pūṣan, Vivasvat, Savitṛ, Śakra, Viṣṇu. This list sometimes varies in particulars.
  • Eleven Rudras, consisting of:
    • Five abstractions – Ānanda “bliss”, Vijñāna “knowledge”, Manas “thought”, Prāṇa “breath” or “life”, Vāc “speech”,
    • Five names of ŚivaĪśāna “ruler”, Tatpuruṣa “that person”, Aghora “not terrible”, Vāmadeva “pleasant god”, Sadyojāta “born at once”
    • Ātmā “self”
  • Eight Vasus (deities of material elements) – Pṛthivī “Earth”, Agni “Fire”, Antarikṣa “Atmosphere”, Vāyu “Wind”, Dyauṣ “Sky”, Sūrya “Sun”, Nakṣatra “Stars”, Soma “Moon”

Other sources similar to the Vedas include the two Aśvins (or Nāsatyas), twin solar deities.

  • Indra also called Śakra, lord of the gods, is the First of the 33 followed by Agni
  • Prajāpati “Master of creatures”, a creator deity.

The generic title, though not the particular names of the deities, was borrowed in Buddhist sources as a name for the heaven “of the Thirty-three gods” (Trāyastriṃśa).

Adi Sankaracharya’s -Soundarya Lahari-Prana Kishore

Adi Sankaracharya’s -Soundarya Lahari-Prana Kishore

(0ne page version to know the concept)

The Soundarya Lahari meaning “Waves Of Beauty” is a famous literary work in Sanskrit believed to be written by sage Pushpadanta and Adi Shankara. Some believe the first part “Ananda Lahari” was etched on mount Meru by Ganesha himself (or by Pushpadanta). Sage Goudapada, the teacher of Shankar’s teacher Govinda Bhagavadpada, memorised the writings of Pushpadanta which was carried down to Adi Shankara. Its hundred and three shlokas (verses) eulogize the beauty, grace and munificence of GoddessParvati / Dakshayani, consort of Shiva.

 

Adi Shankara with disciples, drawing byRaja Ravivarma, 1904

The Sri Chakra, frequently called the Sri Yantra.

Soundarya Lahari has 100 Slokas or verses

Verses 1-41 is called Ananda Lahari-
(waves of Happiness )are the original work of Lord Shiva, shedding great light on the ancient rituals of 
TantraYantra and various powerful Mantras. Describes the mystical experience of the union of Shiva and Shakti and related phenomena. In fact, it opens with the assertion that Only when Shiva is united with Shakti does he have the power to create.

Verses 42 -100 are called Soundarya Lahari
–( Waves of Beauty )composed by Adi Shankara himself, which mainly focuses on the appearance of the Goddess.
This stanza till the end describes the great mother Shakthi from head to foot.These are supposed to be composed by the Adhi Sankara himself.

 

 

How can we use Soundarya Lahari in our life ? Its also a Q and A on life

The Soundarya Lahari is not only a poem. It is a tantra textbook, giving instructions on Puja and offerings, many yantras, almost one to each shloka; describes tantric ways of performing devotion connected to each specific shloka; and details the results ensuing therefrom.

History behind Soundarya Lahiri


 

once Adi Shankara visited Kailash to worship Shiva and Parvathi. There, the Lord gave him a manuscript containing 100 verses which described the many facets of the Goddess, as a gift to him. While Shankara was returning after visiting Kailash, Nandi stopped him on the way. He snatched the manuscript from him, tore it into two, took one part and gave the other to Shankara. Shankara, desolate, ran to Shiva and narrated the incident to him. Shiva, smiling, commanded him to retain the 41 verses with him as the initial part of the 100 verses and then, write an extra 59 verses in praise of the Goddess himself. Thus, verses 1 – 41 are the original work of Lord Shiva, shedding great light on the ancient rituals of TantraYantra and various powerful Mantras. The remaining verses, i.e. 42-100 are composed by Adi Shankara himself, which mainly focuses on the appearance of the Goddess


Adi Sankaracharya’s Shivananda Lahari-Understanding God-Prana Kishore


Adi Sankaracharya’s Shivananda Lahari

041214_0558_SriRamaJaya3.png

[This is one of the greatest poetic prayer couched in an undercurrent of practical philosophy by Sri Adi Sankara Bhagawatpada. Unlike Soundrya Lahari, this stotra does not seem to have tantric implication. It is more simpler and enriched with several alankaras. Any one reading this and understanding it would get peace, steadfast mind and knowledge of God and Philosophy.]

Prayer to the teacher

Imkara hrimkara rahasya yuktha
Srimkara gudartha Maha vibhoothya
Om kara marma prathi paadinibhyam,
Namo nama Sri Guru Padukabyam

I bow before the holy footwear of my teacher,
Who taught me the meaning of “OM”,
Which is the inner meaning of the sound “Srim”,
Being a holy combination of the sounds “Im” and “Hrim”.

Shivananda Lahari

1
Kalabhyam choodalankrutha sasi kalabhyam nija thapa
Phalabhyam bhaktheshu prakatitha phalabhyam bhavathu me
Shivabham sthoka thri bhuvana shivabhyam hridhi punar
Bhavaabhyam ananda sphura dhanubhavabhyam natheeriyam

Let my salutations be dedicated ,
To those who are dedicated to art,,
To them who wear the moon in their head,
To them who are the personification of mutual penance,
To them who teach devotees about the results of penance,
To them who grant only good to the three worlds,
To them whose every memory becomes newer and newer,
To them who are supremely happy due to their great knowledge,
And to the result of mystic union of Shiva and Shakthi.

2
Galanthi shambho twacharitha saritha khilbhisharajo
Dganthi dho kulya saranishu pathanthi vijayatham
Dhisanthi samsara bhramana parthapopa samanam,
Vasanthi machedho hrid bhavathi Shivananda Lahari.

Oh Lord Shambu who grants us happiness,
Let these waves of ecstasy Of Lord Shiva,
Flowing from the holy history of yours,
Calming the dusts of sin for ever,
Rushing from the canals of wisdom,
Falling in to the whirl pool of life,
Dousing the fires of sorrow,
Living in my hearts as senses,
Be always victorious.

3
Vrayi vedhyam tripura hara madhyam thrinayanam,
Jata bharodharam chala dhoora gaharam mriga dharma
Mahadevam devam mayi sadhata bhavam pasu pathim,
Chidalambam sambham shiva mathi vidambam hridhi bhaje

I pray with all my heart,
Him who is known by the three Vedas,
Him who is pleasant to the mind,
Him who destroyed the three cities,
Him who is first among every thing,
Him who has all seeing three eyes,
Him who carries the weight of matted lock,
With eminence great,
Him who wears the moving snake as necklace,
Him who holds the jumping deer in his hand,
Him who is greatest among devas,
Him who shines with glitter,
Him who has mercy on me,
Him who is the lord of all beings,
Him who is the only support to holy wisdom,
Him who is always with my Goddess,
And Him who is a great entertainer.

4
Sahasram varthanthe jagathi vibhutha kshudra phalada
Na manye swapne vaa thadanusaranam that krutha phalam
Hari brahmadeenamapi nikata bhaja masulabham
Chiram yache shambho shiva thava padombhoja bhajanam

Thousands of Gods abound,
Offering trifling gifts to them who pray,
And never even in my dreams would I pray.
Or request gifts from them.
To Shiva who is close to Vishnu, Brahma and other Gods,
But who is difficult for them to near,
I would beseech and beg always,
For his lotus like feet.

5
Smruthou shasthre vaidhye shakuna kavitha gana phanithou
Puranee manthre vaa sthuthi natana hasyeshwa chatura
Kadham ragman preethirbhavathi mayi koo aham pasu pathe
Pasum maam sarvagna pradhitha kripaya palaya vibho

Ignoramus I am in the science of law,
In the science of life,
In the art of medicine,
In interpretation of events,
In the art of poems and song,
In the difficult tomes of arty grammer,
In the holy books of yore,
In the psalms of Vedas.
In singing about your great deeds,
In the art of dance and in art of comedy,
And so how can I get favour of Kings?
Oh Lord of all beings,
Oh all knowing one,
Of most famous one,
And Oh , all pervading one,
Tell me who am I?
And be pleased to protect me ,
Showering on me your sea of mercy.

6
Ghato vaa mrithir pando apyaraunubhi cha dhoomogni rachala
Pato vaa thanthurva pariharathi kim ghorasamanam
Vridha kantakshebham vahasi tharasa tharka vachasa
Padhambhojam shmbhor bhaja parama soukhyam vrijasudhi.

This is the pot, no, this is only mud,
This is the earth, no , it is only atom,
This is the smoke, no, it is only fire,
This is the cloth, no , it is only the thread,
Can all this debate ever cure the cruel God of death?
Vainly you give pain to your throat,
By these torrent of words,
Instead worship the lotus like feet of Shambu,
Oh , intelligent one, and attain supreme happiness.

7
Manasthe padhabjhe nivasathu vacha sthothra phanithou
Karou chabhyarchyam sruthirapi kadha karnana vidhou
Thava dhyane budhir nayana yugalam moorthi vibhave
Para grandhan kairvaa paramashiva janee para matha

Let the mind dwell on your two lotus like feet,
Let my words dwell on your praise,
Let my two hands dwell on your worship,
Let my ears dwell on hearing your holy stories,
Let my mind dwell meditating on you,
Let my two eyes dwell on your beauty,
And after this I do not find any use,
Of other great books to me, Oh supreme God?

8
Yadha bhuddhi ssakthou rajatha mithi kachasamani mani
Rjale paishte ksheeram bhavathi mrigthrishnasu sallam
Thadha deva branthya bhajathi bhavadanyam jada jano
Maha devesam twam manasi cha na mathwa pasupathe.

Similar to the intellect calling,
The shell as silver,
The stones of glass as precious gems,
Water mixed with flour as milk,
The mirage as water,
Oh God of all beings,
The foolish ones worship,
Other gods than you,
Without thinking of you,
Who is the greatest God of all.

9
Gabheeram kaasare vimsathi vijane ghora vapine,
Vishale shaile cha brahmathi kusumartha jada mathi
Samarpaikam chetha sarasijamumanatha bhavathe,
Sukhenawasthathum jana iha na janathi kimaho.

Searches and hunts the dim witted one,
In the deep dark lake,
In the lonely dangerous forest,
And in the broad high mountains
For a flower to worship thee.
It is a wonder,
That these people do not know,
To offer to you the single lotus,
From the lake of ones own mind,
Oh God who is the consort of Uma,
And be happy at ones own place.

10
Narathwam devasthvam naga vana mrugathwam masakhatha,
Pasuthwam keetathwam bhavathu vihagathwadi janananam
Sada twadpadabja smarana paramananda lahari.
Vihaarasaktham che dhugdhaya miha kim thena vapusha.

Be it in a human form,
Be it in the form of Gods,
Be it in the form of animal,
That wanders the forests and hills,
Be it in the form of mosquito,
Be it in the form of a domestic animal,
Be it in the form of a worm,
Be it in the form of flying birds,
Or be it in any form whatsoever,
If always the mind is engaged in play,
Of meditation in thine lotus like feet,
Which are the waves of supreme bliss,
Then what does it matter,
Whatever body we have.

11
Vaturva gehee va yathirapi jati va thadinari,
Naro vaa ya kaschid bhavathu bhava kim thena bhavathi
Yadeeyam hrith padmam bhavad adeenam pasu pathe,
Thadeeya stwam shambho bhavasi bhava bhaaram cha vahasi

Be it a celibate seeker of truth,
Be it a man of the family,
Be it a shaven headed seeker of truth,
Be it the matted haired householder in the forest,
Or be it one who is none of these,
Hey, Lord of all beings,
If his lotus heart is in your custody, Shambho,
You would wholly become his,
And help him to lift,
This heavy burden of life.

12
Guhayam gehe va bahiapi vane va adri shikaram,.
Jale va vahni va vasathu vasathe kim vada phalam,
Sada yasyai va antha karana mapi sambho thava pade
Sthitham chedyogosau sa cha parama yogi sa cha sukhi.

Be it in a cave, Be it in house,
Be it outside, Be it in a forest,
Be it in the top of a mountain,
Be it in water, Be it in fire,
Please tell, What does it matter,
Where he lives?
Always, if his inner mind,
Rests on the feet of Shambhu,
It is Yoga and He is the greatest Yogi
And he will be happy forever..

13
Asare samsare nija bhajana dhoore jada dhiya.
Bramantham mamandham parama kripaya pathu muchitham
Madanya ko dheena sthava kripana rakshaathi nipuna,
Sthvadanya ko va me trijagathi saranya pasu pathe.

In this useless worldly life,
Which is unfit for real meditation,
I the blind and foolish one am always on the move,
And it is only right for you to protect me.
Hey Lord of all beings,
Who in this world is poorer,
Than me to show your mercy?
And which protector is there for me,
In all these three worlds,
Than you, who is an ace in protection of the poor?

14
Prabhu sthvam dheenanam khalu parama bhandhu pasu pathe,
Pramukhyoham thesha mapi kimutha bhanduthva manoyo
Twayaiwa kshanthawyo sisava mdhaparadascha sakala
Prayathnath karthavyam madavana miyam bhandhu sarani.

Lord and the only close relation, of the poor,
You are, Oh Lord of all beings,
And what more needs there to tell about the relation between us
When I am the poorest among the poor.
You have to pardon all my sins,
And my protection is to be done by your effort,
For it is the only way between those who are related..

15
Upeksha no cheth kinna harasi bhavadh dhyana vimukham
Dhurasa booyishtam vidhi lipi masaktho yadi bhavath,
Shira sthadvai dhathram na nakhalu savrutham pasu pathe,
Kadam vaa niryathnam kara nakha mukhe naiva lulitham.

Indifferent you are my Lord,
For no effort did you put to wipe out,
The letters of fate written on my head,
Which makes me,
Incapable of meditation on you,
And filled with evil desires to the rim,
Oh Lord, If you claim you cannot change these letters,
How come you crushed the head of the creator,
Which is very stable and can never be plucked,
By the mere tip of your nails?

16
Virinchi dheergayushur bhavathu bhavatha that para sira
Schathushkam samrakshyam sa khalu bhuvi dhainyam likhitavan,
Vichara ko vaa maam vishdha kripaya paathi shivaa me,
Kataksha vyaapara swayamapi na dheenavaan para.

Long live Brahma the creator.
Let his four remaining heads,
Be under your charge for protection.
For was he not the one,
Who wrote poverty on my head?
Is there any need to worry about this?..
Oh , Lord who is crystal clear,
And Lord who is all that is good,
Your act of glancing which thirsts,
At protecting the poor,
Also tenderly protects me.

17
Phaladha punyanam mayi karunaya vaa twayi vibho,
Prasannepi swamin bhava damala padabja yugalam,
Kadham pasyeyam maam sthagayathi namarasambrama jusham
Nirlepanam sreni nija kanaka manikya makutai.

He who is omnipresent,
As of result of deeds which are good,
Or as a result of your mercy on me,
Oh Lord, You have appeared before me,
But how can I see your pure holy feet,
For they are not visible to me,
Because of the rubies studded crowns,
Of the crowds of Devas,
Who are intent on bowing and worshipping thine feet?

18
Twameko lokanam parama phalado divya padavim,
Vahantha stwanmulam punarapi bajanthe hari mukha,
Kiyadwa dhakshinyai twa shiva madhasaa cha kiyathi,
Kadha vaa mad raksham vahasi karunaa pooritha drisha.

You alone grant great blessings and holy status,
To the common people of the world,
But carrying the holy position,
Granted by thy kindness great,
Vishnu and others pray you always,
For getting more and more such positions great .
Your grace my Lord is immeasurable
And my desire too is immeasurable,
And so when are you taking up the job,
Of protecting me by your merciful glance?

19
Dhurasaa bhooyishte dhuradhipa gruhadwara ghatake,
Dhooranthe samsare dhuritha nilaye dhukka janake,
Madayasam kim na vyapanayathi kasyopa krithaye,
Vadeyam preethischeth tawa krithartha khalu vayam.

I am caught in the whirlpool of life,
Filled with desires that are evil,
Taking one to the door of evil masters,
That which always end in evil,
That which is store house of sins,
And that which always leads to sorrow.
Are you not giving solace from my mire of sorrow,
So that the letters written by Brahma are true,
Ne pleased to tell, my Lord.
If this is your grace and affection, Oh Lord,
We indeed are more than fulfilled.

20
Sadaa mohatavyam charathi yuvatheenam kucha girou,
Nata thyasha sakhasvatathi jhatithi swairamabhitha
Kapaalin bhiksho me hridaya kapi matyantha chapalam,
Dridam bhakthya bhaddha shiva bhavad dheenam kuru vibho.

Oh Lord Shiva, who is every where,
Wanders my mind always in the forest of evil desires,
It dances ,always on the mountain of breasts of young maids,
And it wanders at its will on all four directions,
From the branches to branches of desires,
Oh Lord who bears the skull for begging,
Be pleased to take under your control,
My mind that like a monkey,
Wanders without control in all directions,
And tie it with the rope of your affection.

21
Dhruthui sthambha daram drida guna nibhaddham sagamanam,
Vichitram padmadyam prathi divasa sanmarga gaditham,
Smarare macchetha sphuta patas kutim prapya vishuddham,
Jaya swamin shakthya saha shiva ganai samsevitha vibho.

Oh killer of the god of love,
With courage as central pillars,
Tied by the ropes of determination,
This pretty ,lotus shaped,
Mobile crystal clean white tent house of my mind,
Which is built daily anew,
In the good spotless path,
May please be occupied by you with Shakthi,
Oh All pervading one who is served by your Ganas,
And oh , Lord, may you be victorious.

22
Pralobhadyai rarthaharana para thanthro dhani gruhe,
Pravesadhya kthassan bramathi bahudha thaskarapathe,
Imam chetaschoram katha miha sahe sankara vibho,
Thavadeenam kruthva mayi niraparadhe kuru krupam.

Filled with avarice and jealousy,
Intent on stealing other’s wealth,
Trying to enter the houses of the rich,
This my mind in many ways is wandering,
Oh lord of all thieves.
How will I ever tolerate,
This mind which is a thief,
Sankara .who is every where?
So take it under your control,
And show mercy on this innocent one.

23
Karomi twapoojam sapadhi sukhadho me bhava vibho,
Vidhitwam Vishnutwam dhisasi khalu tasya phalamithi,
Punascha twam dhivi bhuvi vahan pakshi mrugatha
Madrushtwa tat khedam kada miha sahe Sankara Vibho.

Perform of I your worship,
And you appear before me soon,
And you become granter all pleasures to me ,
Oh Lord who is everywhere.
But if you grant the position of creator,
Or the position of Lord Vishnu instead,
As a reward for my worship,
Then I would have to become a bird and fly in the sky,
Or Become an animal and dig deep in the earth,
To see you again my Lord.
How can I bear this sorrow of not seeing you,
Oh Lord Sankara who is everywhere.

24
Kadha vaa kailase kanaka mani soudhe saha ganai,
Rvasan Shamboragre sphuta ghatitha moordhajali phuta
Vibho sambha swamin paramashiva paheethi nigadhana
Vidhaathrunam kalpan kshanamiva vineshyami sukhada,

When would I live in Mount Kailas,
Along with your attendants,
In the stone studded golden mansion of yours,
Oh God who is the giver of happiness
With hands raised and clasped,
In deference to you,
Oh Lord, who is every where,
Oh Lord Who is with Goddess,
Oh God who is the master,
Oh God who is above all,
Oh God who is good,
And chant with pleasure.
“Oh God save me”,
And spend the time,
As if the creators Kalpa[1] is a second.

25
Sthavai rbrahmadeenam jaya jaya vachobhi niryaminam,
Gananam kelibhir mada kala maksobhya kakudhi,
Sthitham neelagreevam trinayana mumamslishta vapusham,
Kadha twam pasyeyam kara drutha kkhanda prasum.

When will I see Him,
Who is praised by Brhama and other Gods,
Who is surrounded by ascetics chanting “Victory, Victory”,
Who is crowded by the jesting and playing attendants,
Who Sits on the hump of the fat rutting bull,
Who has blue neck and three eyes,
Who is embraced by his consort Uma,
And who has the deer and hatchet in his hand.

26
Kadha vaa drushtva gireesha thava bhavayangri yugalam,
Griheethva hasthabhyam shirasi nayane vakshasi vahan,
Samaslishya graya sphuta jalaja gandhan parimala,
Nalabhyam brhmadourmudha manu bavishyami hrudhaye.

When will I see thine holy pair of feet,
Oh king of the mountains,
And be able to hold it ,carry it on the head, eyes and chest,
Embrace it, smell the scent of lotus flowers from it,
And attain rapturous ecstacy,
Which even Brahma and others do not get.

27
Karasthe hemadrou Gireesha nikatasthe dhana pathou,
Gruhasthe sarvabujamara surabhi chinthamanir gane,
Shirasthe sheetamsau charana yugalsthe akhila shubha,
Kamartha dasyoham bhavathu bhavadarthe mama mana.

In your hands is the Golden mountain,
Near you is the Lord of Riches,
In your house is the wish giving tree,
The Cow which grants everything,
The precious stone fulfilling ,
Any wish that enters your mind,
And such many others,
On your head is the moon with cool rays,
And all the good in the world is always on your feet,
And so what can slave offer you my Lord,
Except my mind which can be given as the offering.

28
Saaroopyam thava poojana shiva maha devethi samkeerthane,
Saameepyam shiva bhakthi dhurya janatha sangathya sambhashane,
Saalokyam cha characharathmaka thanu dyane bhavani pathe,
Sayujyam mama siddha mathra bhavathi swamin kridharthosysmaham.

The Mukthi of my becoming you is in thine worship,
The Mukthi of my coming near you is in singing,
About you and calling you “Hey , Shiva” and “Hey Madhava”
The Mukthi of living with you is in sweet conversation,
With thine devotees , who in their mind live with you,
The Mukthi of forever mixing with you is in thinking,
For ever of your moving and stable form which is the universe,
And so I get all these in this birth itself,
Oh God who is the consort of Bhavani,
I am thankful to you for all these.

29
Twat padambuja marchayami paramam twam chintayamyaham
Twameesam saranam vrijami vachasa twameva yache Vibho,
Veeksham me disa chakshusheem sakarunam divyai schiram prarthitham
Shambho loka guro maddeya manasa soukyopadesam kuru.

I offer devotions to thine lotus like feet,
I meditate on thee who is the greatest,
I seek thy refuge, Oh my Lord,
And by my words I beg from you, Oh Vibhu,
To bless me with the merciful divine sight,
Which is always sought by the Gods,
Oh teacher of the universe,
Teach me the way of the lesson happy living.

30
VasthroDhutrutha Vidhou sahasrakaratha pushparchane Vishnutha,
Gandhe gandha vahatmathaanna pachane bahirmukadyakshatha,
Pathre kanchagarbhatasthi mayi Chedbalendu chudamane,
Sushrusham kara vani the pasupathe swamin triloki guro

Like Sun I do not have,
Thousand rayed hands to dress your holy icon,
Like Vishnu I do not have ability ,
To worship thee who is every where,
Like God of Wind ,I don’t have ability,
To spread incense of sandal and the like,
And serve you in the most better way,
Like Indra who presides over Fire, I don’t have the ability,
To cook and offer you food,
I don’t have the ability of Hiranya Grabha,
To offer you vessels of Gold,
Oh God, who wears the young crescent,
Oh God of all beings,
Oh God who is the Lord of us all,
And Oh God who is teacher of all the three worlds,
If only I had all these,
I would have ability to serve you in a better way.

31
Nalam va paramopakaraka midham tvevam pasoonam pathe,
Pasyan kukshigathan charachara ganan bahyastithan rakshithum,
Sarvamarthya palayanoushadha mathijwalakaram bheekaram,
Nikshiptham garalam na gilitham nodgeerna meva tvaya.

Oh lord of all beings,
Is not your one and only one great help sufficient?
For with a view to give protection,
To those beings which are movable and immovable,
And which are placed inside thine belly,
And also to those who are placed outside,
The ultra fire producing and fearful herbal poison,
Which makes all the devas flee in fright,
Has been stopped by you in your neck itself.
It is neither swallowed nor spit out!

32
Jwalogra ssakalamaraathi bhayada kshvela kadam vaa twaya,
Drushta kincha kare dhrutha karathale kim pakwa jambu phalam,
Jihwayam nihitascha siddha gutika vaa kanta dese bhrutha,
Kim the neela mani vibooshana mayam shambho mahatman vada.

How was the fierce flame like poison
Which made, all the courageous devas fear,
Seen by you , my Lord?
Was that fire carried in your hand,
Did it appear like the fully ripe plum fruit to you?
Was it not kept on your tongue,
Did it appear as pills from the Siddha doctor?
Was it not worn in your neck,
Did it appear like a blue gem ornament to you?
Oh , Shmabhu the great one , be pleased to tell.

33
Naalam vaa sakrudeva bhavatha sseva nathirva nuthi,
Pooja vaa smaranam kathasravana mapyaalokanam maadrusam,
Swaminnasthira devathanusranaayasena kim labhyathe,
Kaa vaa mukthi ritha kutho bhavathi chetha kim prarthaneeyam thada

Is it not sufficient oh, God of Gods,
For attaining liberation for people like me-,
To do either service to you, Salutations to you,
Singing about you, Worshipping you,
Meditating on you, hearing your stories,
Or seeing you once .
What other liberation is there at all?
If I can attain liberation by these,
What else should I wish for?
What would I get by getting tired,
By following other unstable gods?

34
Kim broomasthwa sahasam pasupathe kasyasthi Shanbho bhava-
Dairye chedasa –mathmana stithi –riyam chanyai kadaham labhyathe
Brasyaddeva ganam trasan muni ganam nasyat prapancham layam
Pasyan nirbhaya eka eva viharathyananda sandhro bhavan.

Who can ever estimate thine valour, Pasupathe?
Who has the courage that you have, Oh Shambhu?
How can any one else attain thine state of mind?
While all devas loose their stability,
While all the crowd of sages tremble,
When the world is destroyed.
At the end of all-the great deluge,
You in solitude , fearlessly carry on thine play,
In intense rapture and pleasure.

35
Yoga Kshema durandarasya sakalaashraya –pradodhyogini,
Drushta adrushta mathopadesha kruthino bayanthra vyapina,
Sarvagnasya dhatakarasya bhavatha kim vedhitavyam maya
Shmbho twam paramantharanga ithi me chitta smaramyanvaham.

Engaged in gathering and preservation,
And giving of all the good things in life,
Teacher great of the known and the unknown,
Who has spread within and without,
Knower of all that is to be known,
And doer of all possible mercies,
What is there for me to tell you?
I daily think in my mind,
That you are very close to my mind,
And you are doer of god to me. Oh Lord Shambhu.

36
Bhaktho bhakthi guna avruthai mudhamrutha purne prasanne mana,
Kumbhe Sambha twamgri pallava yugam samsdhapya sawith phalam
Sathvam manthra mudheeraya nnija sareeragara shuddhim vahan,
Punyaham prakati karomi ruchiram kalyanas mapaa dhayan.

Oh Lord , who is with your consort,
I who am the devotee,
Having tied the thread of devotion,
Filled with water of happiness,
In the pot of my mind which is golden clear,
Have kept the mango leaves of your feet,
And the coconut of real knowledge,
And chant the holy peaceful five lettered Manthra
And am purifying this body which carries my soul,
And am searching good things which are pleasant to the mind,
And thus performing this ceremony of purification..

37
Amnayambudhi madarena sumana ssangha ssamyan mano,
Mandhanaam druda bakthi rajju sahitham kruthva madithva thatha,
Somam kalpatharum suparva surabhim chintamanim dheematham,
Nithyananda sudham niranthara rama sowbhagya mathanvathe.

The crowd of good minded people,
Are churning the ocean of Vedas with dedication,
Using the rope of stable devotion ,
And the churning stick of the attentive mind,
And get from it , the Lord with Uma , his consort,
Who is like the wish giving tree,
Who is like the wish yielding Kamadhenu,
Who is like the wish yielding gem , Chintamani,
Who for the knowledgeable is like the stable nectar of happiness,
And permanent granter of all luck given by Rema.

38
Prak punya chala marga darshitha sudha murthy prasanna shiva,
Soma sad guna sevitho mruga dhara poorna sthamo mochaka,
Chetha pushkara lakshitho bhavathi chedananda pado nidhi,
Pragalbhyena vijrimbhitha sumanasam vrithistada jaayathe.

THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE MOON IN THE SKY. BOTH ARE GIVEN BELOW

Obtained through the path of mountain like good deeds,
Personification of happiness and nectar divine
Doer of good, who holds deer in his hand,
Who is complete and who removes the darkness of ignorance,
Who is seen clearly by the mind and who is with his consort Uma,
If he is then,
Sea of happiness would raise royally within ourselves,
And Good people like us will know how to live.

Or

Seen through the holy mountain in the east,
Personification of clarity and white nectar,,
Doer of good who is served by the stars,
Who is full and who removes darkness of night,
Who is Soma the moon and who is seen in the sky
If he is then,
The sea would be raised by him royally,
And he would help the flowers to open.

39
Dharmo me chaduramdriga succharitha papam vinasam gatham,
Kama krodha madadhayo vigalitha kalaa suswawishkritha,
Gnananda mahoushadi suphalitha kaivalyanadhe sada,
Maanye manasa pundaeeka nagare raja vatamse sthithe.

Since the only emperor who is Lord Shiva,
Who is respected and royal,
Sits in the city of the lotus of mind,
The four legged Dharma[2] is well observed,
The Sins attain their last,
Passion anger and arrogance have gone away,
The seasons do only good,
And the royal curative crop of happiness and knowledge gives good yield.

40
Dhee yantrena vacho gatena, kavitha kuyo upa kulya kramai,
Raneethascha sadashivasya charitambhorasi divya amruthai.
Hrit kedara yuthascha bhakthi kalama saphalya mathanvathe,
Durbikshan mama sevakasya bhagavan viswesha bheethi krutha.

Irrigated using the machinery of wisdom,
Using the pot of words,
Brought through the canals and sub canal of poems,
The nectar like water of the story of Sadashiva,
Would make the crop of devotion growing in the field of heart,
Bloom.and give heavy yield.
And so god of gods who is the god of universe,
How can this servant of yours fear famine ever.

41
Papothpatha –vimochanaya ruchir aiswaryaya mrutyunjaya,
Stotra, dhyana nathi pradkshina, saparya alokana akarnane,
Jihwa, chittha, sirongri hastha nayana srothrairaham,
Mam agnapaya thannirupaya muhur mameva maa me avacha

To get released from the tragedy of sin,
And to taste the immortal wealth,
Oh Lord who has won over death,
The Tongue, mind, head, legs , hands, eyes and ears of mine,
Each request me respectively ,
To do thine praise, to meditate on you,
To bow before thy great self,
To go round and round you,
To see you soulfully and clearly,
And to hear thine praise and stories,
So please be kind to order me to do the above, Oh Lord,
And also again and again remind me to do these,
And please do not be mute with me for any reason.

42
Gambeerye pariswapadam dhanadruthi praakara uddhadguna,
Sthomaschaaptha balam dhanedriya chayo dwarani dehe stitha,
Vidhya vasthu samruddhi rithyakila samagri samethe sada,
Durgadhi priya deva mamaka mano durge nivasam kuru.

Oh Lord, who likes to live in an unapproachable fort[3],
With fathomless mind as its moat,
With strong determined courage as its walls,
With outstanding good qualities as its friendly army,
With the inlets of strong senses as its gates,
With immeasurable knowledge as its wealth,
And thus blessed with all that is needed,
Is the fort of my mind,
And so be pleased to live here forever.

43
Maa gacha twa mithasthatho Gireesa bho mayyeva vasam kuru,
Swamin adhikaratha mama kamana kanthara seemanthare,
Varthanthe bahuso mruga madha jusho matsarya mohadaya,
Sthan hathva mrugaya vinodha ruchita labham cha samprapsyasi.

Don’t go here and there, Oh God of mountains,
And please my lord always live in me,
For Oh primeval hunter, within the limits
Of the dreary forest of my mind,
Live many wild rutted animals like envy , delusion and others,
And you can kill and play thine sport of hunting,
And enjoy there yourself.

44
Kara Lagna Mruga Kareendra Bhango,
Gana Shardula vikkhandaosthu Janthu,
Giriso visadhakruthischa chetha Kuhare,
Pancha mukhosthi me kutho bhi

THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE LION IN THE CAVE. BOTH ARE GIVEN BELOW

He who has the deer in his hand,
He who killed Gajasura,
He who cut cruel Vyagrasura in to pieces,
He who makes all beings to merge in Him,
He who is the lord of the mountains,
He who has a white body,
And he who has five faces,
Lives in the cave of my mind,
And how will fear ever come to me?

OR

The being that holds the deer in its hand,
The being that kills wild elephants,
The being that can kill the ferocious tiger,
The being that can kill all other beings,
The being that is the Lord of the mountains,
The being that has a bright body,
The being that is called Lion,
Lives in the cave of my mind,
And how will fear ever come to me?

45
Chandha shaki sikhanvidai dwija varai samsevithe saswathe,
Sowkhya padini kkheda bedhini sudha sarai phalai dhherpithe
Chtha pakshi sikha manr tyaja vridha sanchara manyai ralam
Nithyam sankara pada padma pugali neede viharam kuru

Hey mind , which is the greatest bird,
In the tree with parts of Vedas as branches,
With Upanishads as its crown,
Being served by learned Brahmins as birds,
Which is indestructible,
Which gives pleasure giving joy,
Which destroys sorrow,
Whose fruits give out nectar as its juice,
And that which shines for ever,
Exists the two lotus feet of Sankara as cage.
Live in there iand daily play,
And stop your wanderings forever.
Suffice this wanderings of yours.

46
Aakeerne nakha raji kaanthi vibhavai rudhyat sudha vaibhavai,
Radhouthepi cha padmaragha lalithe hamsa vrijairasrithe,
Nithyam bhakthi vadhoo ganaischa rahasi swecha viharam kuru
Sthithva manasa raja hamsa girija nathamgri soudhantharai.

Oh mind , the king of swans,
Live secretly along with damsels of devotion to God,
In the house of lotus feet of the Lord of Girija
Filled with the luster of rows of nails of the lord,
Glistening with glorious tides of nectar ,
Made pretty red by bright red rubies,
Surrounded by ascetics who are like swans,
And live as you like with peace.

47
Shambhu Dyana vasantha sangini hridayarame agajeernaschada,
Strastha bakthi lalataschchataa vilasitha pushpa pravalasritha,
Deepyanthe guna koraka japavacha pushpani sadvasana,
Gnananda sudha marantha lahari samvit phalabyunnathi.

In the season of spring of meditation on Shambhu,
In the garden of the heart,
The dried leaves of sin fall off,
The throng of creepers of devotion glow,
The leaf buds of good action appear,
The flower bud of good character,
The flowers of prayer,
The heavenly scent of good deeds,
The flow of honey like ambrosia of joy of knowledge,
And the fruit of knowledgeable experience glow.

48
Nithyananda rasalayam suramuni swanthambhu jathasrayam,
Swacham sad dwija sevitham kalupahrith sadvasana vishkrutham,
Shambhu dyana sarovaram vruja mano hamsaavathamsa sthiram,
Kim kshudralaya phalvala bramana sanjatha sramam prapsyasi.

Filled with water of perennial happiness,
Seat of the lotus like heart of sages and devas,
Clear and approached by the birds of good people,
That which removes the dirt of sins,
Which emits the smell of goodness,
And which is the lake of meditation of Shiva,
May be reached permanently by you,
Of mind which is the best of swans,
Why instead go and reach,
This small puddle of common world which is the resort of the mean,,
And suffer the strains of aimless travel.

49
Anandamrutha pooritha harapadambhoja lavalodhyatha,
Sthaiiryopagna mupethya bakthalathika sakhoupasakhonvitha,
Uchaiirmanasa kayamana patali makramya nishkalmasha,
Nithyabeeshta phalpradha bavathu me satkarma samvardhitha.

Irrigated by the water of joy which is like nectar,
And sprouted from the devotion to the lotus feet of Shiva,
This creeper of devotion would catch on the branches of the firm character,
And climb and spread on the high frame of mind
Which has branches and sub branches,
And grow luxuriantly with sinless actions and deeds of devotion,
And give me daily for ever the sweet fruit of salvation,
Which is sweet to the mind.

50
Sandharambha vijrumbitham shruthi shirasthananda raaadishtitham,
Saprema bramarabhirama masakruth sadvasana shobitham,
Bhogindrabharanam samastha sumana poojyam gunavshkrutham ,
Seve srigiri mallikarjuna mahalingam shivalingitham.

THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR SWEET FLOWER OF JASMINE.BOTH ARE GIVEN BELOW

He who enjoys dancing in the evening.
He who lives in the Upanishads ,
Which are in the end of Vedas,
He who is very handsome,
Because he is deeply in love with Bramarambika,[4]
He who always has the scent of devotion of sages,
He who wears king of snakes as ornament,
He who is worshipped by all with good mind,
He who is known for his good qualities,
He who is in the embrace of Parvathy,
And He , the Mallikarjuna[5] who lives atop the Srigiri[6],
Would be served by me.

OR

That whose flower opens in the evenings,
That which is worn on the head over the ears,
That which is followed by sweet pretty bees,
That which for ever has sweet scent,
That which decorates the pleasure loving,
That which is rated the best among flowers,
That which glistens because of beauty and scent,
That which is liked by Goddess Parvathy,
And that which decorates the God Mallikarjuna,
Who lives atop Srigiri ,
Would be approached by me

51
Bhringischa natanothkata kari madha grahi sphuran madhava,
Hladho nadayutho mahasitha vapu pancheshuna chaddhadha,
Satpaksha sumano vaneshu sa puna sakshan madheeye mano,
Rajeeve bramaradhipo viharatham srishailavasi vibhu.

THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE BEE. BOTH ARE GIVEN BELOW

May he who likes to dance,
As per the wish of sage Bhringi,
May he who tamed Gajasura,
May he whose joy increased,
On seeing Vishnu in Mohini form,
May he who is the holy sound,
May he whose mien is crystal white,
May he who was slaved by the arrow,
Of the God of love,
May he who is interested in saving good people,
May he who lives in the Sri Shaila mountain,
May he who is everywhere,
And may he who is the consort of Goddess Bramarambika,
Appear before me and play in the lotus of my mind.

OR

May that which likes to dance ,
As per the wish of the female bee,
May that which drinks the oozing rut from the elephant,
May that that whose joy increased,
On seeing the season of spring,
May that which makes sound,
May that with a jet black body,
May that which is like by the God of love,
May that which likes a flowering garden,
May that which likes to live in pretty mountain,
May that which can travel everywhere,
And may that holy male bee,
Appear and dance on seeing the lotus of my mind.

52
Karunyamritha varshinam ghanavishad greeshmachidha karmatam,
Vidhya sasya phalodayaya sumana samsevya miccha krithim,
Nrithyadbhaktha maadrinilayam chanchajjata mandalam,
Shambho vanchathi neelakandhara sada twam me manaschataka.

THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE CLOUD. BOTH ARE GIVEN BELOW

Hey Shambho , Hey God who has blue neck,
Who showers the nectar like mercy,
Who wants to cure painful aches of the mind,
Which are like the trouble caused by heat in summer,
Who is served by the good,
Wishing for a heavy harvest of the plant of knowledge,
Who can take any form,
Who has devotees who dance like the peacock,
Who lives on mountains,
And who has the waving tuft of hair,
My mind which is the Chataka bird,
Desires for you always,

OR
Hey blue cloud , Hey harbinger of good,
Who showers the nectar like rain laced with mercy,
Who likes to cure the aches of hot summer,
Who is loved by the farmers,
Wishing for a heavy crop,
Who can assume any form,
Who has several peacocks dancing,
Who is stopped by the mountains,
And who has several waves of lightning,
My mind which is the Chataka bird,
Always desires for you.

53
Aakasena shikhi samastha phaninam nethra kalapi nathaa
Anugraahi pranavopadesa ninadai kekeethi yo geeyathe,
Syamam shaila samudbhavam ganaruchim drushtwa natantham mudha,
Vedanthopavane vihara rasikam tham neelakantam bhaje.

I serve and worship that Lord,
Who has the blue sky as the plume,
Who has thousands of eyes,
Like Adisesha who is the lord of snakes,
Who teaches Pranava to those who bow,
With blessings and wishes,
Who is sung about like the peacock,
Which sings “Ke” –”Ki”,
Who dances with joy,
On seeing cloud coloured Goddess Parvathy,
Who likes to play in the garden of Vedantha,
And who has a blue neck like the peacock.

54
Sandhya dharma dinatyayo harikara gatha prabhoo thanka,
Dhyano varidha garjitham divipadam drishticchatas chancnala,
Bhakthanam parithosha bhashpa vithathir vrishtir mayuri shiva,
Yasminnujwala thandavam vijayathe tham neelakantam bhaje

I pray the blue necked God who is like a peacock.
Whose glittering dance excels,
Done in the dusk in the end of summer,
With drum beats from the hands of Vishnu,
Like the thunder of the clouds,
With the shifting sights of Devas,
Like the bright changing lightning,
With the happy tears from eyes of devotees,
Like the rainfall from the sky,
And in front of Goddess Parvathy who is like the pea hen.

55
Aadhyayamithi tejase sruthipade vedhyaya sadhyaya the,
Vidhyananthamayathmane trijagatha ssamrakskshanod yogine,
Dhyeyakhila yogibhi ssuraganai mayavine,
Samyak thandava sambramaya jatine seyam nathissabhave.

To whom who is the first,
To whom who has great luster,
To whom who is known by the Vedas,
To whom who is possible to be known,
To whom who is of the form of knowledge and happiness,
To whom who is interested in saving the three worlds,
To whom who is meditated on by all Yogis,
To whom who is sung about by Devas,
To whom who keeps illusion with him,
To whom who is interested in vigorous dance,
To whom who has a matted lock,
And to whom who is personification of good,
Are my prostrations.

56
Nithyaya trigunatmane purajithe kathyayani sreyase
Sathyaadhi kudumbhine munimana pratyaksha chinmuthaye
Mayasrushta jagantrayaya sakalamnayantha sancharine
Sayam thandava sambramaya jatine seyam nathissambhave.

To whom who is forever,
To whom who is the soul of the holy trinity,
To whom who won over the three cities,
To whom who is the fame of Kathyayani,
To whom who is personification of truth,
To whom who was the first to have family,
To whom who appears before mind of sages,
To whom who created the three worlds by illusion,
To whom who is at the end of all Vedas,
To whom who enjoys dancing in the evening,
To whom who wears the matted lock,
To whom who is lord Shambhu.,
Are my prostrations.

57
Nithyam swodhara poshanaya sakalan uddhishya vithasaya,
Vyartham paryatanam karomi bavath sevam na jane Vibho,
Majjanmanthara pushyapaka balatha sthvam ssarva sarvanthara
Sththshtisyeva hi thena vaa pasupathe the rakshaniyoaasyaham.

Always For filling my stomach,
And desirous of becoming rich.
Many I have contacted,
And have traveled without aim,
But knew not service to you,
Oh all pervading one.
Oh, Lord of all beings,
Oh . Lord who wipes away sin of his devotees,
Because of the good that I did in my previous birth,
Knew I, that you are within all beings,
And so I become fit to be saved by you.

58
Eko varija bandhawa kshithi nabho vyaptham thamo mandalam,
Bithwa lochana gocharabhi bhavathi twam koti surya prabha,
Vedhya kinna bhavasyaho ghanatharam kee drug bhaven mathama,
Sthatsarva vyapaneeya me paupathe sakshat prasanno bhava.

The sun , the friend of the lotus,
Tearing the darkness pervading in sky and earth.
Becomes visible to the eye,
But you having the luster of billions of suns,
Are not known to me.
Alas! the darkness of ignorance,
Surrounding me must be very dense!
Oh , Lord of all beings,
Remove all that darkness,
And become really visible to me.

59
Hamsa padmavanam samichchathi yadha neelambhudham chataka,
Koka kokanadha priyam prathi dinam chandram chakorasthadha,
Chetho vanchathi mamakam pasupathe chinmarga mrugyam vibho,
Gowrinadha bhavath padabjha yugalam kaivalya soukhya pradam.

Oh Lord of all beings, Oh Consort of Goddess Gowri[7],
Oh all pervading one,
Just like the swan desires the cluster of lotus flowers,
Just like the Chataka[8] bird intensely longs for the blue dark cloud,
Just like the Chakravaka[9] bird longs for Sun, the Lord of lotus flowers,
And just like the Chakora[10] bird longs for the moon every day,
My mind longs for thine pair of lotus like feet,
Which can be searched only by path of knowledge,
And which bestows the bliss of emancipation.

60
Rodha sthoya hrutha sramena padhika sschaya, tharor vrishtitha,
Bheetha swastha gruham gruhasthamathithi deena prabhum dharmikam,
Dheepam santhamasaakulasscha shikhinam shheetha vruthastham thadha,
Chethassarva bhayapaham vruja sukham Shambho padambhoruham.

Just like the man dragged by flood longs for the bank,
Just like the tired traveler longs for the tree shade,
Just like the one who is afraid of rain longs for a pleasant home,
Just like the traveling guest longs for the sight of hospitable householder,
Just like the poor longs for the charitable rich,
Just like the one terrified by darkness longs for the light,
And just like one suffering from biting cold longs for the open fire,
Oh my mind, you long for the lotus feet of Shambhu.
Which removes all fears and phobias and gives pleasure.

61
Ankolam nija beeja santhathi rayaskkantho soochika,
Sadhvi naija vibhum latha kshithiruham sindhussaridvallabham,
Prapnothiha yadha thadha pasupathe padara sindhu dwaiyam,
Chetho vruthi roopethya thishtathi sada saa bhakthirithyuchyathe.

Like the real seed progeny reaches for the mother ankola tree,
Like the iron needle reaches for the load stone.
Like the chaste woman reaches for her lord,
Like the tender creeper reaches for near by trees,
Like the river reaches for the sea,
If the spirit of the mind,
Reaches for the lotus feet of Pasupathi,
And stays there always,
Then that state is called devotion.

62
Anandashrubhi ratha nethi pulakam nairmalyadha schadanam,
Vacha sankha mukhe sthidaischa jatara poorthi charithramruthai,
Rudrakshai rbhasithena deva vapusho raksham bavad bhavanaa paryankhe,
Vinivesya bakthi janani bhakthar bhakam rakshathi.

Oh Lord, the mother called devotion,
Bathes with tears of joy and feels enthralled,
Dresses she using the clean and pure mind,
Feeds and fills up the belly she with the nectar of your stories,
Found in words at the tip of the conch like vessel,
Protects she the body with Rudraksha and ash as amulets,
And takes care of the devotee child,
Placed in the cradle of Your memory.

63
Marga varthitha paduka pasupathe rangasya koorchayuthe,
Gandoo shampoo nishechanam pura ripo divyabhishekaa yathe,
Kinchid bhakshitha maams sesha kabalam navyopaharayathe,
Bhakthi kim karoth yaho vana charo bhaktha vatam sayathe.

The way faring sandals become the kusa crown of Pasupathi,
The gargled mouthful of water become the holy water of bath ,
To him who destroyed the three cities,
The just tasted pieces of the remaining meat ,
Become the holy offering to the Lord,
And wonder of wonders,the hunter who lives in the forest
Becomes the king of devotees.
What is there in this world that devotion to the Lord cannot do?

(This sloka refers to the devotion shown by Kannappa a hunter devotee of Lord Shiva.In the forest he used to remove his sandals and place it on the top of the idol, bring water in his mouth to bathe the idol and offer to the lord the meat pieces which he found were tasty.)

64
Vakshasthadanamathanthakasya katinapasmara sammardhanam,
Bhoobrith paryatanam namasthsura shira koteera samgarshanam,
Karbhedam mrudalasya thavaka pada dwandasya gowripathe,
Machchetho mani paduka viharanam Shambho sadaam angikuru.

Hey , Consort of Gowri,
Your tiny tender pair of feet is engaged,
In kicking at the chest of God of Death,
In trampling over hard hearted Apasmara,
In traveling on the mountains,
And in being beside the crowns on the heads of Devas,
Who prostrate before you.
Oh, Lord Shambhu,
Always recognize and be pleased to wear,
The gem studded shoes of my mind and travel.

65
Vakshasthadana sankhaya vichalitho vaiwaswatho nirjara,
Kotirojjwala rathna deepa kalika neeranjanam kurvathe.
Drushtwa mukthi vadhu sthanothi nibhruthaslesham bavani pathe,
Yacchedasthava pada padma bhajanam thasyeha kim durlabham.

Nothing impossible is there to attain,
For him who sings about your holy feet,
Oh consort of Bhavani,
For the god of death runs away,
Afraid of the kick from the Lord’s feet,
The lights shining in those jeweled tiara,
Of all the devas shows the offering of the camphor light,
And the pretty bride called liberation,
Folds him in tight embrace,
As soon as she sees him.

66
Kreedartham srujami prapancha makhilam krredamruga sthe jana,
Yat karmacharitham maya cha bhavatha prethyai bhavatyeva that,
Shambho swasya kuthuhalasya karanam macheshtitham nischitham,
Tasmat mamaka rakshanam pasupathe karthavya meva twaya.

Oh bestower of happiness,
You create the world for your sport,
All the people there are but animal toys to you,
All that I do is for your pleasure,
And it is true that all my actions are instrument fine.
For the pleasure of your devotees,
So, Lord of All beings,
My protection should indeed be done by you.

67
Bahuvidha parithosha bashpa poora,
Sphuta pulakamkitha charu bhoga bhumim,
Chirapada phalakamkshi sevyamanam,
Parama sada shiva bhavanam prapadye.

I seek refuge in meditation on the eternal Sadashiva
Which is the pretty land that can grow,
Vivid types of joy, pleasure full copious tears,
And real innate thrills in life,
Which is also the eternal stable state,
And which is sought by people searching for fruits,

68
Amitha mudha amrutham muhoordhahanthim,
Vimala bhavadpada goshta mavasanthim,
Sadaya pasupathe supunya pakaam,
Mama paripalay bhakthi dhenu mkaam.

Oh, store house of mercy, Oh, Lord of all beings,
Please be kind enough to look after,
The cow of my devotion to you,
Which constantly yields the ambrosia of happiness,
Which lives in the stable of your feet,
And which is the result of great and good deeds.

69
Jadatha pasutha kalankitha,.
Kutila charathwam cha naasthi mayi deva,
Asthi yadi Raja moule,
Bavathabharanasya naasmi kim pathram.

Idiocy , irrationality , blemishes,
And crooked gait , I do not have., Oh Lord,
And if I had , Lord with moon as a crown,
Perhaps I would be suitable as an ornament to you

Or in more detail

Inanimate skin of the tiger,
The deer which is not rational,
The moon which is blemished,
The serpent which has a crooked gait,
Are all worn by you as ornament,
Oh Lord who wears the crown with moon,
And by misfortune, I do not posses,
Any quality such as this.
If but I had, I may perhaps be,
Suitable as your ornament.

70
Aarahasi rahasi swathanthra budhya,
Varivasithum sulabha prasannamurthim,
Aganitha phaladhayaka prabhur me,
Jagat adhiko hridhi raja sekaarosthi.

In public and in secret,
And with independent intellect,
You are suitable to be worshipped.
Oh Lord ,who is pinnacle of graciousness,
And oh my Lord ,who can grant countless blessings,
So more than the impermanent world,
You ,the lord with the moon,
Is always in my heart.

71
Aarooda bakthi guna kunchitha bhava chapaa,
Yukthai ssivasmarana bana ganai ramoghai,
Nirjithya kilbisha ripoon vijayi sudeendra,
Saananda mavahathi susthira rajalakshmim.

With the bow string of peak devotion,
With the bow of meditation,
With memory of Shiva as the collection of arrows,
Which never gets depleted,
The best among the intellects,
Becomes victorious after winning,
Over the enemies called sin,
And attains the stable kingdom of heaven.

72
Dhyananjanena samavekshya thama pradesham,
Bithwa maha balibhi reeswara nama manthrai,
Divyasritham bujaga bhooshana mudhvahanthi,
Ye padapadma miha thee shiva thee krithartha.

Having located with the magic collyrium of meditation,
Having thrown light and destroyed darkness,
Using the chanting of the name of the Lord,
If any one can bring to the top,
Your lotus feet with serpentine ornaments,
Which is worshipped by devas by the great sacrifice,
Of repetition of your great story,
They attain the meaning of life.

73
Bhootharatha mudha vahad apekshaya sri,
Bhoodara eva kimatha sumathe labhasva,
Kedara makalitha mukthi mahoushadeenam,
Padaravinda bhajanam parameshwarasya.

Oh good mind of mine,
Do the chanting of the names,
Of the lotus feet of the God of universe,
In search of which even lord Vishnu,
Who has Lakshmi and Goddess Earth as consorts,
Took the form of a wild boar,
And which is the fertile land,
In which the panacea giving salvation from life grows.
What else great can you attain in this world?

74
Aasa pasa klesa dur vasanaadhi,
Bhedho dyukthi divya gandhai ramandhai.
Aasa saatikasya paadara vindam,
Chetha petim vaasitham me tanothu.

Engaged in removing by the ceaseless divine smell,
The desire, bondage, suffering and bad conduct within us,
Is the lotus feet of Him who wears the ether as garment,
And so let the box of my mind may be bestowed with divine fragrance.

75
Kalyaninam sarasa chithra gathim savegam,
Sarveingithagna managam dhruva lakashanadyam,
Chethosthuraga madhi roodya chara smarare,
Natha samastha jagatham vrushabahdhi rooda..

Oh enemy of the cupid,
Oh leader of the universe,
Oh God who travels on a bull,
Please mount and travel,
My mind which is a horse,
Which is auspicious,
Which has varied charming gaits,
Which moves with speed,
Which is skilled in knowing gestures of others,
Which does not have blemishes,
And which has auspicious looks.

76
Bhakthir mahesa pada pushkara mavasanthi,
Kadambiniva kuruthe parithosha varsham,
Sampooritho bavathi sasya manas thataka,
Sthajjanma sasya makhilam saphalam cha nanyam.

The devotion to the great lord,
Lives in the sky of the Lord’s feet,
And like clusters of clouds gives out the sweet rain,
And those whose lake of the mind,
Gets filled up by this rain,
The crop of his whole life,
Becomes greatly profitable.
How else could it be?

77
Buddhi sthira bhavithu meeswarapada padma,
Sakthaa vadur virahaneeya sada smaranthi,
Sadbhavana smarana darshana keerthanadi,
Sammohitheva shiva mantra japena vinthe.

My mind to get fixed on the lotus feet of the Lord,
Resembles the sweetheart separated from her lover,
And always remembers, has sweet dreams,
Recollects of early meetings and sings about it,
And in similar fashion chants the names of Lord Shiva,
In a trance and gets worried.

78
Sadupachara vidish vanubodhitham,
Savinayam suhrudham sadupashritham,
Mama samuddhara buddhi mimama prabho,
Varagunena navoda vadhoomiva.

Teach me the etiquette of serving the great,
With devotion, with clean mind and with attachment to the good,
And exalt my intellect, Oh, my Lord,
Like the noble groom leads his new bride.

79
Nithyam yogi mana ssaroja dhala samchara kshama stvath krama,
Ssambho thena kadhe katora yamarang vaksha kavata kshathi.
Atyantham mrudulam twadamgriyugalam haa me manaschintaya,
Tyethllochana gocharam kuru vibho hasthena samvahaye.

Daily used to move in soft lotus petalled mind of Yogis,
Oh Lord who is bestower of happiness,
How did it wound, the hard doors of the chest of God of death,
My mind is worried about your pair of feet that are tender and soft,
Oh God who is everywhere,
Make them visible to my eye,
And I will gently massage it with my hands.

80
Eshyathyesha janim mano asya katinam tasmin nata neethi ma,
Drakshayai giri somni komalapada nyasa purabhyasitha,
Noched divya gruhanthareshu sumana sthaleshu vedyadishu,
Prayassathsu shila thaleshu natanam sambho kimartham Thava.

This one will be born, his mind is hard,
And I have to dance on it.
So thinking my lord ,
To save me ,you walked with your tender soft feet,
On hard surfaced mountains,
During yore and practiced and learnt.
If it is not so instead of walking,
In divine homes, beds of flowers,
And well laid out paths.,
You danced on rocky surfaces.
Is it the meaning of that, Oh Shambhu?

81
Kanchit kala muma mahesa bhavatha padaravindarchanai,
Kanchi dyana samadhibischa nathibni kanchit kadha karnanai,
Kanchit kanchit vekshanaischa nuthibhi kanchid dasa meedrisim,
Ya prapnodhi mudha twasarpitha manaa jivan sa muktha khalu.

Hey , Lord who is with his consort Uma,
He who can spend some time
For worshipping your lotus feet,
For doing meditation and mixing with you,
For saluting you,
For hearing your holy stories,
For being in your prescence,
For singing your fame,
And being happy with his mind offered to you,
Attains salvation even when he is alive.

82
Banasthwam , vrishabhastwam Ardha vapusha baryatwam,
Gonithwam sakkhitha mridhangavahatha chetyadhiroopam dhadhow,
Twat pade nayanarpanam cha kruthavan twad deha bhago hari,
Poojyat poojyatharasya eva hi na chet ko vaa tadanyo adhika.

Oh Lord of Arya[11],
The lord Vishnu became your arrow[12] and bull[13],
Occupied half your body,
Became transformed to be your wife,
Occupying half your body
Became a boar to search for you,
Became your lady friend to serve the nectar,
Became the player of drum while you danced,
And offered his eye in worship at your feet,
He also took half the share of your body as Harihara,
And so he becomes eminently suitable for worship,
For who else is there greater than him.

83
Janana mruthi yuthanaam devathanaam,
Na bhavathi sukha lesa samsayo nasthi.
Ajani mamrutha roopam sambhameesam bhajanthe,
Ya eha paramasoukhyam the hi dhanya labhanthe.

There is no doubt that worship of mortal gods
Subject to birth and death will ever give even little happiness,
Worship of birthless Lord with Amba, who has deathless body,
Leads to supreme pleasure and those who do are blessed.

84
Shiva thava paricharyaa sannidhanaaya gowrya,
Bhava mama guna dhurya budhi kanyam pradhaasthe,
Saka;a bhuvana bhandho sachidanana sindho,
Sadya hrudaya gehe sarvada samvasa twam.

Oh , Lord Shiva who rules all the world,
And who is the friend of all the world,
Oh Lord who is ocean of bliss,
Oh store house of mercy,
To serve you besides your consort Gowri,
I am presenting you the maid of my intellect,
Who has all good qualities,
With a request to you.
To live in the house of my mind.

85
Jaladhi madhna daksho naiva patala bhedi.
Na cha mrigayayam naïve lubdha praveena,
Asana kusuma bhoosha vastra mukhyam saparya,
Kadhaya Kadamaham Kalpaya mindu moule.

Ignorant I am , as to how to churn the ocean,
Incapable I am of digging and going to Patala[14] ,
Nor am I a skilled hunter of wild animals,
So how will I ever arrange your worship,Lord who wears the moon,
With food[15] , ornament[16] and cloths[17] that you like.

86
Pooja dravya samruddhayo virachitha poojam kadam kurmahe,
Pakshitwam na cha vaa kitithwa mapi na praptham maya dhurlabham,
Jane masthaka mangri pallavam mumajane na theham vibho,
Na gnatham pithamahena harina tatwena that roopina.

Oh Consort of Uma,
Oh Lord who is everywhere,
Heaps of material for thine worship is ready,
But how will I ever worship thee?
Neither I can become a swan nor a boar,
And how will I ever find your crown and your tender feet,
When even Brahma and Vishnu who took those forms ,
Could not ever know about them.

87
Asanam garalam phani kalapo,
Vasanam charma cha vahanam Mahoksha,
Mama dasyami kim kimasthi shambho,
Thava padambhuja bhakthimeva dehi.

Oh Lord Shambhu, Your food is poison[18],
Your ornaments are the snakes,
Your clothes are thick hides,
And your vehicle is the big , majestic bull.
What are you ever going to offer me,
That I need out of these?
What else have you got?
Please give me only devotion,
To your lotus like feet.

88
Yadha krithambhonidhi sethu bandhana,
Karasthaladha drutha parvatha adhipa,
Bhavani the langitha padma sambhava,
Thada shivarcha sthava bhavanaa kshama.

How will I ever worship thee lord.
For I have not built the bridge across the sea[19],
I have not subdued the king of the mountain[20],
By palm of my hands,
And I am nor born out of lotus from the belly of Lord Vishn[21]u,
If I ever do or attain these,
Then I would become capable,
Of offering flowers, singing your praise and meditating on you.

89
Nathibhir nuthibhir stva meesa pooja,
Vidhibhir dhyana samadhibhir na thushta,
Dhanusha musalena chasmabhir vaa,
Vada they preethikaram thadha karomi.

Hey, Lord, who rules over the universe,
You seem to become more pleased,
With bow or with pestle or with stones[22].
Than with prostrations or singing of your praise or worship,
Or meditation or Samadhi[23]
Please tell me which you like most,
And I will do the same.

90
Vachasa charitham vadami Shambho,
Raha mudyoga vidhasu thee aprasaktha,
Manasa ruthi meeswarasya seve,
Shirasa chaiva sadashivam namammi.

By words I would sing your story, Oh, Lord Shambhu.
Because I am unsuited for the hard methods of Yoga,
And I would worship thee with my mind, oh , Easwara,
And also I would bow before you with my head, Oh Sadashiva..

91
Adhya avidhya hridgatha nirgathasid,
Vidhya hrudhya hrudgatha twat prasadath,
Seve nithyam srikaram twatpadambujam,
Bhave mukther bhajanam raja moule.

He who shines with the moon in his crown,
The primeval ignorance that used to live in my heart ,
From the beginning of time has disappeared by your grace.
And that knowledge which solves problems is living there.
And so I meditate on your lotus feet,
Which gives only good and grants salvation.

92
Dhoorikruthani durithani dhuraksharani,
Daurbhagya dhukka dhurahamkruthi durvachamsi,
Saaram twadeeya charitham nidharaam pibantham,
Gowrisha mamiha samuddhara satkadaksha.

Bad events, bad fate, bad luck, sorrow,
Bad egotism and bad words,
Have been driven away from me.
And uplift me ,who has been constantly drinking,
The tasty stories of yours,
Oh Lord of Uma with your looks of blessing.

93
Soma kaladhara moulou,
Komala Ghana khandhara maha mahasi,
Swamini girijanathe,
Mamaka hrudhayam nirantharam ramatham.

Oh Lord who wears the crescent of the moon,
Oh Lord, who has a neck with the colour of black cloud,
Oh Lord , who is the brightest light,
Oh Lord, who owns every thing,
Oh Lord, who is the consort of Girija,
Let my heart be delighted without break.

94
Saa rasana , thee nayane, thaveva karou ,sa eva kritha kruthya,
Ysa ye you yoo bharge vadathikshethe sadarchitha smarathi..

That which speaks of Lord Shiva , is the tongue,
That which see Him, are the eyes,
That which worship Him , are the hands,
And he who always remembers him, is the fulfilled man.

95
Athi mrudulou mama charana vathi katinam thee mano Bhavaneesa,
Ithi vichikitsam santhyaja katha masseed girou thadha pravesa.

Leave off such doubts Oh Lord of Bhavani, like,
“My feet are tender and your mind is hard”
For if that were so, how did you enter and live in the mountains hard ?

96
Dhairyankusena nibhrutham,
Rabhasa thakkrushya bhakthi srungalam,
Purahara charanalaane,
Hrudhya madhebham bhadhana chid yanthrai.

Oh Lord who destroyed the three cities,
Control the rutting elephant of my mind,
With the goad of courage,
Pull it strongly with the chain of devotion,
And tie it with the fetter of intellect ,
To the post of your holy feet.

97
Pracharathyabhitha pragalbha vruthya,
Madhavanesha mana karee gariyaan,
Parigruhya nayeena bhakthi rajjwa,
Parama sthanupadam drudam nayamum.

This big rutted elephant of my mind,
Wanders uncontrollably everywhere,
Oh Lord tie it with tact with the rope of devotion,
Hold it well and lead it to the ultimate stable state

98
Sarvalankara yuktham saralapadayutham sadhu vruttam suvarnam,
Sadbhi samasthuyamanam sarasa gunayutham lakshitham lakshanadyam,
Udyad bhoosha visesha mupa gatha vinayam dyotha manarth rekham,
Kalyanim deva gowri –priya mama kavitha kanyakam twam gruhana.

THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN QUALITIES OF A GIRL ATTRIBUTED TO THE POEM OR QUALITIES OF A POEM ATTRIBUTED TO THE GIRL.

Qualities of a girl

Oh Lord, darling of Goddess Gowri,
Please accept and marry my poem, which is like a girl,
Who is well made up and ornamented,
Who has a pretty lovable gait,
Who is of very good character,
Who is or pretty attractive colour,
Who is being praised by all good people,
Who has sweet pleasant behavior,
Who is model among girls,
Who possess all ideals,
Who wears glittering ornaments,
Who behaves with decorum,
Who has the line of wealth in her palms,
And who is store house of all that is good.

Qualities of a poem

Oh Lord, darling of Goddess Gowri,
Please accept and marry my poem maid,
Which has good figures of speech,
Which is made up of simple lovable words,
Which has musical meter,
Which shines in well chosen letters,
Which is being praised by intellectuals,
Which has all good qualities,
Which aims at propagating devotion,
Which is a model poem,
Which has attractive phrases,
Which sounds soft and sweet,
Which has glittering and attractive import,
And which grants good to all

99
Idam the yuktham parama shiva karunya jaladhe,
Gathou thiryak roopam thava pada-shiro darshana dhiya,
Haribrahmanou thou divi bhuvi charanthou sramayuthou,
Kadam shambho sawamin kadhaya mama vedhyosi puratha.

Is it proper for you my Lord who is the ocean of mercy?
That while Lord Vishnu and Brahma took the forms of boar and bird,
With intention of seeing your head and feet,
Searched in vain the earth and sky,
Toiled and got tired but did not succeed.
You appeared and made yourself known before me easily,
Oh granter of all that is good, Oh my Lord.

100
Stothrenala maham pravachmi na mrusha deva virinchadaya,
Sthutyanam gananaprasanga samaye twam agra ganyam vidhoo.
Mahatmyagra vichaarana prakarane dhanathushasthomavath,
Dhoothaas twam vidhuruthhamotham phalam shambho bavat sevaka.

Oh Shambhu, all this praise I feel is enough,
Though I never wrote anything that is false.
When Lord Brahma and other Gods,
List all the great Gods,
They always put you as first.
And when your devotees search for the greatest God,
The other gods are moved away like the chaff from the grain,
And you are reckoned as the best among best of all grains.

Ithi Sree Paramahamsa pari vrujacharya Srimat Sankaracharya virachitha
Shivananda lahari Samaptham.

Thus ends Shivananda Lahari written by Sri Sankaracharya the Paramahamsa and Parvrijacharya.

[1] 432 Million years
[2] Dharma-righteousness
Its four legs are penance, cleanliness, mercy and truth.
[3] Can also be translated as “Oh Lord , who is very much loved by Goddess Durga”
[4] Paravathi whose scented hair is followed by bees.
[5] Name of Shiva meaning white Jasmine God
[6] A holy mountain temple in Andhra Pradesh
[7] another name of Parvathi
[8] Bird which only drinks rain water directly
[9] The bird of paradise
[10] The bird which only eats moon light
[11] Lady indicates consort of Shiva
[12] Became an arrow to destroy the three cities
[13] He is Nandi the bull on whom Shiva rides
[14] The world underneath.
[15] Poison obtained by churning of ocean,
[16]Serpants from Patala
[17] Tiger and elephant hides.
[18] See foot note to sloka no. 85
[19] Like Lord Rama
[20] Like sage Agasthya
[21] Like God Brahma
[22] Like Arjuna who sent arrows and pestle at him or Sakhya who used to throw stones at him.
[23] A deep meditation state when you forget yourself completely and become only him.

Adi Sankaracharya’s Bhaja Govindam-Worship Govinda at least in your old age-Prana Kishore

Bhaja Govindam-Worship Govinda at least in your old age.

041214_0558_SriRamaJaya3.png

The Acharya is believed to have composed the Bhajagovindam during his famous pilgrimage to Kashi (Benares).  The fourteen disciples are said to have accompanied him.  The story goes that when he was walking along the streets of Kashi, he was pained to observe an elderly man trying hard to learn Sanskrit grammar.


At his advanced age, the remaining valuable little time of his life should have been used for worshipping the God, instead of wasting on learning a language.

This prompted Sri Sankara to burst out this composition, a sort of rebuke to foolish way of living.

The Acharya urges the man to turn towards God and sing His glory instead of trying to learn a language.

A censure is implied when the Acharya calls the man a fool (Moodhamathe).  It may be added here that the tone of Bhajagovindam is not at all soft, but somewhat striking, in spite of its exotic poetic beauty and perfection of composition.  This is no wonder, because such a treatment is required to wake up man from his slumber.  A milder approach would delay the matter.

  The matter is urgent, as the Acharya explains in the next verse, for, when the hour of death approaches without any forewarning, the hard-learned verses of grammar are not going to save the poor soul.  Hence the song rightly starts without any preamble:

bhajagovindaM bhajagovindaM

govindaM bhajamuuDhamate .

saMpraapte sannihite kaale

nahi nahi rakshati DukRiJNkaraNe .. (1)

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.

mUDha jahiihi dhanaagamatRishhNaaM

kuru sadbuddhiM manasi vitRishhNaam.

yallabhase nijakarmopaattaM

vittaM tena vinodaya chittam. .. (2)

Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.

naariistanabhara naabhiideshaM

dRishhTvaa maagaamohaavesham.

etanmaaMsaavasaadi vikaaraM

manasi vichintaya vaaraM vaaram. .. (3)

Do not get drowned in delusion by going wild with passions and lust by seeing a woman’s navel and chest. These are nothing but a modification of flesh. Do not fail to remember this again and again in your mind.

naliniidalagata jalamatitaralaM

tadvajjiivitamatishayachapalam .

viddhi vyaadhyabhimaanagrastaM

lokaM shokahataM cha samastam .. (4)

The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

yaavadvittopaarjana saktaH

staavannija parivaaro raktaH .

pashchaajjiivati jarjara dehe

vaartaaM ko.api na pRichchhati gehe .. (5)

So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.

yaavatpavano nivasati dehe

taavatpRichchhati kushalaM gehe .

gatavati vaayau dehaapaaye

bhaaryaa bibhyati tasminkaaye .. (6)

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.

baalastaavatkriiDaasaktaH

taruNastaavattaruNiisaktaH .

vRiddhastaavachchintaasaktaH

pare brahmaNi ko.api na saktaH .. (7)

The childhood is lost by attachment to playfulness. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. But there is hardly anyone who wants to be lost in parabrahmam.

kaate kaantaa kaste putraH

saMsaaro.ayamatiiva vichitraH .

kasya tvaM kaH kuta aayaataH

tattvaM chintaya tadiha bhraataH .. (8)

Who is your wife ? Who is your son ? Strange is this samsara. Of whom are you ? From where have you come ? Brother, ponder over these truths here.

satsaNgatve nissN^gatvaM

nissaNgatve nirmohatvam.h .

nirmohatve nishchalatattvaM

nishcalatattve jiivanmuktiH .. (9)

From Satsangh comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jeevan Mukti.

vayasigate kaH kaamavikaaraH

shushhke niire kaH kaasaaraH .

kshiiNevitte kaH parivaaraH

GYaate tattve kaH saMsaaraH .. (10)

What good is lust when youth has fled ? What use is a lake which has no water ? Where are the relatives when wealth is gone ? Where is samsara when the Truth is known ?

maa kuru dhana jana yauvana garvaM

harati nimeshhaatkaalaH sarvam.h .

maayaamayamidamakhilaM hitvaa

brahmapadaM tvaM pravisha viditvaa .. (11)

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth.

dinayaaminyau saayaM praataH

shishiravasantau punaraayaataH .

kaalaH kriiDati gachchhatyaayuH

tadapi na muJNcatyaashaavaayuH .. (12)

Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.

dvaadashamaJNjarikaabhirasheshhaH

kathito vaiyaakaraNasyaishhaH .

upadesho bhuudvidyaanipuNaiH

shriimachchhankarabhagavachchharaNariH .. (12a)

This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada.

kaate kaantaa dhana gatachintaa

vaatula kiM tava naasti niyantaa .

trijagati sajjanasaM gatiraikaa

bhavati bhavaarNavataraNe naukaa .. (13)

Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly. Stanza attributed to Padmapada.

jaTilo muNDii luJNchhitakeshaH

kaashhaayaambarabahukRitaveshhaH .

pashyannapi cana pashyati muuDhaH

udaranimittaM bahukRitaveshhaH .. (14)

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors — all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. Stanza attributed to Totakacharya.

aNgaM galitaM palitaM muNDaM

dashanavihiinaM jataM tuNDam.

vRiddho yaati gRihiitvaa daNDaM

tadapi na muJNcatyaashaapiNDam.. (15)

Strength has left the old man’s body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless desires. Stanza attributed to Hastamalaka.

agre vahniH pRishhThebhaanuH

raatrau chubukasamarpitajaanuH .

karatalabhikshastarutalavaasaH

tadapi na muJNcatyaashaapaashaH .. (16)

Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar’s food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions. Stanza attributed to Subodha.

kurute gaNgaasaagaragamanaM

vrataparipaalanamathavaa daanam.h .

GYaanavihinaH sarvamatena

muktiM na bhajati janmashatena .. (17)

One may go to gangasagar(ganes), observe fasts, and give away riches in charity ! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births. Stanza attributed to Sureshwaracharya.

sura ma.ndira taru muula nivaasaH

shayyaa bhuutala majinaM vaasaH .

sarva parigraha bhoga tyaagaH

kasya sukhaM na karoti viraagaH .. (18)

Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content ? Stanza attributed to Nityananda.

yogarato vaabhogaratovaa

saN^garato vaa saNgaviihinaH .

yasya brahmaNi ramate chittaM

nandati nandati nandatyeva .. (19)

One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. Stanza attributed to Anandagiri.

bhagavad.h giitaa kiJNchidadhiitaa

gaNgaa jalalava kaNikaapiitaa .

sakRidapi yena muraari samarchaa

kriyate tasya yamena na charchaa .. (20)

Let a man read but a little from Gitaa, drink just a drop of water from the ganges, worship murari (govinda) just once. He then will have no altercation with Yama.Stanza attributed to dR^iDhabhakta.

punarapi jananaM punarapi maraNaM

punarapi jananii jaThare shayanam.h .

iha saMsaare bahudustaare

kRipayaa.apaare paahi muraare .. (21)

 

Born again, death again, birth again to stay in the mother’s womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy. Stanza attributed to Nityanatha.

rathyaa charpaTa virachita kanthaH

puNyaapuNya vivarjita panthaH .

yogii yoganiyojita chitto

ramate baalonmattavadeva .. (22)

 

There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. Stanza attributed to Nityanatha.

kastvaM ko.ahaM kuta aayaataH

kaa me jananii ko me taataH .

iti paribhaavaya sarvamasaaram.h

vishvaM tyaktvaa svapna vichaaram.h .. (23)

 

Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father ? Ponder thus, look at everything as essenceless and give up the world as an idle dream. Stanza attributed to surendra.

tvayi mayi chaanyatraiko vishhNuH

vyarthaM kupyasi mayyasahishhNuH .

bhava samachittaH sarvatra tvaM

vaaJNchhasyachiraadyadi vishhNutvam.h .. (24)

 

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of Vishnu soon, have samabhava always. Stanza attributed to medhaatithira.

shatrau mitre putre bandhau

maa kuru yatnaM vigrahasandhau .

sarvasminnapi pashyaatmaanaM

sarvatrotsRija bhedaaGYaanam.h .. (25)

 

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. Stanza attributed to medhaatithira.

kaamaM krodhaM lobhaM mohaM

tyaktvaa.atmaanaM bhaavaya ko.aham.h .

aatmaGYaana vihiinaa muuDhaaH

te pachyante narakaniguuDhaaH .. (26)

 

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. Stanza attributed to bharativamsha.

geyaM giitaa naama sahasraM

dhyeyaM shriipati ruupamajasram .

neyaM sajjana saNge chittaM

deyaM diinajanaaya cha vittam. .. (27)

 

Regularly recite from the Gita, meditate on Vishnu [thro’ Vishnu sahasranama] in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. Stanza attributed to sumatira.

sukhataH kriyate raamaabhogaH

pashchaaddhanta shariire rogaH .

yadyapi loke maraNaM sharaNaM

tadapi na muJNchati paapaacharaNam.h .. (28)

 

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path.

arthamanarthaM bhaavaya nityaM

naastitataH sukhaleshaH satyam.

putraadapi dhana bhaajaaM bhiitiH

sarvatraishhaa vihiaa riitiH .. (29)

 

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.

praaNaayaamaM pratyaahaaraM

nityaanitya vivekavichaaram.

jaapyasameta samaadhividhaanaM

kurvavadhaanaM mahadavadhaanam .. (30)

 

Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care.

gurucharaNaambuja nirbhara bhakataH

saMsaaraadachiraadbhava muktaH .

sendriyamaanasa niyamaadevaM

drakshyasi nija hR^idayasthaM devam. .. (31)

 

Oh devotee of the lotus feet of the Guru ! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the Indwelling Lord of your heart !

muuDhaH kashchana vaiyaakaraNo

DukRiJNkaraNaadhyayana dhuriNaH .

shriimachchhamkara bhagavachchhishhyai

bodhita aasichchhodhitakaraNaH .. (32)

 

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara’s apostles.

bhajagovindaM bhajagovindaM

govindaM bhajamuuDhamate .

naamasmaraNaadanyamupaayaM

nahi pashyaamo bhavataraNe .. (33)

 

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean.

“Sri Rama Jayam-Rama Koti Movement” “Sri Rama Jayam – 1 Crore Movement”-Prana Kishore

“Sri Rama Jayam-Rama Koti Movement” “Sri Rama Jayam – 1 Crore Movement”

                                     

Writing Sri Rama Jayam is called Likitha Jap- Writing Meditation or Writing Tapas

This gives one a complete sense of surrender to an inner conscience and peace while writing the golden words. All the 5 senses are engaged in the service of lord.

Why Only Sri Rama Jayam ?

Nama Japa -Japa means repeating.Nama means Name.Nama Japa means repeating the name.

Its also called Sankeerthana of Nama or name of the almighty.

This is one of the time tested easiest ways of Bhakthi Yoga.

Devotees chose their favorite deity or God name to repeatedly chant the name vocally or in mind any time,any where.

Devotees can form a group and do Sankeerthanam or singing together the name of the God.

Bhajans are one way of singing the glory of the God to focus only on the God together.

Nama Japa,Sankeerthanam,Bhajans all result only one one thing helping devotees identify them self with their God. We can call this group meditation through singing.

In ancient times Gurus knew that due to circumstances surrounding us it is difficult to meditate on the God since we easily get distracted due to various reasons.

Even In today’s time Nama Japa is the easiest way to meditate on the God.

Nama Japa is the simplest and easiest way to seeing the God in us and in everything

Bhishma considered chanting of the Vishnu sahasranama the best and easiest of all dharmas, or the means to attain relief from all bondage.

Adi Sankaracharya, the Advaita enlightened master, in verse 27 of his hymn, Bhaja Govindam, said that the Gita and Vishnu sahasranama should be chanted and the form of the Lord of Lakshmi-Narayana should always be meditated on. He also said that the Sahasranama bestowed all noble virtues on those who chanted it.

The Almighty has mentioned in Srimad Bhagawad Gita, that He resides in the hearts of those who chant and sing His Names .

Rama Nama

Tara means star cannot been seen by humans.Avatar means Tara coming to the world in human form to be visible to humans.Sri Rama is the 7th avatar out of the 10 avatars of Vishnu.Rama Avatar is the only avatar close to Humans.

Sri Rama-the all powerful divine magical name “Rama” is known as the Taraka Mantra. It is said that the syllable “Ra” is from the Ashtakshari mantra RA from “Om Namo NaRAyana” and the syllable “Ma” is from “Om NaMAh Shivaaya”. So the single name of Rama combines the divinity of both Shiva and Vishnu. as RAMA.

The question whether the Lord’s Name (Nama) or the Lord Himself (Nami) is superior. Narada has proved in the story with Sri Viswamitra through Sri Hanuman that Sri Rama’s name is superior and powerful than Sri Rama himself

Of all Names (namas) of the Almighty, Sri Rama Name is considered to be ideal for nama japam.

Shiva (Purusha) and Shakthi (Prakriti) are the manifestations of one Antharyami. Of all the many Avatars or avatāra of Vishnu, the maryadha purushothama, Sri Rama’s name, had remainined easy and beautiful source for spiritual enlightenment or moksha or mukti

when Rama crossed over to Lanka to battle against Ravana, the monkeys helped him to cross the sea by building a bridge of stones. These stones floated in the water because they had been inscribed with the words “Sri Ram” before throwing them in the water. This enabled them to float thus creating the bridge.Hence, people believe, writing name of “Srirama” will help to overcome problems leading to success.


Valmiki, just by repeatedly uttering ‘Ma-Ra’ (not even Ra-ma), could create the greatest epic Ramayanam.

Hanuman, just by doing Rama nama japam could cross seas, fight rakshasas, monsters, carry Sanjeevani parvatham, could save Rama and Lakshmana from Mahiravana,and could become Chiranjeevi.

Hanuman, Tulasidas,Kabirdas, Thyagaraja, Ramadasu, Sai Baba, Gandhi, are some of the greatest devotees who believed in Sri Rama Japam and could do wonders on their own right, speaks volumes on Nama Japam.Mahatma Gandhi spoke of Rama nama all the time and his last words when he died was “Hey Ram” which was inscribed on his Homage Stone in New Delhi

Though the Almighty has thousands of names (sahasranama), Rama nama japam is ideal for everyone. The name Ra-ma is combination of MaheshwaRA-MAheshwari, denoting one Almighty, who is Ardhanarishvara who is the single entity of Shiva (Purusha) and Shakthi (Prakriti), one who pervades everything—Antharyami.

Even breathing of all the living beings signify Ra-ma.

Purusha (absolute consciousness) / Maheshwa’Ra’, initiates the living-beings to use the life force Prakriti (absolute energy) / ‘Ma’heshwari. During inhalation and exhalation, bothShiva and Shakthi are in union, or co-exist, so life exists. When we do Rama nama japam, we do Pranayama, or conscious breathing, focussing on ‘Ra-ma’ (Inhalation/Exhalation), leading to God-realization.

In Brhad-vishnu-sahasranama-stotra, Uttara-khanda, Padma Purana 72.335, Lord Shiva addressed his wife, Parvati:

“Sri rama rama rameti rame rame manorame;

sahasra nama tat tulyam rama nama varanane”

“O Varanana (lovely-faced woman), I chant the holy name of Rama, Rama, Rama and thus constantly enjoy this beautiful sound. This holy name of Ramachandra is equal to one thousand holy names of Lord Vishnu.”

We can become closer to God Rama by repeating his name “Ram”

By repeating the name “Ram” we can accomplish everything in life

Pessimistic People will experience the Power of the Rama Nama

Pessimistic People who do not know what the Name of God can do?If they repeat it constantly alone they will experience its power. It can purify their mind completely.The Name can take us to the summit of spiritual experience.

Personal Ego Vanishes during Nama Japa

Kalachand Vidyalankar in 17th century initiated the practice of Nam Sankirtan in East Bengal Now, Bangladesh into the holy mantra : ” Om Jai Ram Jai Sri Ram “, and popularized it among the lower caste people . He noticed that during Nam Gaan, personal ego no longer exist, and people may get a profound spiritual pleasure.

Over come Evils of the world and Attain Bliss

Srimad Bhagavatam and many other scriptures in Sanatana Dharma advocate this as the simplest means to attain the Lord. Scriptures say, “While mental repetition of the Divine Names leads to the good of the individual, chanting the Divine Names loudly purifies the chanter, the listener and the very place where the chanting is done.” In keeping with the Kali Santarana Upanishad, Singing of the Maha Mantra as the only way to overcome the evils of the worldly and attain divine bliss.

Saint Thyagaraja completed 96 crore Times had darshan of Sri Rama

Saint Thyagaraja completed the recitation of the Taraka Naamam of Sri Rama ninety six crores of times and had the sowbhagyam of the darsanam of Sri Raama with Sita , Lakshmaana and Anjaneya in front of his house on the Thirumanjana veedhi of Thiruvaiyaru .

He is the great one who asked out of his Vairaghyam ,

” Nidhi chaala Sukhamaa ?

Raamuni sannidhhi seva sukhamaa ?

Mamatha Bhandhana yutha nara sthuthi sukhama ?

Sumathi Thyagarajanuthini KEERTHANA sukhama ? ”

It is believed that a calmness engulfs as one indulges in writing the Sri Rama Jayam bringing in more clarity of mind, tolerance and strength to withstand obstacles in life

A selfless and non-expectation while writing gives you more happiness and potential than expecting something writing. For you are a god’s child, and God knows what you want and will give you what you are destined for and deserve. You don’t need to ask God for anything.

There are many who make a wish and start and soon find that wish coming true,but then its important not to stop writing once your wish is fulfilled

Sri Rama Jayam” powerful 3 words are written before you start to write any examination,project,wedding card,planning for wedding, or anything of importance in India.

Rama Koti Likhita Japa is writing Sri Rama Jayam or sri Rama or Rama daily is like you meditating on Rama and will help you focus in life,bring inner peace leading to success in your life.

What do we write?

You can choose what you like best from the following:

Sri Rama Jayam

Sri Rama

Rama

Sitaramramram

On which paper do we write?

You can write on any paper or in a separate book.

Some temples,associations,book stalls sell these books for you to write in them.Pl make your own books.

write your first name,last name,Date of birth,star,Gothra on the first page of the “Sri Rama Jayam-Rama Koti Book”

Page format

Date Sri Rama Jayam Sri Rama Jayam Sri Rama Jayam Sri Rama Jayam Sri Rama Jayam

FREE :Sri Rama Jayam – One Crore Book can be downloaded free of cost at: http://www.pranakishore.com
http://www.onepagehinduism.wordpress.com

What time do we write?

You can write at any time of the day or on any day of the week

Pl ensure your body is clean,you had your shower,bath.

Your mind is clean and you are thinking of only Sri Rama when you write, that is the main objective of this writing.Do not watch TV and write just for the sake of writing it. It is of no use.

How many times should we write each time or day?

Start with writing 5 Times a day “Sri Rama Jayam” since we have 5 elements of the earth to be in sync.

Date Sri Rama Jayam Sri Rama Jayam Sri Rama Jayam Sri Rama Jayam Sri Rama Jayam

There is no specific number of times you should write each time or day.You can write each time say multiples of 5 or 9 like 9-18-27-36-45-54-63-72-81-90-99-108.108 is a magical number

Goal is to write 1 crore Sri Rama Jayam

Goal is to write 1 crore Sri Rama Jayam in your life time.

What Do We Do After Completing 1 Crore Sri Rama Jayam?

1 Send all the books to Sri Bhadrachallam Sri Rama Temple

2 Send all the books to any Temple who accept them for using them in their homas or during constructions in temple.They bury the books during constructions of temples,idols,

Sri Rama Jayam For Your Future Generations?

Write down your family ancestor names or family Tree.

Write down Names of every one in your family and extended family and allocate one book for each person or One page from your book to each person.Keep extra pages for your grand and great great grand children who are yet to be born

Imagine how you feel if you get a page in own hand writing from your father,mother,grand father,grand mother and great great grand parents.

How fortunate you are in life

How blessed you are in your life

What a Treasure

what else do you need in your life

Now you continue your family tradition to your great great grand kids

Sri Rama Jayam Myth?

At What age should we start writing Sri Rama Jayam?

Many people think we should start writing Sri Rama Jayam only when you are 70+yrs or after retirement.This is a myth and wrong.There is no mention in our vedas about this.We have seen old people writing and think that’s the right age to write

There are many who started but could not finish as they started at their later part of their life in their old age.

Its best to start after 18years when you understand better why you are writing and have more knowledge in general about our religion. Earlier you start faster you will finish your target.

Children can start writing from the time they know to write. A B C

When do we start? Start Today !

In what Language can we write?

You can write in any language you choose to write from English,Telugu,Tamil.Hindi,to any foreign language. Write in your mother tongue too

 

25 Benefits of writing The Holy Name Shri Ram Jayam

1. Helps you meditate on Sri Rama as you write.

2. Bring Inner Peace

3. Ego slowly vanishes

4. Patience develops as you write and write.

5. Listening skills improves

6. Calmness develops inside you

7. Anger slowly vanishes

8. Short Temperedness vanishes

9. Concentration increases you can study more at school-work better at office

10. Confidence increases

11. Courage increases to do what you want to do in life

12 . Inner Fear vanishes and you will now fear the unknown

13. Daily problems become easy to solve

14. Unsolved family problems you will solve them soon

15. Belief on God and Sri Rama increases which in turn increases your confidence

16. Self confidence increases

17. Domestic Financial problems will be solved increasing your savings

18. You will develop the mind to stop unnecessary spending( shopping under stress)

19. You can stop smoking in 21days by writing and listening Sri Rama Hanuman Chalisa

20. You can stop Drinking Alcohol and improve your health

21. You can stop many of your habits/addictions you want to stop

22. You will Eat less as your mind is not craving for food due to stress

23. Stress is reduced and under control by you

24. You will be Content all the time

25. You will be Happy all the time

When do we start?

Start Today !

Join

“Sri Rama Jayam-Rama Koti Movement” “Sri Rama Jayam-1 Crore Movement”

Sri Rama Jayam – One crore book can be downloaded free of cost at: http://www.pranakishore.com
http://www.onepagehinduism.wordpress.com

 

Start and end all conversations with ” Sri Rama Jayam ”

Prana Kishore

Vedam-A Positive Belief System For The Next Generation-How To live Your Life-Prana Kishore

VedamA Positive Belief System For The Next Generation-

How To live Your Life-Prana Kishore

Vedam is a positive belief system on how to live your life. Many sanskrit words do not have equivalent words in English and they cannot be translated.Intentionally few Telugu words have been written on the side to understand the beauty of the words by those who know Telugu.Telugu words have been written in English as the next generation know Telugu but cannot read.

This is helpful to Baby Boomers and other generations as well.

What is the deference between Vedas and Vedam?

The Vedas (Sanskrit véda “knowledge“) are a large body of texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism.The Vedas are apauruṣeya (“not of human agency”).They are supposed to have been directly revealed, and thus are called śhruti (“what is heard”),distinguishing them from other religious texts, which are called smṛti (“what is remembered”). In Hindu tradition, the creation of Vedas is credited to Brahma.The Vedic texts or śhruti are organized around four canonical collections of metrical material known as Saṃhitās, of which the first three are related to the performance of yajna (sacrifice) in historical Vedic religion:

  1. The Rigveda, containing hymns to be recited by the hotar, or presiding priest;
  2. The Yajurveda, containing formulas to be recited by the adhvaryu or officiating priest;
  3. The Samaveda, containing formulas to be sung by the udgatar or priest that chants;
  4. The Atharvaveda, a collection of spells and incantations, apotropaic charms and speculative hymns.[9]

The individual verses contained in these compilations are known as mantras. Some selected Vedic mantras are still recited at prayers, religious functions and other auspicious occasions in contemporary Hinduism.

Ancient powerful Mantras on all Gods 50 of them in sanskrit are composed and sang by Prana Kishore in his album”Om Shri Rama Hanuman Raksha” available at http://www.pranakishore.com and I Tunes,Amazon worldwide.These mantras are mixed with real sounds of Holy river Ganga and other rivers,Temple bells,rare birds to be effctive as Music Therapy to bring the temple inside your living room.It is enough if you know these 50 Mantras to be a true Hindu

Vedam


Is God There?

God Is There

The belief system is Vedam

Devudu unnada ?

Devudu Unnadu

Oka namakam is vedam (telugu words)

Animals have no common sense (Budhi) nor have Karma.Human beings have both.

Devathalu (Angels)are in swargam(heaven)as long as they have their punyam (Credit for Good deeds).

Once the punyam (Credit for good deeds) expires they fall to the earth(Bhulokam )

Earth (Bhulokam) has humans with Happiness,sadness,pleasures and difficulties

What is it we should do to reach Ishwara,Shiva,God ?

Who has to tell us how we should live and How we should pray ?

Ishwara ( God )only can tell us about this.

This is Vedam

Ishwarudu Vakku is vedam

Shiva or Gods word is Vedam

How to live ? What to do is vedam Given by Ishwara,Shiva or God

How to reach god is vedam

Shruthi is not in written form. It is in spoken form

How to reach god is vedam spoken as shruthi

Shruthi is spoken from Teachers (guru) to Students, it is not written in books

Vedam is very very old, ancient, would it work now in our modern world ?

Vedam works even in today’s time because,

The way we breath many many years back and now is the same.

That’s vedam.That is the truth

Vedam says no need to change,since it is the truth

Ishwara said no need to change vedams

Smrithi is in written form.

Smrithi can be also be in spoken form too

How to reach God?

Temple (Devalayam) is a way to reach God

At Temples in the evening,spiritual discourses( pravachanams ) are conducted.

Disourse (Pravachanam) is showing how everything happened in vedam

Its like showing to you in a magnifying glass

At Temples evening discourses are Ramayanam

Its for people to listen and learn about Dharma (Right way of living) for people to practice in day to day life. It’s a way to help people.

What is the definition of Dharma?

In short ”right way of living” or “Path of Righteousness”.

Dharma signifies behaviors that are considered to be in accord with order that makes life and universe possible,and includes duties, rights, laws, conduct, virtues and ”right way of living” or Path of righteousness.  The Classical Sanskrit noun dharma is a derivation from the root dhṛ, which has a meaning of “to hold, maintain, keep”.The meaning of word “dharma” depends on the context, and its meaning evolved as ideas of Hinduism developed over its long history.

Vedam is shruthi and Shruthi is Shastram (Specialised Knowledge)

Accept vedam as a promise since it is the truth

Practice vedam to reach God

Never argue against vedam

Never argue with people who do not believe in god or vedam,its a waste of time.

People belief system develops by the way they are raised from child hood.

People belief system changes with age,some believe in God at a later age or many not believe at all in this birth. That’s their fate.

We cannot change it.

We should not try to force people who do not believe in God

To reach God how do you know god is there?

Since you did not see God? or Speak to God

Earth is rotating you. You have accepted earth

Did you see Earth rotating? Did you not accept it as earth without questioning?

When you see something beautiful You want to know who is the owner?

who created it?

God created (shusti) nature.

Do you Know who created nature ? Sun? moon ? mountains?

rivers ? seas? birds? flowers?

God created them

Humans everyone are alike 2 hands,2 legs,1 Head, 2 eyes.2 Ears,1 Mouth etc

They have hunger and they need to sleep.

Who is making you breath when you Sleep?

You don’t see person who is doing all this? If you accept all this Why is it you are not accepting God Because you don’t see him

Narasimha avataram came to prove to to child Prahaladhu where God is.

God is there everywhere.


Narasimha, is 4th Avatar of Vishnu came to prove God is every where

Narasimha is often visualised as half-man/half-lion, having a human-like body,with a lion-like face and claws.This image is widely worshipped in deity form by a significant number of Vaishnava groups. He is known primarily as the ‘Great Protector’ who specifically defends and protects his devotees in times of need.

Hiranya asked Prahaladha if he shows any where will vishnu come?

Prahaladhu believed vishnu is there and every where


Prahaladhu came to know from Narada through shruthi

Vishnu wanted to make the belief of Prahaladhu come true

Hiranya asks Prahaladha if Vishnu is there in this pillar.

Prahaladha said Yes Vishnu is there in this pillar.

Vishnu comes as Narasimha from pillar and kills Hiranya kasikudu


Vishnu wanted to make the belief of Prahaladhu come true

Is God There?

God Is There

The belief system is Vedam

In our body we have 5 elements of earth.

God created this body and placed the mouth,eyes,ears,stomach in the right place.

Fire (Agni) goes up water goes down

When u drink water through mouth,Water goes down to stomach due to gravity

Agni vapour goes up from stomach.

Imagine if God placed Mouth where stomach is and place stomach where our mouth is.When we drink water can the water go up?

when we cook rice in a vessel

Imagine if reverse happens,

Water going up

Agni vapour going down

Can we cook rice? In vessel?

Parameswarudu (God) (unadu) exists is a belief

A belief System we must believe without questioning its existence

To reach ishwarudu (God)

we seek the help of ishwara (God) through vedam

What ever work you do,one does for sukham (Happiness ) only

Any women who leaves her husband,to go somewhere for sukham (happiness)cannot be considered a women

When the kid is about to go on travel

Mother gives food packed by her

Father gives money for travel

This is Dharma

Person who follows dharma,Achieves all happiness

Person who does not follow dharma,Suffers in his next birth, in what ever Birth he may take as human or animal


Rama Rajyam name came because when Shri Rama ruled he followed dharma.

There were No thief’s.

There were 3 times rain in a month.

Farmers were Happy and people had plenty of food.

Devathalu anugrahincheru Angels blessed people happily

Dharma chakram (wheel of Justice )must be rotating

Everything comes from earth (fruits,plants,rice,grains,food,water,oil,list goes on and on)

Earth is called vasundhara

As fruits flowers metals cars gas

Everything comes from earth Vasundhara

Did mother earth complain of this Weight that she is unable to carry?

When we follow vedam,dharma chakram will be rotating


How to Seek the Blessings of Devathallu (Angels)

We need to keep Devathalu(Angels) Happy with Agni Hothram and Vedams

All this is done only through vedam and only in Hinduism or sanathana dharma

1-Start fire Agni Hothram,

2-Repeat vedams

The smoke from fire reaches the angels in the sky

3-Devathallu (Angels) will come and Bless you

Human being cannot see devathalu (angels)

like they cannot see bright sun light for long

When you don’t know alphabets

How can you understand advanced Science subjects

Similarly unless you learn and understand vedam

You cannot understand about Devathalu (Angels)

How to make it Rain ? When you need it

When you want rain read Ramayanam at home

Vedams read during Agni Hothram,Are reason for good things to happen

Its a regular pratice in india to perform Agni Hothram by a large group of priests for rain in the city or village.

Why only brahmins read vedams?

It is very difficult to live as true Brahman or priest doing sandya vandanam,leading simple life.Brahmins learn and read sanskrit from child hood startingfrom mantras,slokas to vedas and vedams. Brahmins are generally very educated.

Shudrulu or Non Brahmins can also read vedams

Vedams are not restricted to Brahmins alone.

People who are selected to be on stage it’s Dharmam (Rule/tradition) to speak People who come as audience to listen must Just listen that’s Dharmam.

This is Sabha Dharmam( rules or traditions of a function)

Vedam only will say what’s Brahman Role is in life

Vedam only says whats sanyasins role is in life.(Brahmachari-one who gives up a married life)

Vedam only says what Each one of us role is in life

Gruhas ashramam is all about Married life

doing good to every one is most difficult

Sanyas Ashramam is all about you Discovering your self

Vedam gives happiness.

Vedam is tool and way to reach Ishwara

Respect pujari’s,priests and veda pandits

Pl namaskar all veda pandits,Pujaris,priests where ever you see them

touch their feet and seek their blessings.They are the persons who convey your wishes to God through mantras,archanas,puja in the temple.

we do not know which God is residing in which priest as god is there in every person and God is everywhere.

Is God There?

God Is There

The belief system is Vedam which teaches you how to live a great life

All this helps you develop a great winning Positive attitude to succeed.

There is no need to search for answers to questions.Our religion

Hinduism and Vedam has all the answers from Ishwara,God

we just have to slow down and look inside than outside for everything.

Join me in this quest to help others and our next Generation.

Subham

Prana Kishore

Valentine OM (AUM)-Prana Kishore

Valentine OM Final 1000x1000

Valentine OM ( AUM ) CD Release on 7th Feb 2014 world wide on I Tunes and Amazon Just In Time for Valentine’s Day

Valentine OM (AUM) is “The Breath of Happy Life “by singing Om alone or together to take care of the heart for happiness in a fun way in just 2 minutes.

Valentine Om is how two people can sing Om together in the same way for both of them to feel the Om inside their heart,body,mind for ultimate happiness.

Listen to Valentine Om ( AUM) click on Title below

Listen to Valentine Om ( AUM ) by Prana Kishore , Singing Om Made Easy

Valentine  OM ( AUM )-Heart-Happiness-Fun

Valentine OM (AUM) is “The Breath of Happy Life “by singing Om alone or together to take care of the heart for happiness in a fun way in just 2 minutes.

( You don’t have to be a Singer to Sing  Valentine Om)

Valentine Om is finding that 2 Minutes Time to Sing together  for both your hearts to be Happy for ever with love and affection.

Valentine Om is how two people can sing Om together in the same way for both of them to feel the Om inside their hearts,body,mind for ultimate happiness

Its not enough saying “Be My Valentine” unless you take care of his or her Heart for True Happiness. Roses and Flowers bring smiles but soon perish.

Find the time to sing Valentine Om together for everlasting  Love

Prana Kishore based in USA and India is a  singer,song writer,composer,producer and founder of Prana Music.He specializes In bringing ancient proven concepts from India and applies to the modern world for their happiness. Prana Kishore Music Therapy is for Next Gen. He plays Indian percussion instruments composes melodious music with rare instruments and his albums are available all over the world.

 Om or AUM  is a mystical Sound and a mantra in Sanskrit of  Hindu origin in India.

Prana Kishore poured his heart and soul in singing Valentine Om to make it easy  for  you to sing Om.His voice was recorded in HD with just one ancient Indian instrument  called Tambura a string instrument played to the scale of the sound of Om.

When you listen to the  Om you will feel the vibration inside your body and mind.

This peaceful and happy feeling can only be experienced and cannot be described.

Nature is made of 5 elements Earth, Water, Fire, Air, and Ether (sky).Our body is also made of the same 5 elements which needs to in sync with nature to preserve it.

Om is a powerful primordial Sound we need to capture it and preserve it within our body for Happiness.

How do we do it? We can in 3 Steps:

For Couples-Partners :

Sitting Position: Squat on the floor or sit in any comfortable position in a chair or you can stand too.Relax your body,hands legs,face.

Face :Your face must be smiling like the Buddha

Hands Mudra : Let your thumb finger touch the ring finger on  both hands and keep the hands facing upwards.

First Sing Individually ( You don’t have to be a Singer to Sing  Valentine Om)

Step 1  – Listen to Valentine Om by closing your eyes and feel the vibration of the Om in your body and mind.

Repeat step 1 for 3 times (1.5 x 3 =4.5minutes)

Step 2-Now sing along with Valentine Om till you synchronize with it or come close to it. If you sing Om differently it’s okay.Every ones Om is different.

 Repeat step 2 for 3 times (1.5 x 3 =4.5minutes)

Sing with your Partner

Step 3-Now Sing your Om along with your partner slowly synchronizing it

Now this becomes “ Your  Valentine Om “

Valentine Om is  two people singing Om together in the same way for both of them to feel the Om inside their hearts,body,mind for ultimate happiness

For Group Singing of Valentine Om

Let the group leader sing first and then let the group join their group leader

Singing Valentine Om in groups has the maximum effect on the entire group

And in the hall for the spectators listening to the group.

Whom will Valentine Om Help? Who Else Can Practice Valentine Om and how does it help them?

Improve relationships:

Stress is affecting relationships in our daily life. This can help remove stress.

Any two persons who want to improve their relationship.

Father-Son-Daughter,Mother-Son-Daughter,Brothers,Sisters,Two friends,

Improves Team Unity:

All teams can practice before every session.Sports Team,School Team,Cheerleading Teams,College Team,Football Teams,

Imagine if the team is in sync how many games you can win.

Why Om is so Powerful?

Om or AUM  is a mystical Sound and a mantra in Sanskrit of  Hindu origin in India.

The syllable is also referred to as omkara  “that which is sounded out loudly”.

Before creation began it was  the emptiness or the void.,meaning literally “no sky”, is more than nothingness, because everything then existed in a latent state of potential.

Hindus believe that as creation began, the divine, all-encompassing consciousness took the form of the first and original vibration manifesting as sound “OM”.

The vibration and Sound of “OM” symbolizes the manifestation of God in form. The mantra “OM” is the name of God, the vibration of the Supreme.

Eben Alexander III (born December, 1953 in Charlotte, North Carolina) is a neurosurgeon and the author of the best-selling Proof of Heaven: A Neurosurgeon’s Journey into the Afterlife, in which he shares his thoughts on his near-death experience and whether science can explain that heaven really does exist. In his book Eben says ” “I will occasionally use Om as the pronoun for God”,”OM” was the sound I remembered hearing associated with that omniscient,omnipotent,and unconditionally loving god”.

OM! This Imperishable Word is the whole of this visible universe.

What has become, what is becoming, what will become – all of this is OM.

And what is beyond these three states of the world of time – that too  is OM.

Health benefit of Singing Om

Om helps you control your mind.

Inner Fear, Anger,Anxiety reduced,High Blood Pressure Reduces,Stress is gone, Person remains calm,Gains Self Control to Stop Smoking and Drinking, Believes in God, Believes In Relationships, Person feels content with life,Will not feel lonely, Regains Hope,Inner Peace,Happiness,and Develope Positive Attitude towards  Life and Future,

What Happens inside when you sing Om?

Om Vibration travels in the form of sound into your body and mind to make you feel the vibration to bring inner peace and happiness.

Om vibration is like meditation. You control your mind from thinking which is meditation. When you meditate you feel the inner peace and happiness. When you are happy inside you are happy out side. When you are happy your health improves and positive attitude develops to succeed in everything you do.

It all started with just listening to the Sound. The Sound of Om

 “The one syllable Om (AUM)-Who so ever knows this one syllable obtains all that he desires”.

 Valentine Om ( AUM) –Heart, Happiness and Fun released world wide through I Tunes and Amazon on 7th Feb 2014 just in time for Velentine’s day .

Let me know your views and experiences through my site http://www.pranakishore.com

Prana Kishore

www.pranakishore.com

Vijayadasami Day- Sri Rama’s Victory over Ravana

Vijayadashami also known as DashaharaDussehraDashain (in Nepal), Navratri or Durgotsav is one of the most importantHindu festivals celebrated in various forms, across IndiaNepal and Bangladesh.

The name Dussehra is derived from Sanskrit Dasha-hara literally means removal of ten referring to Lord Rama‘s victory over the ten-headed demon king Ravana.[1] The day also marks the victory of Goddess Durga over the demons Mahishasur. The name Vijayadashami is also derived from the Sanskrit words “Vijaya-dashmi” literally meaning the victory on the dashmi (Dashmi being the tenth lunar day of the Hindu calendar month).

As the name suggests Vijayadashmi or Dussehra is celebrated on the tenth day of the month of Ashwin according to the Hindu lunisolar calendar which corresponds to September or October of the Gregorian calendar. The first nine days are celebrated as Maha Navratri(Devnagari: नवरात्रि, ‘nine nights’) or Sharada Navratri (the most important Navratri) and culminates on the tenth day as Dasara.

In India, the harvest season begins at this time and so the Mother Goddess is invoked to start the new harvest season and reactivate the vigor and fertility of the soil. This is done through religious performances and rituals which are thought to invoke cosmic forces that rejuvenate the soil. Many people of the Hindu faith observe through social gatherings and food offerings to the gods at home and in temples throughout India and Nepal.

Victory of God Rama over Ravana[edit]

See also: RamayanaShri Rama, and Ravana

Effigy of Ravana burns

As per Hindu religion, on this day in the Treta Yug, Rama, also called Shri Ram, the seventh avatar of Vishnu, killed the great demon Ravanawho had abducted Rama’s wife Sita to his kingdom of Lanka. Rama, his brother Lakshmana, their follower Hanuman and an army of monkeys fought a great battle to rescue Sita. The entire narrative is recorded in the epic Ramayana, a Hindu scripture.

Rama had performed “Chandi Homa” and invoked the blessings of Durga, who blessed Rama with secret knowledge of the way to kill Ravana. On the day of Ashvin Shukla Dashami, Rama’s party found Sita and defeated Ravana. Thus it is termed as Vijaya Dashami. Based on the inferences from Valmiki’s Ramayana, Kalidas’s Raghuvans, Tulsidas’s Ram Charit Manas, and Keshavdas’s Ram Chandra Yas Chandrika as well as common perception in India, Rama, Sita, and of Lakshmana returned to Ayodhya on the 30th day of Ashvin (19–20 days after Vijayadashmi). To mark the return of Lord Rama, in the evening, the residents of Ayodhya lit their city with millions of earthen lamps (called Deepak). Since then, this day is celebrated in India as Deepawali or Diwali.

Many people perform “Aditya Homa” as a “Shanti Yagna” and recite Sundara Kanda of Srimad Ramayana for 5 days. These Yagna performances are thought to create powerful agents in the atmosphere surrounding the house that will keep the household environment clean and healthy. These rituals are intended to rid the household of the ten bad qualities, which are represented by 10 heads of Ravana as follows:

  1. Kama vasana (Lust)
  2. Krodha (Anger)
  3. Moha (Attachment)
  4. Lobha (Greed)
  5. Mada (Over Pride)
  6. Matsara (Jealousy)
  7. Swartha (Selfishness)
  8. Anyaaya (Injustice)
  9. Amanavta (Cruelty)
  10. Ahankara (Ego).

Some householders perform Yagnas thrice daily along with Sandhya Vandana, which is also called Aahavaneeya Agni, Grahapatya Agni or Dakshina Agni. In addition, the Aditya Homa is performed with the Maha Surya Mantras and the Aruna Prapathaka of the Yajurveda. These mantras are believed to keep the heart, brain and digestive functions in balance in the absence of adequate sunlight in the winter months.

Victory of Durga Mata over Mahishasura

Some of the demons, or Asuras, were very powerful and ambitious and continually tried to defeat the Devas, or Gods, and capture Heaven. One Asura, Mahishasura, in the form of a buffalo, grew very powerful and created havoc on the earth. Under his leadership, the Asuras defeated the Devas. The world was crushed under Mahishasura’s tyranny, the Devas joined their energies into Shakti, a single mass of incandescent energy, to kill Mahishasura.

A very powerful band of lightning emerged from the mouths of BrahmaVishnu and Shiva and a young, beautiful female virgin with ten hands appeared. All the Gods gave their special weapons to her. This Shakti coalesced to form the goddess Durga. Riding on a lion, who assisted her, Durga fought Mahishasura. The battle raged for nine days and nights. Finally on the tenth day of Ashvin shukla paksha, Mahishasura was defeated and killed by Durga.

Hence Dasha-Hara is also known as Navratri or Durgotsav and is a celebration of Durga’s victory. Durga, as Consort of Lord Shiva, represents two forms of female energy – one mild and protective and the other fierce and destructive.

Homecoming of Durga Maata

Daksha, the Lord of the Earth, and his wife Prasuti, had a daughter called Sati. As a child, Sati started worshipping Lord Shiva as her would-be-husband. Lord Shiva was pleased with the Sati’s worship of him and married her. Daksha was against their marriage but could not prevent it. Daksha arranged a yagna to which everyone except Lord Shiva was invited. Sati, feeling ashamed of her father’s behaviour and shocked by the attitude meted towards her husband, killed herself. Lord Shiva was anguished when he discovered this. He lifted Sati’s body on his shoulders and started dancing madly. As the supreme power was dancing with wrath, the world was on the verge of destruction.

Then Lord Narayana came forward as a saviour and used his Chakra to cut Sati’s body into pieces. Those pieces fell from the shoulders of the dancing Shiva and scattered throughout the Indian subcontinent. Shiva was pacified when the last piece fell from his shoulder. Lord Narayana revived Sati. The places where the pieces of Sati fell are known as the “Shakti Piths” or energy pits. Kalighat in Kolkata, Kamakshya near Guwahati and Vaishnav Devi in Jammu are three of these places.

In her next birth, Sati was born as Parvati or Shaila-Putri (First form of Durga), the daughter of Himalaya. Lord Narayana asked Shiva to forgive Daksha. Ever since, peace was restored and Durga with her children Saraswati, Lakshmi, Kartikeya, Ganesh and her two sakhis – Jaya and Vijaya visit her parents each year during the season of Sharatkal or autumn, when Durga-Puja is celebrated.

End of Agyatawas of Pandavas

In the age of Dvapara YugaPandavas – the five acknowledged sons of Pandu (Sanskrit: पांडु), by his two wives Kunti and Madri – lost to Kauravas in a game of dice, and both spent twelve years of Vanawas, or exile to the forest, followed by one year of Agnyatawas. The brothers hid their weapons in a hole in a Shami tree before entering the Kingdom of Virat to complete the final year of Agnyatawas. After that year, on Vijayadashmi, they recovered the weapons, declared their true identities and defeated Kauravas, who had attacked King Virat to steal his cattle. Since that day, Shami trees and weapons have been worshipped and the exchange of Shami leaves on Vijayadashmi has been a symbol of good will and victory. This is also called Shami/Jambi Puja

Kautsa’s Guru Dakshina

Kautsa, the young son of a Brahmin called Devdatt, lived in the city of Paithan. After completing his education with Rishi Varatantu, he insisted on his guru accepting Guru Dakshina, a present. The guru said, “Kautsa, to give dakshina in return for learning wisdom is not appropriate. Graduation of the disciple makes the guru happy, and that is the real Guru Dakshina.”

Kautsa was not satisfied. He still felt it was his duty to give his guru something. The guru said, “All right, if you insist on giving me dakshina, then give me 140 million gold coins, 10 million for each of the 14 sciences I have taught you.”

Kautsa went to King Raghu. Raghuraja was an ancestor of Lord Rama, famous for his generosity. But just at that time he had spent all his money on the Brahmins, after performing the Vishvajit sacrifice. Raghuraja asked Kautsa to return in three days. Raghuraja immediately left to get the gold coins from Indra. Indra summoned Kuber, the god of wealth. Indra told Kuber, “Make rain full of gold coins, fall on the Shanu and Aapati trees around Raghuraja’s city of Ayodhya.”

The rain of gold coins began to fall. King Raghu gave all the coins to Kautsa, and Kautsa hastened to offer the coins to Varatantu Rishi. Guru had asked only 140 millions, so he gave the rest back to Kautsa. Kautsa was not interested in money, considering honour to be more valuable than wealth. He asked the king to take the remaining gold coins back. But the king refused, as kings do not take back the daan (gift).

Finally Kautsa distributed the gold coins to the people of Ayodhya on the day of Ashvin shukla dashami. In remembrance of this event, there has been a custom of plucking the leaves of the Aapati tree, and then people present these leaves to one another as gold.

Dasha-Hara in different parts of India

In Kashmir, Himachal Pradesh, Uttar PradeshUttarakhand and western Bihar, it is tradition to plant barley seeds in earthen pots on the first day of Navratri. On the day of Dasara, the nine-day old sprouts (called noratras or nortas or of nav ratris or nine nights) are used as symbols of luck. Men place them in their caps or behind their ears.

In most of northern India and some parts of Maharashtra, Dasha-Hara is celebrated more in honour of Rama. During these 10 days many plays and dramas based on Ramayana are performed. These are called Ramlila. There are outdoor fairs and large parades with effigies of Ravana (a mythical king of ancient Sri Lanka), his brother Kumbhakarna and son Meghanad. The effigies are burnt on bonfires in the evening. After Dasara, the hot summer ends, especially in North India. The onset of cold weather is believed to encourage infections. The burning of the effigies, filled with firecrackers containing phosphorus, supposedly purifies the atmosphere, while the temples perform Chandi Homa or Durga Homa, with the same intent.

In the Kumaon region of Uttarakhand, the Dasara festival starts with the performance of Ramlila which is unique as it is based on the musical rendering of the katha or story of Lord Rama. It is based on the theatrical traditions set by Uday Shankar during his stay in Almora; these traditions were further enriched by Mohan Upreti and Brijendra Lal Sah. Known as the Almora or Kumaon style, Ramlila has been recognised by UNESCO in its 2008 report as one of the representative styles of Ramlila in India.[2]

Himachal Pradesh

Kullu Dussehra is celebrated in Kullu Valley of Himachal Pradesh. It is celebrated in the Dhalpur maidan in the Kullu valley. Dussehra at Kullu commences on the tenth day of the rising moon, i.e. on ‘Vijaya Dashami’ day itself and continues for seven days. Its history dates back to the 17th century when local King Jagat Singh installed an idol of Raghunath on his throne as a mark of penance. After this, god Raghunath was declared as the ruling deity of the Valley

Southern India

Vijayadashami is celebrated in various ways in different parts of South India. Celebrations can take many forms, ranging from worshipping the goddess Chamundeshwari (Durga) to exhibiting colorful toys-, celebrated as Golu in Karnataka, Andhra Pradesh and Tamil Nadu from Navratri onwards.

There is a legend related to the exhibition of toys that is known as “Bombe habba” in Karnataka, “Bommala Koluvu” in Andhra Pradesh and Golu or Kolu in Tamil Nadu. Since the goddess Durga needed tremendous power, all other gods and goddesses transferred their power to her and they all stood still as statues. To respect the self-sacrifice of these deities during the festival days, Hindus revere morities, which are small statues in the shape of particular gods and goddesses. Golu ends on Dasara.

Vijayadashami is also the auspicious day for starting their formal education. Students keep their books and workers their tools for puja on the ninth day of Navratri (Ayudha Puja, Saraswathi Puja); these are taken back and used after puja on the tenth day (Vijayadasami). The practice is so old that in many parts of south India, even non-Hindus follow this tradition. In 2004, many churches in Kerala formally adopted the same tradition of introducing young children to education on Dasara day.

Andhra Pradesh

Vijayadashami has great importance in the Telugu household. For life events such as starting a new business/ venture, or buying a new home or vehicle, rituals take place on this auspicious day. They perform Ayudha Puja where they sanctify vehicles and other new items. In the evenings, a procession is taken up in all major cities where people dress up as characters from the Ramayana and perform stage shows called Ramlila. Huge effigies of RavanaKumbhakarna and Indrajit or Meghanada are burned, signifying victory of Lord Rama.

In the Telangana region, younger family members usually pay respects to their elders by giving them leaves of Shami tree/ Jambi tree, and seeking their blessings. In Hyderabad, Durga Puja is being celebrated for more than 60 years now. There are 5 major organisation that celebrate the Durga puja across the city. The Durga temple in Warangal is located adjacent to Badrakali Lake located in Center. Alampur Jogulamba Temple is one of the Astadasa Shaktipeethas, 18 prominent Temples dedicated to Goddess Shakti. It is mentioned several times in ancient scriptures. Sharan Navaratri is the biggest festival at Alampur Jogulamba Temple. The concluding event, Theppotsavam (boat festival) is an eye-catching event held on Vijaya Dasami at Krishna – Thungabhadra sangamam (confluence of River Krishna and Tungabhadra). Girls play bathukamma by placing a clay pot decorated with flowers around which they dance.

This festival is celebrated in all temples of Durga. Shodasa Upacharam is offered to her. During Navratri (“nine nights”), Goddess Durga is decorated in her different aspects like Bala Tripura Sundari, Mahishasura Mardhini, Annapoorna, Kali, Raja Rajeshwari, Kanaka Durga, Lakshmi, Saraswati and Gayatri Devi. On the river banks of Krishna at Vijayawada, in an age-old temple of “Sri Durga Malleswar Swami” and on a hill called “Indra-Kila-Adri”, Dasara & Navratri are celebrated every year with great pomp & show and tens of thousands of people visit this temple during this time. These celebrations are concluded on the tenth day of “Vijaya Dashami”, which is usually a national holiday. In Vijayawada on Vijayadashami day, Teppa Utsavam is celebrated, in which Durga’s image is placed on a big boat decorated with flowers and lights, is celebrated in the evening.

Karnataka

In KarnatakaAyudha Puja, on the ninth day of Dasha-Hara, is celebrated with the worship of implements used in daily life such as computers, books, vehicles, or kitchen tools. Buses, trucks and machines in factories are decorated. The effort to see the divine in the tools and objects one uses in daily life is central to this celebration, so it includes all tools that help one earn one’s livelihood. Knowledge workers go for books, pen or computers, farmers the plough and other agricultural tools, machinery for industrialists and cars/buses/trucks for the transportation workers—all are decorated with flowers and worshiped on this day invoking God’s blessing for success in coming years.

It is believed that any new venture such as starting of business or purchasing of new household items on this day is bound to succeed.

Shastra puja, or the worship of the weapon Shastra/Astra used by Goddess Durga, are worshiped on this day, in some areas.

Mysore Dasara

The legend associated with the Shami tree finds commemoration during the renowned Mysore Dasara & Navratri celebrations at Mysore. The Mysore celebrations also strongly emphasize the Durga legend described above, as may be expected in the city built at the very site of the events of the Durga legend. On Vijaydashami day, at the culmination of a colourful 10-day celebration, the goddess Chamundeshwari is worshiped and then borne in a grand procession on a Golden Ambari or elephant-mounted throne through the city of Mysore, from the historical Mysore Palace to the Banni Mantapa. Banni is the Kannada word for the Sanskrit Shami, and Mantapa means “Pavilion

Madikeri Dasara

In Madikeri, Dasha-Hara is celebrated in a different style. Madikeri Dasara has a history of over 100 years. Dasha-Hara begins with Kargas from four Mariamma Temples. There is a procession of 10 Mantapas from 10 Temples on the night of Vijayadashami.

Different stories from parts of Ramayana or Mahabharata are chosen as themes for each tableaux from each of the 10 temples and a grand show is put up in the middle of the night amidst a huge crowd thronging from all over. The best Tableaux is awarded each year. Later, these cars proceed towards “Banni Mantap” near mahadevapete in the town where Pooja is offered. This marks the culmination of the Navarathri celebrations. This being the last day- goes on from 11 in the night till next dawn. The festival, which is thought of as the “Victory of Good over Evil” and “Return of Rama from Exile” is celebrated in grand style. Because the day is auspicious, people inaugurate new vehicles, machines, books, weapons and tools by ceremonially asking god to bless the new items.

Kerala

The last three days of the Navratri festival, i.e. AshtamiNavami, and Dashami are celebrated as Saraswati Puja. The celebrations start with the Puja Veypu (Offering for Worship). It consists of placing the books for Pooja on the Ashtami day. It may be in one’s own house, in the local Nursery School run by traditional teachers, or in the local temple. The books will be taken out for reading, after worship, only on the morning of the third day (Vijaya Dashami). It is called Puja Eduppu (Taking back after Puja). Children are happy since they are not expected to study on these days. On the Vijayadashami day, Kerala celebrates Vidyarambham also known as Ezhuthiniruthu or Initiation of Writing where children between two and three years old are formally initiated before they are admitted to nursery schools. The child is made to write for the first time on the rice spread in a plate with the index finger, guided by an elder of the family or by a reputed teacher. The little ones will have to write “Hari Shri Ganapataye Namah” and recite the same to mark the auspicious entry into the world of education. This is considered a memorable event in the life of a person. Ayudha Puja is also conducted during this period.

Tamil Nadu

In Tamil Nadu, the festival incorporates worship of the goddesses LakshmiSaraswati, and Shakti. In Kulasekarapatnam located 20 km from Tiruchendur (Thoothukudi Dist), Dasara festival is celebrated very uniquely. The Mutharamman temple is extraordinary, as it has God Shiva and Goddess Shakthi in the same shrine. Any prayers offered in the temple are granted, as Shiva and Shakthi reside in the temple happily together. More than 1,500,000 devotees gather together and celebrate Navratri in this village. This coastal village used to be a port in its earlier days.

People fast on all 9 days and tie a holy thread on fist. People dress up as a different God each day and collect money. The money is offered to the temple on the end of the ninth day. Children love the different casting of people during this season. This festival marks a colorful season in this area.

Western India

Maharashtra

In Maharashtra, the festival is celebrated on the tenth day of the month of Ashwin (which falls in October) according to the Shaka Hindu Calendar. These three and a half days in the Hindu Lunar calendar are considered very auspicious. On the day of Dasara, the deities installed on the first day of the Navratri are immersed in water. People visit each other and exchange sweets.

People worship the Apta tree (Bauhinia racemosa) and exchange its leaves (known as golden leaves) as a symbol of gold wishing each other a bright and prosperous future. The tradition of exchanging Apta leaves is symbolic of Raghuraja, an ancestor of Rama and Kubera. Many artisan communities ritually worship tools of all kinds and they are given rest on this specific day. The saffron-coloured Marigold are particularly associated with and sold in significant quantities during this festive period. They are used for both worship and decorating homes and work-places.[3]

On this day people also ritually cross the border of their community in a ceremony known as Simollanghan (Marathi: सीमोल्लंघन translation: crossing the border). This practice has its roots in the idea that this day is an auspicious one on which to start new ventures. In ancient times kings used the feast of Dasara to cross the frontier and fight against their neighbouring kingdoms. Thus Dasara also marks the beginning of the war season[citation needed].

Eastern India[edit]

Odisha[edit]

Vijaya Dashami or Dussehra is celebrated as Durga Puja in two different ways in Odisha. In major Shakti Peethas like Tara Tarini (Breast Shrine of Adi Shakti) and Bimala (Jagannath Temple) or other temples of the goddesses, the Durga Puja is observed with rituals for a period of 10 to 16 days, known as Shodasa Upachara. The goddess Durga is also worshiped by devotees in different pendals throughout the state. The pendals are beautifully decorated. The last day of the Sharodiya Durga Puja is known as Vijayadashami. After the last ritual Aparajita Puja is performed to the goddess, a tearful farewell is offered to her. The women offer Dahi-Pakhal (cooked rice soaked in water, with curd), Pitha (baked cakes), Mitha (sweets) and fried fish to the Goddess. Most of the community pujas postpone the farewell as long as possible and arrange a grand send-off. The images are carried in processions known as Bhasani Jatra or Bisarjan Jatraaround the locale and finally are immersed in a nearby river or lake. After the immersion of the deity, people across the state celebrateRavan Podi, in which they burn an effigy of the demon Ravan.

Bengal[edit]

Sindur being applied on the forehead of Goddess Durga during Vijaya Dashami.

In Bengal, Dussehra is celebrated as Durga Puja. Deities of the goddess Durga are worshipped for five days, and on the fifth day (Vijaya Dashami) immersed in a river or pond. This is referred as Durga Bisarjan/Bhashaan. In Jharkhand, Bengal, Assam and Odisha, the goddess Kali, an appellation of Durga, is also worshipped as a symbol of Shakti (Power).

Ashok Vijaya Dashmi[edit]

The Ambedkarite people in India celebrate this festival as Ashok Vijayadashmi, since the Mauryan Emperor Asoka is believed to have converted to Buddhism on this day.[4] Also Dr. Ambedkar had converted to Buddhism on this day at DeekshabhoomiNagpur in 1956, which fell on 14 October in that year.

Nowadays Ashok Vijaya Dashmi is being celebrated all over India by the followers of Dr Babasaheb Ambedkar. The grand festival and congregation is held at Nagpur, Maharashtra, where millions of people gather to remember the Dhhamma-Chakra Pravartan done by Dr Ambedkar and to celebrate Ashoka Vijayadashami. These people do not burn an effigy of Ravana.

Ambedkarite people celebrate it by organizing community celebrations, with speeches and meals. It also accompanied by entertainment programs based on Buddhist themes. In some places it is a full day program.

Vishwakarma Divas[edit]

Dasha-Hara is also Vishwakarma Divas – the National Labor Day of India. Veda Vyasa is considered the foremost guru and Vijayadashami is also celebrated as Vyasa puja.

Dasain in Nepal[edit]

Main article: Dasain

An elder of the family doing tilak ritual to the younger

Vijayadashami(विजयादशमी) or Dasain(दशैं) is the biggest festival of the year in Nepal that falls in September/October and is celebrated by Hindu and non-Hindu Nepalis. The 10th day of Dasain is Vijayadashami, on which elders put Tika and Jamara on the forehead of younger members of the family. Jamara is sown on the first day of the festival which becomes greenish yellow of about 10–20 cm length which represent symbol of victory. Some ethnic groups receive Tika and Jamara only on the 10th day whereas others continue to receive until the following full moon. Depending upon the relationship, people offer ‘Dakshina’ after receiving the Tika and Jamara. On the eighth day of the festival, people offer sacrifice of goats, buffalo, chicken etc. to goddess Durga. Meat is heavily consumed after the sacrifice taken as the gift of god. People visit their relatives and exchange greetings throughout the 15 days of the festival. Temples of goddess Durga are crowded throughout the days of the festival in different parts of the country. For many people and specially children, buying of new clothes bears special importance. Since the expenditure during the days of the festival is significant, many poor people find it difficult to manage. Nepal observes the longest holidays of the year and highest mobility of the people during these days as people visit their relatives. In the past, until the fall of Monarchism in 2008, the only Hindu Monarch on the Planet, the King of Nepal, used to put tika on the foreheads of the people.

Dussehra in Bangladesh

In Bangladesh, it is a five-day long festival and is celebrated in mandaps (congregation). The largest festival is held at Dhakeshwari temple and Ramkrishna missionary in Dhaka. On the day of Dasha-Hara, clay statues of the Goddess Durga are submerged in rivers. The pooja is performed with turmeric and other pooja items, which are added to the river in order to help the water yield better crops.

Lets all recognize and leave the 10 qualities in each house hold, which are represented by 10 heads of Ravana as follows:

  1. Kama vasana (Lust)
  2. Krodha (Anger)
  3. Moha (Attachment)
  4. Lobha (Greed)
  5. Mada (Over Pride)
  6. Matsara (Jealousy)
  7. Swartha (Selfishness)
  8. Anyaaya (Injustice)
  9. Amanavta (Cruelty)
  10. Ahankara (Ego).

Vijayadasami day is the day to start new ventures,hobbies, anything new one wants to succeed.Also a good day to leave bad habbits and start new habbits.(Quit smoking),Start exercising,start  a healthy life style,the list goes on.What ever you start today you will succeed as great events and victories happened even to Sri Rama.

Ms Danielle Riordan says “Iam Gauri Maheswari and Iam a Hindu”

Ms Danielle Riordan says “Iam Gauri Maheswari and Iam a Hindu”

She explains in simple terms Basics of Hinduism by Gauri Maheshwari (Danielle Riordan)

Raised Catholic, and considering herself spiritual for many years, Danielle decided to convert to Hinduism.Hinduism is a way of life for Danielle. In fact, it is the very essence of life and gives her purpose in all she does. It makes her a kinder, gentler person because she realizes that God is in everyone and so she must treat people the way she would treat God.

Prana Kishore placed this link only to show how Ms Gowri explained so well  about Hinduism.Great Questions simple answers by her.

Lord Rama’s 10 Principles For Happiness – Words Of Wisdom

Lord Rama’s 10 Principles For Happiness – Words Of Wisdom

 Following are some selected Words of Wisdom from Rama as relayed in the books on Rama that were written by Shakuntala Bodas.

 Happiness is the attitude of your mind. The mind needs to be trained to be at peace and filled with joy. Man is truly rich when he is fearless, unworried and at peace with himself.

No matter what the wealth of a man, if he yearns for more, he is poor. The wealthy man is the one who is beyond desires!

It is not the action, but the motive behind the action that is important! (Example: If a man kills another for his tennis shoes he is considered evil. If a man kills someone to protect children from being killed by another his act is noble and he is a hero to all. Yet in both cases, a man was killed.)

It is best not to criticize, for one gets into the habit of doing so. Learn to see God in everyone and everything!

 When we feel or display hard feelings toward others we create an opening for an attack from them and thus we suffer.

 Look within for peace and bliss!

 Cowardice is sin!

 God proves the devotee by means of severe ordeals. He tests his faith, endurance and patience. (I keep asking God, why do you keep testing my patience, you know I do not have any!)

 It is the nature of Rama never to leave any person who He comes into contact with him. That person may be pious or sinful, but Rama is the same toward that person. (Rama always refers to Himself in the third person and I can attest to the truth of His statement. It reminds me of Jesus telling His disciples I am with you always! They are/were one and the same and their statements reflect this.)

The Will of God is expressed in the Laws of Nature!

 We have to learn how to enjoy the Bliss of the sound sleep state in an awakened state.

 The happiest ones in the world are those that have the least number of desires. If you divide the number of desires fulfilled by the total number of desires you have, that will give you a measure of your happiness. If you have one good thing happen to you and you have no desires (1/0) your happiness becomes infinite

 Each person has a role to play in the cosmic drama. When a person egoistically determines that he is responsible for the part he plays; he is in trouble. He should perform his part and leave the credit for and the result in Gods hands, mentally relinquishing any egoistic part in the event. To make our will the Lords Will is the only sure way of eliminating the ego. (The reason that this has to be done is because if we have the slightest trace of ego we will never see what we really are, Divine! All that really exists is the One of which we are all a part.)

 Rama says attainment of the egoless condition is Realization of the Self!

 Life is not fair. Not true, life is completely fair, but not when considered within one lifetime. However, if we all have lived many lives then the experiences of the present life are caused by previous lives and thoughts. Rama said that all desires are eventually fulfilled for everyone, in this lifetime or the next, etc.

The personal ego of a Self-realized man does not disappear. It is under control of the Self. The man acts, appears as a man, seems to take pride in His actions, but the Self is really directing the show.

Surrender completely to the Divine, but have something worthy to surrender.

Total surrender has great strength in it. It brings down Lord Almighty to the side of the devotee; thereby the devotee becomes full of joy and happiness.

The mystic cultivates a spiritual yearning so that he may see his Beloved in all beings in nature and in space too!

Rama’s Ten Principles for Happiness-

Make Shri Rama Your Role Model

1. Remain wakeful and make a constant conscious effort to speak the Truth with your physical and mental organ of speech

2. Sound health is a very useful aid for you in spiritual progress. Thus try to keep your physical body healthy by eating properly and exercising regularly.

 3. Chant constantly the name of God with each breath in and out, faithfully and devotedly keeping your goal in mind and remaining wakeful.

 4. Avoid the habit of taking intoxicating drugs or alcohol which gives rise to lethargy.

5. No power on earth can take away my cheerfulness, courage and joy. Let this conviction be an inseparable part of your life. Try to always remain cheerful and happy.

 6. As far as possible try to be helpful and charitable to others with your physical actions, beneficial positive thoughts and agreeable speech. Do not hurt any ones heart.

 7. Holy company, righteous thoughts the study of the sacred scriptures and good behavior are the four things to be practiced respectfully in life always.

 8. No matter what inconvenience and pain you may have to undergo, never ever hate others, especially your near and dear ones. Make a continuous effort not to be disturbed, disappointed and restless.

 9. Leave aside laziness. With enthusiasm and regularity observe the disciplines of the spiritual practices and other observances for the complete development of the personality.

 10. With the remembrance of God and a pure, guileless and cheerful smile, try to perform your daily activities in the Light of Fearlessness, Unity and Bliss of that Supreme Being.

A life lived – based on these ten principles

will become enlightened and perfectly happy!

 

Bliss comes from within. It dwells in the heart! We must cleanse our hearts of all worldly impurities and then the ever Blissful Lord will shine out with His Glory and Blazing Light through all the pores of our bodies!

Ramayana in 2 Pages

Ramayana in 2 Pages is part of Hinduism in one page blog for  quick reading of the basics in just 2 pages for people who are busy in their life but want to read and learn about Ramayana Fast.Period:Treta Yuga is 1,296,000 years.

Rama is said to have been born in the Treta Yuga to King Daśaratha in the Ikshvaku vamsa on 10 January, 5114 BCE.The story’s original version in Sanskrit is known as Valmiki Ramayana, dating to approximately the 5th to 4th century B.C. Every One Must be proud and Blessed to read Ramayana  Listen to Eka Slokaam Ramayanam Entire Ramayanam in Just 4 Lines Sang and composed by Prana Kishore  in his album “Om Shri Rama Hanuman Raksha” at www.pranakishore.com or I Tunes, Amazon World Wide

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The Ramayana (Sanskrit: रामायण, Rāmāyaṇa, IPA: [rɑːˈmɑːjəɳə Tamil: இராமாயணம், Irāmāyaṇam] ?) is one of the great epics of India. It is ascribed to the Hindu sage Valmiki and forms an important part of the Hindu canon (smṛti), considered to be itihāasa.[1] The Ramayana is one of the two great epics of India, the other being the Mahabharata.[2] It depicts the duties of relationships, portraying ideal characters like the ideal father, ideal servant, the ideal brother, the ideal wife and the ideal king.The name Ramayana is a tatpurusha compound of Rāma and ayana (“going, advancing”), translating to “Rama‘s Journey“. The Ramayana consists of 24,000 verses in seven books (kāṇḍas) and 500 cantos (sargas),[3] and tells the story of Rama (an avatar of the Hindu preserver-God Vishnu), whose wife Sita is abducted by the king of Sri Lanka, Ravan. Thematically, the Ramayana explores human values and the concept of dharma.[4]

Verses in the Ramayana are written in a 32-syllable meter called anustubh. The Ramayana was an important influence on later Sanskrit poetry and Indian life and culture. Like the Mahābhārata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages (Vedas) in narrative allegory, interspersing philosophical and devotional elements. The characters Rama, Sita, Lakshman, Bharata, Hanuman and Ravana are all fundamental to the cultural consciousness of India, Nepal, and many South-East Asian countries such as Thailand and Indonesia.

There are other versions of the Ramayana, notably the Ramavataram in Tamil, Buddhist (Dasaratha Jataka No. 461) and Jain adaptations, and also Cambodian, Indonesian, Philippine, Thai, Lao, Burmese and Malay versions of the tale.————————————————————————————————————————————————————————

Ramayana in Two Pages

Ramayana is one of the two greatest epics of Hindu Mythology. This epic was written by the great writer Valmiki in Sanskrit and it was translated into many languages eventually. The story of Ramayan takes plac in Treta Yug, the second of the four yugas. Lord Vishnu is born in the avatar of Rama in this yuga.

Dasharatha is the king of Ayodhya and he has three wives, Kousalya, Sumitra, and Kaikeyi. He has four sons-Rama, from Kousalya; Lakshman and Shatrugna from Sumitra; and Bharata from Kaikeyi. Everyone in the family loves Rama the most and his father likes him the most too.

Vishwamitra, a great saint takes Rama and Lakshmana along with him to kill the evil powers so that he could perform the Yagas and rituals without any disturbances. Rama kills the demons and on their way home, Rama wins the Swayamvara of Sita, the daughter of Janaka Maharaja. All the brothers get married eventually.

Dasharatha thinks that time has come to make Rama the prince. Mandhara, an evil old lady pollutes Kaikeyi’s mind and since Kaikeyi has the power to ask Dasharatha for two wishes, she asks him to send Rama to forest for fourteen years and to make Bharatha his heir. Dasharatha couldn’t do anything and Rama after knowing about the whole matter accepts to go to forest. Sita and Lakshmana go along with him. They don’t know that Dasharatha died just after they have left the palace. Meanwhile Kaikeyi gets to know her mistake after her son tells her that he is ashamed of being her son.

After returning to the palace, Bharata gets to know about the events and goes to forest to request Rama to come back and be the king. But Rama refuses saying that he had to follow his fathers duties and gives Bharata his sandals. He goes to Ayodhya and rules the territory by keeping Rama’s sandals on the throne.

After sometime, a lady demon called Shurpanaka comes to the place where Rama is living and loves Lakshmana at the first sight. When she tries to seduce him, Lakshmana cuts her ears and nose. She goes to her brother, Ravana, the king of Lanka(now called Sri Lanka) and tells him about what happened. While telling this, she also tells him how beautiful Sita is and Ravana decides to take revenge on Rama.

He sends a golden deer to the place where Rama resides and Sita loves it and asks Rama to get it for her. Though Lakshmana warns Rama that it looks like soeme evil power, Rama goes to fulfill Sita’s wish. The deer which is an evil power makes Rama run after it for a long distance. A frustrated Rama kills it with an arrow. But the evil deer which transforms into an evil person cries out Sita, Lakshmana while dying. This worries Sita and she asks Lakshmana go and see if his brother is safe.

 Lakshmana says that it is just an evil plan and he tells her that nothing could happen to his brother. But Sita orders him to go and he has no option but to go. He draws a line around the hut they live in and pleads her not to cross that line under any event till they are back. After he leaves, Ravana comes in the form of a begger and asks for a some fod. Sita gets food and he asks her to come near and offer the food. Hesitatingly she crosses the line and he immediately transforms into his original self and with his magic power he makes the land on which they are to fly and he takes her to his empire.

After returning to the hut, Rama and Lakshmana find Sita missing and goes in search of her. On their journey, they meet some people who have seen in which direction Ravana went and follow the path they said. They meet Hanuman who is destined to help them. While going in the sky, Sita takes off all her jewelery and throws them by keeping in a cloth and tying it. The package falls in Hanuman’s hands. He shows Rama the jewelry and they recognize them as Sita’s. Hanuman is half human and half monkey and there are many people in that race, called vanaras, who are the followers of Sugriva, whom Rama saves from his evil brother. They decide to help Rama with Hanuman as the head of the lot.

Eventually they find that Ravana took Sita with him and he is the king of Lanka. Hanuman has the power to fly over oceans and he goes to Lanka to check if Sita is present there. He sees her and talks to her and says that Rama has sent her. He asks her to come with him but he says him that she would come if Rama takes her with him. But it is not possible to pass the ocean between Bharath(India) and Lanka. With the help of stones and rocks, the vanaras build a bridge across the ocean.

Rama, along with Lakshmana and the vanaras cross the bridge and go to Lanka. After a very long battle, Rama kills Ravana and brings Sita along with him. They come to Ayodhya after the fourteen years exile and Rama is crowned as the king.

Bhagavad Gita in One Page

Bhagavad Gita in One Page is part of Hinduism in One Page Blog.Many people are curious or eager to know about Bhagavad Gita.But many of them do not have the time to search and read pages and pages about Bhagavad Gita.

Good intentions always do not yield good results.Prana Kishore  wants  to dedicate this blog to the busy people  to help them read and learn the basics in just one page, with the Hope that they will do further reading later.

During the battle of Maha Bharath  between Pandavas and Kauravas at Kurukshetra Near Delhi in India Arjuna saw all of his uncles and relations with whom he has to fight.He got depressed and told Lord Shri Krishna that he cannot fight his own relations.Lord Shri Krishna’s  historic 21 Minutes   Discourse and Advise to Arjuna  is This Bhagavad Gita which till todays is used by both spiritual and management experts to solve management problems and Real life problems.

Bhagavad Gita in One Page – 21 Minutes Of Krishna’s Discourse To Arjuna  

The Bhagavad Gita is to Hindus what the Bible is to Christians, what the Koran is to Muslims and what the Daamapada is to Buddhists. The Bhagavad Gita is a condensation of the Upanishads into the form of Vedanta Philosophy for easy understanding. Vedanta is the science of human life as it exists at all levels. Vedanta is that philosophy which energizes man so that the best in mankind can be unfolded. The Bhagavad Gita, then, is an indispensable guide to one who has embarked on a spiritual path. Fortunately, its teachings have gained appreciation beyond the boundaries of India and have now assumed the status of having universal interest.

Comprising of a dialogue that took place between Lord Krishna and his loyal devotee Arjuna, the Bhagavad Gita unleashes enlightenment in the form of divine knowledge and peace of mind. Krishna’s great teachings and philosophy were accurately recorded by the revered sage Vyasa. It is customary in Sanatan Dharma that whenever there is going to be a Divine descent that it is preceded by the birth of a talented sage whose purpose is for recording the events as they occurred.

Vyasa was endowed with such divine vision that he could even reflect on the spiritual potentiality of Krishna. He was even capable to bestow divine vision to Sanjaya, the loyal Minister of the blind king Dhritarashtra. In this manner, three blessed souls shared the nectar of Bhagavad Gita simultaneously. Arjuna was the direct receiver, Vyasa was the recorder and Sanjaya was able to narrate it to the blind king as he saw the events unfold himself. Together all three of them were the carriers of this great philosophy from one age to another.

The Bhagavad Gita impresses on the mind of man that the basis of existence, the goals of action and the certainty of death are all based on knowledge and understanding of the self. It illustrates the relationship of the individual soul to the Super soul. The core of the teachings is based on conquest and triumph. Virtues and righteousness becomes strength while vice and wickedness are derived from weakness. The Bhagavad Gita demonstrates that crookedness is created from cowardice and the feeble at mind becomes its prey, whereas action derived from manliness leads to freedom.

There are eighteen chapters in the Bhagavad Gita. The first six chapters delve deeply into the science of the individual soul and focuses on Karma Yoga. Chapter seven to twelve explores nature. Nature as it relates to reality with its contact through the senses and the intellect. These chapters are devoted to the definition of God and the cultivation of Bhakti Yoga or unflinching devotion to God. The last six chapters covers the relationship between the Super soul and the individual soul. This section shows how the Yoga of Knowledge or Gyana Yoga contributes to the purification of the faculty of understanding.

 The ultimate purpose of the Bhagavad Gita is to give mankind an opportunity to achieve perfection by allowing God realization to come within the grasp of each living human being.