Gurupoornima

External and Internal Sanyasa


Guru Pūrnimā days is also called Vyāsa Pūrnimā day also. This day is important for all spiritual seekers generally and all Sanyāsis particularly. On this day, Sanyāsis perform a Pūjā for the entire Guru Paramparā and especially Vyāsāchārya who is considered to be an important link in the Guru Paramparā.

For orthodox Sanyāsis, this Guru Pūrnimā is the beginning of their yearly Chāturmāsya Vratam also. They take a vow to remain in one place for either four months or two months. And on this special day for Sanyāsis, we will see something about Sanyāsa. And all Vedāntik students know that for liberation, next to Jnānam, the most important Sādhanā is supposed to Sanyāsa.

The primary means of liberation is spiritual knowledge. And next to spiritual knowledge, almost as important as spiritual knowledge is Sanyāsa or renunciation. That is why we have several Mantrās highlighting the importance of Sanyāsa

Na Karmanā Na Prajayā Dhanena
Tyāgenaike Amrutattvamānashuhu
(Sanyāsa Sūktam)

Neither by rituals, nor by progeny nor by riches but by renunciation alone one can attain immortality Tyāga means Sanyāsa or renunciation. And in another Mantra in the same
Sūktam, we have a reference which says Sanyāsa Yogāt – this, here highlights the Sādhanā of renunciation.

And in the Bhagavad Gītā, Lord Krishna also has highlighted the importance of Sanyāsa and fortunately Lord Krishna has given a concession with regards to Sanyāsa. Lord Krishna says, whether a person becomes a formal Āshrama Sanyāsi or not, a person should become
an internal Sanyāsi compulsorily. To use a political language, “internal saffronisation” is compulsory.

Anāshruta Karma Phalam Kāryam Karma Karoti Yaha
Sa Sanyāsi Cha Yogī Na Niragnir Na Chākriyaha

Whether a person becomes externally a Sanyāsi or not, whether a person takes formal Sanyāsa or not, one should take Āntara Sanyāsa Dīkshā. Āntara Sanyāsa means internal Sanyāsa or inner renunciation. Dīkshā is compulsory.

Therefore every serious spiritual seeker, no matter whatever Āshrama he is in, must take Āntara Sanyāsa Dīkshā. This is by taking a Sankalpa to become an internal Sanyāsi. And one should prepare the mind for that and one day or the other, one should become an inner Sanyāsi. And only when Jnānam is supported by Sanyāsa, it will fructify into liberation.

Naturally the question will arise – what should I do to become an internal Sanyāsi ? What should I do to become an Āntara Sanyāsi ? What are the Vratams or disciplines that I should follow to become an Āntara Sanyāsi.

To become an Āntara Sanyāsi also, one has to renounce. This is because Sanyāsa means renunciation. So the question actually is – remaining in Grihastha Āshrama, if I should become an Āntara Sanyāsi, what should I renounce ? This is the theme of the talk.

Based on the Shāstram, to become an Āntara Sanyāsi, one should renounce three things. Remaining in Grihastha Āshrama, one should renounce the following three things

a) Sarva Abhimāna Parityāgaha
b) Sarva Chinta Parityāgaha
c) Sarva Vishesha Prārthanā Parityāgaha

a) Sarva Abhimāna Parityāgaha

The word Abhimāna means the sense of ownership and controllership. The notion that I am the owner of such and such thing, such and such people refers to ownership. And the notion that I can control events refers to controllership.

From the scriptures, we learn an important lesson that Bhagavān alone is the owner and controller of everything. By the study of Vishva Rūpa Darshanam in the Bhagavad Gītā, the lesson we learn is that Bhagavān is everything and Bhagavān is the owner of everything. This means that I do now own any blessed thing in life. Bhagavān has given certain things for my temporary use only. These are meant only for my spiritual growth. And Bhagavān can take away anything from me at any time without seeking my permission and without giving me an advance
notice.

Therefore Bhagavān can give anything to me at anytime and Bhagavān can take away anything from me at any time, be it tangible things like people and property or intangible things like name, fame, honours,prestige, health etc. Both tangible and intangible things belong to Bhagavān since he is the owner. And if we claim ownership of anything, I am misappropriating Bhagavān’s property. And misappropriation is a serious spiritual offence, for which the punishment is imprisonment in Samsāra jail. Every time I claim ownership of anything, which is called Abhimāna, I
am committing the offence of misappropriation for which the punishment is Samsāra Kārāgruhavāsaha. Kārāgruha means jail.

Therefore I should understand that ownership is a spiritual offence and therefore I renounce all the sense of ownership. And in my heart or hearts, I always have a Vrutti that I own nothing, therefore I have nothing to lose. So, what is the constant Vrutti that is to be cultivated and nourished ? I have nothing to own and therefore only, I have nothing to lose. This Vrutti should not mere be from the lips but it should come deep from my heart.

And not only should I renounce the sense of ownership, I have to renounce the sense of controllership. I should know that I do not control anything or any event in the world. Everything and every event are controlled by Bhagavān according to the Laws of Karma. The Laws of Karma involves several unknown and known factors. When, I do not even know what are the factors involved, then where is the question of I, controlling anything - I am only a contributor. I do have freewill, I do have a choice. With my freewill and choice, I can become a contributor and that too, one of the contributors. Based on my contribution and based on several others factors Bhagavān controls events.

Even when I take medicine for a health problem, taking medicine is my contribution only. I can never control my health through that. Bhagavān will decide whether I should recover after 10 days of medication or 10 weeks of medication. Medication is my contribution, but health is controlled by Bhagavān.

Therefore I do not have ownership and I do not have controllership. I have got only contributor-ship, therefore I renounce the notion of ownership and controllership. Ownership and controllership together are called Abhimāna.

Sarva Abhimāna Tyāga should be practiced. And this is the greatest form of Bhakti called surrender or Ātmā Nivedana Rūpa Bhakti. Krishna talks about this in the words of Nirmamaha and Nirahankāraha.

Therefore the first renunciation is Sarva Abhimāna Tyāga, i.e renouncing claims of ownership and controllership.

b) Sarva Chinta Parityāgaha

Then the second renunciation is Sarva Chintā Parityāgaha. Chintā means anxiety or worry.
If we analyse our mind, we can find that all our worries are centred around only those things and beings where we have Abhimāna. Where there is no Abhimāna, which we generally called third-party, with regards to those people and things, we have absolutely no Chintā. Therefore it is very clear is that the psychological Law is that every Abhimāna is associated with worry and every worry is associated with Abhimāna. Abhimāna and worry are interconnected. Therefore they reinforce each other. Greater the Abhimāna, greater the worry and vice versa. The more I worry, the more I am reinforcing my Abhimāna in the object of worry.

Therefore an Āntara Sanyāsi recognises that worry promotes Abhimāna. Therefore if I should become an Āntara Sanyāsi, not only should I renounce all the Abhimāna, I should renounce my support for all forms of worry. The arrival of worry is the most natural thing because we have developed the habit of worrying. Therefore we cannot avoid the arrival of worry. But by becoming an Āntara Sanyāsi, I use all my resouces to disengage my mind from all forms of worry.
The moment any form of worry comes, the red signal should light up inside me. Red would then refer to Abhimāna ! This is because, through my worry, I am actually nourishing Abhimāna. Abhimāna means spiritual misappropriation. And spiritual misappropriation is an offence. And spiritual offence means Samsāra Kārāgruha extended by a few more years or Janmāhā.

Therefore a Āntara Sanyāsi should strongly reject all forms of worry as even they arise. We should use all the resources and skill and the aim should be not to allow the continuation or nourishment of any form of worry.

Therefore the second renunciation is Sarva Chintā Parityāgaha.
c) Sarva Vishesha Prārthanā Parityāgaha

this is the third form of renunciation. And this is where most of us will be stumped. Vishesha Prārthanā means all forms of special prayers, vows etc which are meant for special purposes.

If we study the psychology of special prayers, we will note that we will offer special prayers only with regards to things and people where we have Abhimāna ! We do not offer our special prayers to any local third person on the streets whom we do not even know. We are not going to offer any special prayers when the thing or object is outside the precious Abhimāna circle. Only what falls within the Abhimāna circle has Vishesha Pūjā or Prārthanā.

Therefore Yatra Yatra Abhimāna Tatra Tatra Vishesha Prārthanā Yatra Yatra Vishesha Prārthanā Tatra Tatra Abhimāna

Just as worry is integrally connected to Abhimāna, all special prayers are also integrally connected to Abhimāna. Therefore they reinforce each other – more the Abhimāna, more will be special prayers. And vice versa, more the special prayers, I am increasing and nourishing Abhimāna fattening process.

And more the Abhimāna, greater the spiritual offence. And greater the spiritual offence more is the perpetuation of Samsāra. Therefore every spiritual seeker should know that special Prārthanā will nourish Abhimāna. Therefore as even there is a tendency, one has to drop or
reject that. This is the third renunciation - Sarva Vishesha Prārthanā Parityāgaha.

So Āntara Sanyāsa is nothing but the following
a) Sarva Abhimāna Parityāgaha
b) Sarva Chintā Parityāgaha and
c) Sarva Vishesha Prārthanā Parityāgaha

For easy remembrance, we can have the mnemonic of CLASP!

- “CL” stands for CLaiming ownership and controllership
- “A” stands for anxieties, worries and fear etc.
- “SP" stands for special prayers.

So, CLASP rejection is Āntara Sanyāsa. Therefore serious spiritual seeker should one day or the other take Āntara Sanyāsa by taking a Sankalpa. We should prepare and choose one day. For a formal Sanyāsi, Sanyāsa day is CLASP rejection day. For a Grihastha, there is no formal Sanyāsa. Therefore a Grihastha should choose one day, either in this year or next or after a few years, take a Sankalpa. The Sankalpa should be that – from today onwards I reject CLASP.

This is Āntara Sanyāsa.

Now, suppose a spiritual seeker decides to take Āntara Sanyāsa Sankalpa, he should remember some important facts regarding this Āntara Sanyāsa.

They are
a) Handling guilt
b) Promotion of spiritual growth
c) Continuation of regular Karma
d) Body and mind renunciation

a) Handling Guilt

When a Grihastha chooses to renounce Abhimāna and Chintā and Vishesha Prārthanā, Grihastha need not feel guilty. The above three things anyway, do not come under the duties of a Grihastha. Worrying is not a duty of a Grihastha. Vishesha Prārthanā or Kāmya Karma is not a duty of a Grihastha. And Abhimāna definitely is not a duty of the Grihastha.

Since all the three do not anyway come under the duties of the Grihastha, the Grihastha can happily, without any feeling of guilt, choose to renounce the above three if he chooses to take up Āntara Sanyāsa.

b) Promotion of spiritual growth

In the 16th chapter of the Bhagavad Gītā, Lord Krishna includes the three - Abhimāna and Chintā and Vishesha Prārthanā - as Āsurī Sampat. Lord Krishna refers to Dambo Darpo Abhimānaha Cha in one area, Chintām Aparimeyām Chain another place, Kāmam Āshrutya Dushpūram in another place.

Even in Uddhava Gītā, while enumerating the three Gunāhā we can see that all the above three come under Āsurī Sampat.

Lord Krishna boldly says that all these three - Abhimāna and Chintā and Vishesha Prārthanā – will retard spiritual growth. This means that Vedāntik study will benefit more only when this Āntara Sanyāsa is taken. Without Āntara Sanyāsa, Vedāntik study will give benefit alright, but it will be very limited – it will be like walking with three iron balls tied to the legs, the three signifying the above three things to be renounced.

Spiritual journey will be heavily slowed down and retorted as long as these three fold spiritual offences, threefold Āsurī Sampat are preserved and promoted. Therefore Āntara Sanyāsa will promote spiritual growth.

To recap, one need not feel guilty and this renunciation will promote spiritual growth.
c) Continuation of regular Karma

even after renouncing these three, a Grihastha can continue all the other activities, which will come under the duties of the Grihastha based on the family designation, based on the organisational designation etc. All the contributions can continue, in the form of Kāyika Karmāni, Vāchika Karmāni, Mānasa Karmāni. All the Karma can continue leaving aside these three factors - Abhimāna and Chintā and Vishesha Prārthanā.

One thing to be noted about regular worship. When we say that “all the other duties can continue”, we also refer to all the regular worship of the Lord which can continue. Vishesha Prārthanā or Kāmya Pūjā alone is banned. All the Nitya Naimittika Pūjā can and should continue.

Then a person can ask – If I become an Āntara Sanyāsi, and do my Nitya Naimittika Pūjā, what should I ask the Lord ? If Vishesha Prārthanā is to be avoided, and is to practice only Nitya Naimittika Pūjā, then as an Āntara Sanyāsi, what should be asked of the Lord ?

This is based on the biggest misconception that we should do Pūjā only if we have to ask something to the Lord. And we have concluded that Pūjā is concluded only if we ask for something. We should remember that we can happily do Pūjā for reinforcing our surrender to the Lord. We can convert every Pūjā into a reinforcement of the Āntara Sanyāsa – O Lord I intensely remember that you are the owner and controller of everything, I do not want to claim any ownership or controllership.

And I express this surrender of this ownership and controllership in the form of a Namaskāra. I need not ask anything. Pūjā can be converted into reinforcement of our surrender and thanking the Lord for whatever he has given. We can definitely thank the Lord once a while !

Therefore I convert every Pūjā in the form of thanksgiving and reinforcement of Ahankāra and Mamakāra Arpanam. And if I do such a Pūjā, it will automatically give me mental strength for facing life. And such a Pūjā, otherwise called Nishkāma Pūjā, will strengthen the mind, strengthen the Sanyāsa, and strengthen the Sādhana Chatushtaya Sampattihi, strength the Jnānam, strength the Jnāna Nishthā.

Thus Āntara Sanyāsi can go to temples, do Pūjā, can do Namaskāra. And what is in such a person’s mind ? – O Lord, I own nothing and I have nothing to lose, You are the owner and controller of everything.

Therefore the third fact to be remembered is that Nitya Nishkāma Pūjā need not be and should not be stopped. Renunciation of Vishesha Prārthanā does not mean ending the regular Pūjā.

d) Body mind renunciation

the fourth important fact to be remembered is this. When I disclaim my ownership and controllership with regards to everything, that everything includes my own body and mind. This is the toughest part of renunciation.

Disclaiming ownership and controllership, with regards to everything in the creation should including my own body and mind complex. Therefore with regards to my body also, I have to renounce these three things - Abhimāna and Chintā and Vishesha Prārthanā. So this would mean

- Deha Abhimāna Parityāgaha : O Lord, I am neither the owner nor the controller of the body, I do not know the condition of the body even after a few years. I can contribute to the health of the body by proper eating, exercises etc. But I am not the controller of the bodily conditions, therefore with regards to the physical body also, I should practice Deha Abhimāna Tyāgaha.

- Deha Chintā Parityāgaha – this is the toughest part. Everybody will begin to worry about the body, once they cross 40 or 50 years. This worry is the most natural habit. And Āntara Sanyāsi should practice active and deliberate renunciation of worry about the future condition of the body.

- Deha Vishesha Prārthanā – Still tougher is this Deha Vishesha Prārthanā Parityāgaha. Deha Vishesha Prārthanā includes performing all types of special prayer for the Deha. This should also be renounced by an Āntara Sanyāsi. But note : whatever needs to be done to maintain
the general health of the boy, should be taken up by every person. What is emphasised here is that an Āntara Sanyāsi does not perform any special Pūjā or prayer for the body. Otherwise, through the Vishesha Prārthanā, the person will nourish Deha Abhimāna, which in turn is
misappropriation, which is in turn is spiritual offence and this will lead to more and more dwelling in Samsāra.

The above may make the Āntara Sanyāsa look difficult and almost impossible. But one day or the other, one has to take up Āntara Sanyāsa. Remaining in Grihastha Āshrama, the person has to take the Sankalpa and follow that from that day onwards.

A question may arise – what if others pray for me ? Is this OK, if others perform special prayer for my sake? It is OK as long as it is not you who is imposing others to do those prayers.

After dealing with the body, an Āntara Sanyāsi will also have to deal with the mind. Mind abhimāna Parityāgaha, Mind Chintā Parityāgaha, and Mind Vishesha Prārthanā Parityāgaha should also be practiced. With regards to the mind also, one can do whatever is required to keep the mind fit – this is duty. But worrying about the mind is not a duty and will instead come under the three spiritual offences - Abhimāna and Chintā and Vishesha Prārthanā. Vedānta does not accept any form of worry.

Similarly worrying about the mind’s state after death i.e. whether the mind will get Videha Muktihi, will the mind travel and take another body etc. is also not proper. What is needed is doing the duty to the mind but not worry.

So thus, Sarva Abhimāna Parityāgaha plus Sarva plus Sarva Chintā Parityāgaha plus Vishesha Prārthanā Parityāgaha is Āntara Sanyāsa. An Āntara Sanyāsi should remember all these four facts.

Lastly, before conclusion we will discuss one more topic and conclude.
Is this Āntara Sanyāsa compulsory or not.

Inner renunciation is compulsory if Moksha is the goal. It may not be compulsory immediately as in today. We can postpone it but we can never avoid that. Therefore Āntara Sanyāsa is compulsory.

Then the next question is – what about Bāhya Sanyāsa or external Sanyāsa or Āshrama Sanyāsa or formal Sanyāsa ? Is this form of Sanyāsa compulsory or not ? This is a technical topic of academic interest, but we will briefly discuss this and conclude. Is formal renunciation, which is taking to monastic order, compulsory or not ?

There are two types of view with regards to this. Generally, when we discuss this, invariably the topic will be centred on King Janaka. Janaka will be the example taken for finding whether external Sanyāsa is required or not. When we read the scriptures, we find that everywhere, wherever Janaka is mentioned, it is clearly said that Janaka is an Āntara Sanyāsi and Janaka is a liberated person. We see that in Bhagavad Gītā and Ashtāvakra Gītā, we find that Janaka is a Grihastha as well as an Āntara Sanyāsi. Based on this instance, the question arises whether external Sanyāsa is required or not ?

Generally we infer that Janaka became an Jnāni and Janaka became liberated remaining a Grihastha. From this the conclusions that we make are two -

One group of people say that external Sanyāsa is not compulsory because in the case of Janaka, he is not an external Sanyāsi as he is a Grihastha yet liberated.

There is a second group of people who say, external Sanyāsa is not required in this Janma. If Janaka has practiced Āntara Sanyāsa and has got liberation, it only proves that he was an external Sanyāsi in his Pūrva Janma. So their argument is that in the Pūrva Janma, Janaka had
taken external Sanyāsa. But because of some reason, he could not gain Moksha and therefore he became a Yoga Bhrashtaha and then in his Janma (as King Janaka), because of his Sanyāsa Vāsanā, he became an Āntara Sanyāsi. Therefore their argument is that every Āntara Sanyāsi
Grihastha has been an external Sanyāsi in the Pūrva Janma – therefore external Sanyāsa is also part of liberation either in the previous Janma or in the current Janma.

Therefore if you all successfully practice Āntara Sanyāsa in Grihastha Āshrama, you have taken Bāhya Sanyāsa in Pūrva Janma. Therefore the conclusion is that both Sanyāsa are there and therefore both Sanyāsas go with Jnānam. Therefore whether Bāhya Sanyāsa is taken in the Pūrva Janma or in the present Janma or future Janma, we need not bother. We focus on Āntara Sanyāsa like King Janaka.

Therefore we, all serious spiritual seekers, should prepare the mind for becoming Āntara Sanyāsi one day or the other. There afterwards, Jnānam and Sanyāsa put together will give both Jīvan Muktihi and Videha Muktihi.

Srikrishnarpanamastu…….

 “When we consult an astrologer, aren’t we trying to get the fruits of our work? And isn’t that in contradiction to the advice of Krsna in Bhagavad Gita?”

What a really, really wonderful question! Thank you so much for asking this.

First I will note that different people consult astrologers for different reasons. Some consult astrologers in ways that do not violate this principle of the gita. Most, however, do violate this principle in their astrological inquiry. But it is the duty of the astrologer to gently redirect them towards the wisdom of this Gita shloka in the course of addressing their inquiry.

Karmanye-adhikari:
We have a right to act, to do our duties.

Ma phaleshu kadachana:
but we never have such rights over the results of our actions.

Ma karma-phala hetu bhur:
So don’t try to cause results of your action

Ma te sango ‘stv akarmani:
but don’t give up action, either.

The wisdom of this shloka from Bhagavad Gita is saying that we shouldn’t only do things which we think will bring good results to us personally, giving up things that we think will bring us bad results. We should do what we are responsible to do, because we are responsible to do it.

This lifestyle is called “karma-yoga.”

The bulk of the Vedic scripture, however, is a precursor to karma-yoga. Most of the Veda is “karma-kanda.” In other words it is about karma, not karma yoga. It is a manual, a handbook for enjoying the fruits of life. Why? Because this is what the vast majority of the readership of the Veda (humanity) is interested in. By giving them a handbook to get what they want – human beings develop faith in the handbook – the Vedas. Thus eventually they come to the more important, though less proliferate, sections on the yogas: karma-yoga, jnana-yoga, and bhakti-yoga.

Jyotish is an appendix on the main bulk of the Veda, and thus mainly it is part of the system of how people can enjoy or not enjoy the fruits. Therefore yes, you are right; the main bulk of astrology is subordinate and inferior to the level of knowledge being expressed in that verse of Bhagavad-Gita.

Jyotish can and should be used to help people rise to this level of knowledge and beyond – just as the karma-khanda of the Vedas are meant for that purpose. That is why the astrologers, at least, should be interested in higher levels. If the astrologers are in karma-yoga, jnana-yoga or bhakti-yoga – then the less advanced persons who come to the astrologers for guidance about everyday material things can receive a great deal of benefit.

Srikrishnarpanamastu….

Maha Mantra

It is believed that the transcendental vibration that is created during the chanting of Hare KRISHNA, Hare KRISHNA, KRISHNA KRISHNA, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare is the ultimate way of getting the Krishna consciousness revived. All living souls or spiritual souls are considered to be the conscious entities of Lord Krishna. However, the association of human being with matters and properties has polluted the consciousness. The materialistic environment in which every human being resides is called the Maya, which is nothing but an illusion.  As per the experts, Maya is “that which is nothing” or something that has no existence in reality. Then what the illusion means? The illusion means nothing but people’s desire to become the lord of the materialistic world, even though human beings are under the complete grip of the stringent laws of nature. A common example of illusion is a servant trying to get the position of his master, who is all-powerful.  The polluted conception of life has made people to exploit the natural resources in a wide scale, which has entangled them in several complexities. Though human beings are trying hard to conquer nature, they are actually getting even more dependent on nature and to stop this illusionary struggle against nature for material gains, one can only rely on the Krishna consciousness. Krishna consciousness should not be confused with any artificial cover on mind, it is the actual energy of any living being. As and when someone hears the transcendental vibrations, his consciousness gets revived completely. The process is considered to be reliable even by the authorities. Apart from that, any individual can chant the Great Chanting for Deliverance or maha-mantra to get the feel of the revival of his consciousness.  Whenever someone reaches the spiritual understanding plane that surpasses the three stages of intelligence, mind and senses, he starts to reside on the transcendental plane. The mantra of Hare KRISHNA, Hare KRISHNA, KRISHNA KRISHNA, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare has been taken directly from spiritual platform, which is why it exceeds all lower consciousness states, which are intellectual, mental and sensual. Thus, there is no need to get a complete understanding of the languages that are being used in the mantras. There is also no need for any sort of intellectual adjustment or mental speculation for the chanting of the maha-mantra. The spiritual platform of any individual will automatically give rise to the chanting of the mantras and any individual can participate in the chanting even if he does not have any prior qualification. Once he takes part in the chanting, he will understand how his soul dances in the ecstasy. As per the practical experience of many experts, it is believed that a child can also participate in chanting the mantras. Not just that, it is said that animals, including dogs can participate in chanting of mantras. It has been found that people who are too much involved into their material life take more time in getting habituated to the chanting of mantras but they also get the right spiritual platform gradually. Mantra chanted by the pure devotee of Lord creates the greatest effect on the listeners and for immediate effects too, one should try to listen to the chanting from the greatest devotees of the Lord in love. It is always recommended to avoid chanting from the lips of the people who are non-devotees of the lord. One should always remember that milk when touched by serpents’ lips get poisonous. When someone pronounces the word Hara it means he is addressing the Lord’s energy and whenever the words Rama and Krishna are uttered, it means addressing Lord Himself through chanting. Both the words Rama and Krishna refer to “the supreme pleasure”. Hara refers to the Lord’s supreme pleasure energy, which has been altered to Hare while chanting. It has been said that the Lord’s supreme pleasure energy helps in reaching the Lord. Maya, which is known to be the material energy, is also among the multiple energies of the Lord. The living entities or the human beings are also included in the energy- marginal energy- of the Lord. The term superior energy has been used for describing living entities. Whenever any inferior energy comes in contact with any superior energy, it leads to an incompatible condition. The living being gets his normal, happy condition back when superior marginal energy comes in contact with Hara, the superior energy. The maha-mantra has three transcendental seeds, namely Rama, Krishna and Hare. The chanting of the mantra gives spiritual call the Lord as well as His internal energy, Hara for the protection of the conditioned soul. The chanting is similar to the cry of a child for mother. Hara, the mother helps every devotee secure the grace Krishna or Hari, the supreme father. The Lord only gets revealed to the people who sincerely practices chanting of mantras.  There is no other means of spiritual realization, which is as effective as the chanting of maha-mantra.  Hare KRISHNA, Hare KRISHNA, KRISHNA KRISHNA, Hare Hare,      Hare Rama, Hare Rama, Rama Rama, Hare Hare. Srikrisnarpanamastu…

Yoga:  Guru Tattva- Understanding Guru

The concept of Guru is highly misunderstood in the West, mostly as people in the west want a simplistic definition for everything. But yoga comes from a Sanskrit speaking culture that works with conceptual thinking, the word guru is a concept that must be understood, not a word to be defined. Take a minute to let go of previous definitions and open to the full potential of the guru.

Often people translate guru as the remover of darkness; this is a metaphysical meaning coming from the breakdown of the aksharas (letters) in the word. ‘Ga' stands for darkness and everything that gets in your way, ‘U' stands for suppression and removal. Together ‘GU' means removal of the darkness. ‘Ra' is the fire bija (seed sound), and represents the good and bad of fire: anger and insight. ‘Ru' is the suppression of the negative aspects of fire that disturb your pure vision. So the vibrational meaning of ‘guru' is one who removes darkness and obstacles to our understanding.

The literal meaning of guru is teacher. This can be relative to spirituality or other sciences as well. In yoga and other Vedic sciences there is an understanding of three levels of guru.

1.   The siksa guru teaches you the basics and tells you where to search for information. They basically teach you how to tie your shoes. On a material level this is your primary educators. On a spiritual level it is your local yoga teacher or on a religious level it is the Sunday school teachers. The siksha guru can be the same spiritual level as you but just know things you haven't found yet.

2.   The diksa guru is a teacher who gives you initiation into a mantra or meditation or some kind of sadhana (spiritual practice). They pass on a certain live energy or understanding to you. They must have a high level of accomplishment in the path you wish to learn from them. On a material level this is the mentor you have for a particular field of work who teaches you the final application of your learning. On a spiritual level this is someone who has mastered a spiritual practice and is passing on the teaching. On a religious level it is the priest or rabbi that performs religious rites and initiations.

3.   The Sat Guru is one who has achieved the final goal of the particular path and is a guiding light to the student walking the path. On a material level this is someone like Michael Angelo for an artist. On a spiritual level this is someone like Amachi, or Ramana Maharishi, or the Saints, Mohammad, or the Baal Shem Tov. On a religious level this is divine beings like Jesus, Krishna, or Rama (at this level religious and spiritual levels are similar or vary depending on religious philosophy). The important aspect of the Sat Guru is that they have completely attained the final goal. They can affect you whether they are embodied or not. Thinking of them or mediating on them guides your consciousness and lets you know your goal.

We have many siksha gurus (the more the better), few diksa gurus and one or two Sat gurus. Siksha gurus are easy to find, Sat gurus are transcended and we don't even need to meet them to connect into their guidance. But good diksa gurus are hard to come by and you only get them when you are ready.

Then there is the transcendental aspect of Guru that is very important in Yoga. According to Yogic philosophy the universe and everything in it is made of the five elements. Akash (space), air, fire, water and earth, with akash being the most subtle permeating everything yet containing everything within it (just like god). The planet Jupiter relates to the akash (space element) and in Sanskrit the word for Jupiter is ‘Guru'. So Jupiter (Guru) is the planet ruling akash, that which contains everything and permeates everything. Astrologically, the position of Jupiter shows the relationship with the Guru, and how gurus in your life manifest.

Then there is the Supreme level of Guru called ‘Adi Guru', which means the original Guru. Patanjali said in pada 1 verses 25-27 that Aum is a word denoting Iswara (god). In him (Iswara/Aum) is the seed of all knowledge. Not being limited by time, Aum is the Guru of the earliest teachers. Patanjali, then advises constant repetition of Aum. In this way, the Guru tattva (essence of the Teacher) is brought into our lives. The Guru tattva starts at the level of the Adi Guru, then is seen in the transcendental Guru astrologically, then manifests in our lives as the various levels of gurus we encounter. Knowledge comes through the Guru, whether directly from the highest level or through the physical manifestation of guru in our teacher-student relationships. The yoga texts teach that there is no knowledge without guru, without the removal of darkness/ignorance.

By paying respect to the Supreme Guru we improve and strengthen our guru karma and open the way for more knowledge and understanding to enter our lives. This is often done by chanting Aum before a yoga class. Having teachers' pictures around exalts the teacher/Guru and shows respect. Yoga teaches that the types of gurus we attract to ourselves in our life is a reflection our own guru karma. Thursday has been set as the best day to show appreciation to the Guru and your gurus.

Srikrishnarpanamastu…

SREE VISHNU SAHASRANAMAM

ATHA DHYANAM 

Shuklam-baradharam Vishnum shashivarnam chaturbhujam |

Prasanna vadanam dhyayet sarva vighnopa-shantaye || 

Vyasam vasistha-naptaram shakteh poutrama-kalmasham |

Parasha-raatmajam vande shukatatam taponidhim ||

 

Vyasaya vishnuroopaya vyasaroopaya vishnave |

Namo vai brahmanidhaye vasisthaya namo namah || 

Avikaraya shudhaya nithya paramathmane |

Sadaika roopa roopaya vishnave sarva gishnave || 

Yasya smarana-matrena janma-samsara bhandanat |

Vimuchyate namasta-smai vishnave pradha-vishnave || 

 Om namo vishnave prabhavishnave

  

VAISHAMPAYANA UVACHA 

Shrutva dharma nasheshana pavanani cha sarvashah |

Yudhishthirah shantanavam punareva abhya-bhashata ||

  

YUDHISHTHIRA UVACHA 

Kimekam daivatam loke kim vapyekam parayanam |

Stuvantah kam ka marchantah prapnuyuh manavah-shubham || 

Ko dharmah sarva-dharmanam bhavatah paramo matah |

Kim japanmuchyate janthuh janma samsara-bandhanat || 

BHISHMA UVACHA  

Jagat-prabhum deva-devam anantam purusho-tamam |

Sthuva nnama-sahasrena purushah satatottitah ||

 

Tameva charcha-yannityam bhaktya purusha mavyayam |

Dhyayan stuvan nama-syamschha yajamanah thameva cha || 

Anadi-nidhanam vishnum sarvaloka mahe-shvaram |

Lokadhyaksham sthuva nnityam sarva-duhkhatigo bhavet || 

Brahmanyam sarva-dharmagnam lokanam keerthi-vardhanam |

Lokanatham maha.-dbhootam sarvabhuta-bhavod-bhavam || 

Esha me sarva-dharmanam dharmo-dhikatamo matah |

Yadbhaktya pundaree-kaksham stavairarche nara sada  || 

Paramam yo maha-tejaha paramam yo maha-tapaha |

Paramam yo mahad-bramha paramam yah parayanam || 

Pavitranam pavitram yo mangalanam cha mangalam |

Daivatam devatanam cha bhootanam yovyayah pita || 

Yatah sarani bhutani bhavantyadi yugagame |

Yasminscha pralayam yanti punareva yugakshaye || 

Tasya loka pradhanasya jaganna-thasya bhupate |

Vishnor nama-sahasram me shrunu papa-bhayapaham ||

Yani namani gounani vikhyatani mahatmanah |

Rishibhih parigeetani tani vakshyami bhootaye || 

Vishno-ranam sahasrasya vedavyaso maha munih |

Chandho nusthup tatha devah bhagavan devakee-sutah || 

Amrutham-shubdavo beejam shaktir-devaki nandanah |

Trisama hrudayam tasya shantya-rdhe viniyu-jyate || 

Vishnum jishnum maha-vishnum prabha-vishnum mahe-svaram |

Anekarupam daithyantham namami purushottamam || 

Asya shree vishno divya sahasranama sthotra maha-mantrasya, shree

vedavyaso bhagavan rishih, ansthup-chandah shree maha vishnuh

paramatma shree mannarayanoo devata, amritam-shoodbhavo bhanuriti

beejam, devakee nandana srasthetih shakthi udbavah  kshobha-noo-deva

iti paramo mantrah, shankha-bhru-nnadakee chakreeti keelakam,

sharngadhanva gadadhara itiastram rathanga-pani rakshobhya iti netram,

trisama samaga ssamete kavacham,

Annandham para-bramheti  yonih rutu-shudarshanah kala iti digbandanah,

sree vishvaroopa iti dhyanam, shree maha vishnu-preet-yarthe

vishnordivya sahasra-nama jape viniyogah. 

Dhyanam 

Kshiro-dhanvat-pradesha suchimani vilasat saikyate mauktikanam

Maalaak-la-pta-sanasthah spatika-mani nibhaih mauktikaih mandi-takngah

| 

Shrub-brai-rabrai-radabraih upari verachitaih muktah-peeusha-varsh

Aanande nah puniyat arenalina gadha shankha-panhi mukundaha || 

Bhuh padao yasyanabih viyada-suranelah chandra-soorya-cha-netra |

Karna-vasa-serodyah mooka-mapi dahano yesya-vaste-yamabdhih | 

Antastham-yasya-vishwam-suranara khagago bhogi gandharva dhaithyeh !

Chitram ram-ramyate tham tribhuvana-vapusham vishnu-meesham namami !! 

Om namo bhagavate vasudevaya 

Shantha-karam bhujaga-shayanam padma-naabham suresham  |

Vishva-khaaram gagana sadrusham megevarnam shubhangam || 

Lakshmi-kantham kamala-nayanam yogi-hrudhyana-gamyam |

Vande vishnum bava-bhaya-haram sarva-lokaika-natham || 

Megha-shyamam peetha-kauseya-vasam sree vatsajkam kaustu-bhod-bhacethangam !

Punyo-petam pundari-kaya thaksham vishnum vande sarva-lokaika natham||

  

Namah samasta bhutanam-adi-bhutaya bhubrite

Aneka-ruparupaya vishnave prabha-vishnave 

Sashamkha-chakram-sakrireeta-kundalam sapeetha-vastram-saraseeru-he

kshanam |

Sahara-vaksha sthala-shobi-kaustubham namami-vishnum-seerasaa chatur

bhujam || 

Om vishvam vishnu rvashatkaro bhoota-bhavya bhavat-prabhuh |

Bhoota-krut bhoota-bhrud-bhavo bhootatma bhoota-bhavanah.||

Pootatma paramatma cha muktanam parama-gatih |

Avyayah purusha sakshee kshetragno-kshara eva cha.||  “

Yogo yoga-vidam neta pradhana puru-sheshvarah |

Narasimhavapu shreeman keshavah puru-shottamah.||  

Sarvah sharvah shivah sthanuh bhootadi-rnidhi ravyayah |

Sambhavo bhavano bharta pradhavah prabhu reeshvarah  ||.

Swayambhoo shambhu radityah pushka raksho maha-svanah |

Anadi nidhano dhata vidhata dhatu ruttamah ||   “5” 

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

Vishva-karma manu-stvastha sthavishtah sthaviro dhruvah ||

Agrahyah shashvatah krishno lohi-takshah pratrdanah |

Prabhoota strikakubdhama pavitram mangalam param || 

Ishanah pranadah prano jyeshthah shreshthah prajpatih |

Hiranya-garbho bhoo-garbho madhavo madhu-soodanah || 

Ishvaro vikramee dhanve medhavee vikramah kramah |

Anuttamo dura-dharshah krutagnah kruti-ratmavan || 

Suresha sharanam sharma vishva-retah praja-bhavah |

Ahah samvatsaro vyalah pratyaya sarva-darshanah || 

Aja sarve-shvara siddhah siddhi sarvadi rachyutah |

Vrishakapi rame-yatma sarva-yoga vinih-srutah ||   

Vasu rvasumana satyah samatma sammita samah |

Amoghah pundaree-kaksho vrusha-karama vrusha-krutih || 

Rudro bahushira babhruh vishva-yoni shuchi-shravah |

Amrita shashvatah stanuh vararoho maha-tapah ||      

Sarvaga sarva-vidbhanuh vishva-kseno janardanah |

Vedo veda-vidha-vyango vedango veda-vit-kavih ||      

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

Chatu-ratma chatu-rvyooha chatur-damshtrah chatur-bhujah ||

Bhrajishnu rbhojanam bhokta sahishnu rajaga-dadijah |

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

Upendro vamanah pramshuh amogha shuchi roorjitah |

Ateendra sangrahah sargo dhrutatma niyamo yamah ||     

Vedyo vaidya sada yogee veeraha madhavo madhuh |

Ateendriyo maha-mayo mahotsaho maha-balah ||       

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

Anirdeshyavapu-shreeman ameyatma maha dridhrut ||       “

Mahe-shvaso mahee-bharta shreeniva satamgatih |

Aniruddha sura-nando govindo govidam patih ||       

Mareechi rdamano hamsah suparno bhuja-gottamah |

Hiranya-nabhah sutapah padma-nabhah praja-patih ||     

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

Ajo durma-rshana shastha vishru-tatma sura-riha ||     

Guru rguru-tamo dhama satya satya para-kramah |

Nimisho-nimiisha srugvee vacha-spati ruda-radheeh ||     

Agranee-rgramanee shreeman nyayo neta samee-ranah |

Sahasra-moordha vishvatma saha-srakshah saha-srapat ||    

Avartano nivru-ttatma sam-vruta sampra-mardanah |

Aha-ssama-vartako vahnih anilo dharanee-dharah ||      

Supra-sadah prasa-nnatma vishva srudvishva-bhugvibhuh |

Satkarta satkruta-sadhuh  jahnur-narayano narah ||     

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

Siddhar-thah siddha-sankalpah siddhida siddhi-sadhanah ||  

Vrishahee vrishabho vishnuh vrusha-parva vrusho-darah |

Vardhano vardha-manascha vivikta shruti-sagarah ||      

Subhujo durdharo vagmee mahendro-vasudho vasuh |

Naika-roopo bruha-droopah shipi-vishtah praka-shanah ||    

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

Bhuddhah-spashta-khsharo mantrah chandramshu-rbhaskara-dyutih||  

Amritam-shoodbhavo bhanuh shasha-bindhu-sureshvarah |

Ausha-dham jagata setuh satya-dharma para-kramah ||     

Bhoota-bhavya bhava-nnathah pavanah pavano-nalah |

Kamaha-kama-krutkantah kamah kama-pradah prabhuh ||    

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

Adrushyo vyakta-roopaschha sahasra-jidanantajit ||     

Ishto-vishishta shishte-shtah shikhandee nahusho vrushah |

Krodhaha krodha-krutkarta vishva-bahurma-heedharah ||     

Achyutah-prathithah pranah pranado vasa-vanujah |

Apamnidhi radishta-nam apra-mattah prati-shtitah ||     

Skandah sanda-dharo dhuryo varado vayu-vahanah |

Vasudevo bruha-dbhanuh adidevah pura-ndarah ||      

Ashoka starana starah shoora-showri rjane-shvarah |

Anu-koola shata-vartah padmee padma-nibhe-kshanah ||     

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

Mahardhi bhooddho vruddha-tma maha-ksho garuda-dhvajah ||  

Atula-sharabho bheemah sama-yagno havir-harih |

Sarva lakshana lakshanyo lakshmeevan samiti-njayah ||     

Veksharo rohito margo hethur-damodara sahah |

Mahee-dharo maha-bhago vegavana-mitashanah ||      

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

Karanam karanam karta vikarta gahano guhah ||       

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

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

Ramo viramo virajo margo neyo nayo-nayah |

Veera-shakti-matam shreshto dharmo dharma-vidu-ttamah ||   

Vaikunthah purushah pranah pranadah pranavah pruthuh |

Hiranya-garbha shatru-ghno vyapto vayu-radho-kshajah ||    

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

Ugra-samva-tsaro daksho vishramo vishva-dakshinah ||     

Vistarah sthavara ssthanuh pramanam beeja-mavyayam |

Artho-nartho maha-kosho maha-bhogo maha-dhanah ||      

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

Nakshatra-nemir-nakshatree kshamah shamah-samee-hanah ||    

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

Sarva-darshee nivru-tatma sarva-gno gnana muttamam ||    

Suvrata-sumukha-sookshmah sughosha-sukhada-suhrut |

Mano-haro jita-krodho veerba-burvi-daranah ||       

Swapanah svavasho vyapee naika-tma naika-karmakrut

Vatsaro vatsalo vatsee ratnagarbho dhaneshvarah      

Dharmagubdharmakrutdharmee sadasatksharamaksharam |

Avignata saha-sramshuh vidhata kruta-lakshanah ||      

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

Adidevo mahadevo devesho deva-bhrudguruh ||        

Uttaro gopatir-gopta gnana-gamyah pura-tanah |

Shareera-bhoota-bhrud-bhokta kapee-ndro bhoori-dakshinah ||   

Somapo mrutapa-somah purujit-puru-sattamah |

Vinayo-jaya-satya-sandho dasha-rhah satva-tampatih ||     

Jeevo vina-yita sakshee mukundo mita vikramah |

Ambho-nidhi rana-ntatma maho-dadhi-shayo-ntakah ||     

Ajo maharhah svadhavyo jita-mitrah pramo-danah |

Anando nandano nandah satya-dharma trivi-kramah ||     

Maharshih kapila-charyah krutagno medi-neepatih |

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

Maha-varaho govindah sushenah kana-kangadee |

Guhyo gabheero gahano gupta-shchakra gadadharah ||    

 ]Vedhah-svango jitah-krishno dridha-sankarshano chyutah |

Varuno varuno vrukshah pushka-raksho maha-manah ||     

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

Adityo jyoti-radityah shishnur-gati-sattamah ||       

Sudhanva khana-parashuh daruno dravinah pradah |

Divi-spru-ksarva drugvyaso vacha-spati rayonijah ||     

Trisama samaga-samah nirvanam bheshajam bhishak | 

Sanya-sakrutchha-mashanto nishtha-shantih para-yanam ||    

Shubhanga-shanti-dasrushta kumudah kuva-leshayah |

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

Anivarthee nivru-ttatma samkshepta kshema-krutchhivah |

Shree-vatsa-vakshah shree-vasah shree-pathih shree-matam varaah ||

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

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

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

Viji-tatma vidhe-yatma satkeerti-shchhinna samshayah ||    

Udeerna-sarva-tashchakshuh aneesha shashvatah sthirah |

Bhooshayo bhooshano bhooti vishoka shoka-nashanah ||    

Archishma narchitah kumbho vishu-ddhatma visho-dhanah |

Aniriddho pratirathah pradyumno mita-vikramah ||       “

Kala-neminiha shourih shoora shoora-jane-shvarah |

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

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

Anirde-shyavapuh vishnuh veero nantho dhananjayah ||     

Bramhanyo bramha-krut bramha  barmha  bramha vivar-dhanah |

Bramha-vitbramahno bramhee bramhagno bramhana-ptiyah ||    

Maha-kramo maha-karma maha-teja mahoragah |

Maha-kritu rmahayajva maha-yagno maha-havih ||      

Stavya-stava-priya stotram stuta stotaa rana priyah |

Poornah poorayita punyah punya-keerti rana-mayah ||      

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

Vasu-prado vasu-devo vasur-vasu-mana havih ||        

Sadgati satkruti-satta sadbhooti satpa-rayanah |

Shoora-seno yadu-shreshthah sanni-vasa suya-munah ||     

Bhoota-vaso vasu-devah sarva-sunilayo nalah |

Darpaha darpado drupto durdharo thapa-rajitah ||      

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

Aneka-moorti-ravyaktah shata-moorti shata-nanah ||     

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

Loka-bandhu rlokanatho madhavo bhakta-vatsalah ||      

Suvarna varno hemango varanga shchhanda-nangadee |

Veeraha vishama shoonyo khritashee rachala shchalah ||    

Amanee manado manyo loka-swamee trilo-kadhrut |

Sumedha medhajo dhanyah satya-medha dhara-dharah ||    

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

Pragraho nigraho vyagro naika-shrungo gada-grajah ||     

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

Chatu-ratma chatur-bhavah chatur-veda-videkapat ||     

Sama-varto nivru-ttatma durjayo durati-kramah |

Durlabho durgamo durgo dura-vaso dura-riha ||       

Shubhango loka-sarangah sutantu stantu-vardhanah|

Indra-karma maha-karma kruta-karma kruta-gamah ||      

Udbhava sundara sundo ratana-nabha sulo-chanah |

Arko vaja-sani shrungi jayantah sarva-vijjay ||       

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

Maha-hrado maha-garto maha-bhooto maha-nidhih ||      

Kumudah kundarah kundah parjnyah pavano nilah |

Amrutamsho mruta-vapuh sarvagnah sarva-tomukhah ||     

Sulabha suvratah siddhah shatruji chhatru-tapanah | 

Nyagro-dhodumbaro shvatthah chanoo-randhru nishoo-danah || 

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

Amoorti ranagho chintyo bhaya-krudbhaya-nashanah ||     

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

Adhruta svadhruta svastyah pragvamsho vamsha vardhanah ||  

  

Bhara-bhrut kathito yogee yogeeshah sarva kamdah |

Ashrama shramanah kshamah suparno vayu-vahanah ||      

Dhanur-dharo dhanur-vedo dando damayita damah |

Apara-jita sarva-saho niyanta niyamo yamah ||       

Satvavan satvika satyah satya-dharma para-yanah |

Abhi-prayah priyarhorhah priyakrut preeti-vardhanah ||     

Vihaya-sagati rjyotih suru-chirhu-tabhugvibhuh |

Ravi rvirochana sooryah savita ravi lochanah ||       

Ananta huta-bhugbhokta sukhado naikado grajah |  

Anirvinna sada-marshee lokadhi-shthana madbhutah ||     

Sanaa tsana-tana-tamah kapilah kapi-ravyayah |

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

Aroudrah kundalee chakree vikra-myoorjita shasanah |

Shabdatiga shabda-sahah shishira sharva-reekarah ||     

Akroorah peshalo daksho dakshinah kshaminam varah |

Vidvattamo veeta-bhayah punya-shravana keertanah ||     

Uttarano dushkrutiha punyo dussvapna nashanah |

Veeraha rakshana santo jeevanah parya-vasthitah ||     

Anantha roopo nantha shreeh jitamanyur-bhayapahah |

Chatu-rasro gabhee-ratma vidisho vyadisho dishah ||     

Anadi rbhoorbhuvo lakshmeeh suveero ruchi-rangadah |

Janano jana janmadih bheemo bheema-para-kramah ||      

Adhara nilayo dhata pushpa-hasah praja-garah |

Urdhvaga satpa-thacharah pranadah pranavah panah ||     

Pramanam prana nilayah prana-bhrut prana jeevanah |

Tattvam tattva videkatma janma mrutyu jaratigah ||     

Bhoorbhuva svasta-rustarah savita prapi-tamahah |

Yagno yagna-patir-yajva yagnango yagna-vahanah ||       

Yagna-bhrut yagnakru t yagee yagnabhuk yagna-sadhanah |

Yajna-ntakrut yagna guhyam anna mannada eva-cha ||     

Atma-yoni svayam jaato vaikhana sama-gayanah |

Devakee nandana srashta kshiteeshah papa-nashanah ||    

Shankha-bhrut nandakee chakree sharngadhanva gada-dharah |

Rathanga-pani rakshobhyah sarva praha-rana-yudhah ||      

    Sree sarva-praha-rana-yudha om naman ithi 

Vanmalee gadee sharngi shankhee chakree cha nandakee |

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