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”

       

The birth of Sri Vishnu Sahasra Nama - The 1008 Names of Sri Maha.

The legend would have it that at the end of the epic Mahabharata war, Bhishmacharya was awaiting the sacred hour to depart from his physical body unto the lotus feet of the Lord. Yudhishtira, the eldest of the Pandavas, was desperately looking for the answers to matters relating to Dharma and Karma.  Lord Sri Krishna, who understood Yudhistira’s uneasy mind, guided him to Bhishma to learn insight in to this precious knowledge.  It is relevant to mention that Bhishma was acknowledged to be one of the twelve most knowledgeable people.  The other eleven being Brahma , Narada , Siva , Subramanya , Kapila , Manu , Prahlada , Janaka , Bali, Suka and Yama .

As directed by the Lord, he meets Yudishtra. At their meeting, Yudhistira presented Bhishma with six questions.

1. kimEkam dhaivatam lokE?

    Who is the greatest Lord in the world?

2. kim vaapyEkam parAyaNam?          

    Who is the one refuge of all?

3. stuvantam kam prApnuyuh mAnavah subham?    

    By glorifying whom, can man attain peace and prosperity?

4. kam arcanat prApnuyuh mAnavaah subham?           

    By worshipping whom can man reach auspiciousness?

5. kO dharmah sarva dharmANaam bhavatah paramO matah?          

    What is, in thy opinion, the greatest Dharma?

6. kim japam mucyatE jantur janma samsAra bandhanAth?          

    By doing Japa of what, can creature go beyond the bonds and cycle of birth and death?

Bhishma responded by reciting the one thousand names now hailed as the Vishnu Shasranama, and reminded him that either by meditating on these names or by invoking the names through archana (Offering), our minds can be lifted to higher consciousness.

Indeed, such a long recital of nAmAs glorifying the Lord and His splendor is rare in the world.  Yet a rational person is apt to question how mere words and their repetition can create such great power.. Just imagine for a moment that you are in an assembly, and the lecturer begins his talk with the word “boat”.  You can at one grasp the image of a boat, and there is calmness of mind.  Suddenly then, if someone in the assembly, utters the word “snake”, will your calmness continue?  It therefore follows that vak (utterance) and artha (meaning) together infuse a subtle energy either positively or negatively.  The thousand naamas are storehouses of proven spiritual content that can easily uplift our minds.  Indeed the expression NaMa is made up of Na for Naramandala and Ma for manas, our Mind.  NaMa, the chanting of which helps to unite our nervous system and Mind.

The main body of Sri Vishnu Sahasranama consists of 107 stanzas which contain the one thousand names of Sri Maha Vishnu.  Every one of the one thousand names is full of significance and refers to one particular guna (quality, characteristic, or attribute) of Paramatma.  These names invoke a sense of bonding with the Lord.  The meanings of the names give us an understanding and depth of God as there is a deep connection between the name and the named.

 Why were these 1008 names chosen?

Does the Lord get absolutely defined by these one thousand names?  The Vedas affirm that God is neither accessible to words nor to mind.  It is said that you cannot comprehend the Paramatma with the human mind alone, even if you spend all your life trying!  Given this infinite nature of the Paramatma, who is not governed or constrained by any of the physical laws as we know them, the choice of a thousand names of Vishnu by Bhishma should be recognized as a representation of some of his better known qualities that are repeatedly described in our great epics.

Some might say that they do not understand the meaning of the Sanskrit words, and therefore do not feel comfortable chanting them.  But learning the chanting of prayers even without knowing the meaning is a worthwhile act, and can be compared to finding a box of treasure without the key.  As long as we have the box, we can open it whenever we get the key of knowledge later.  The treasure will be there already.

Others might feel that they do not know the correct Sanskrit pronunciation, and do not want to chant incorrectly.  There is an analogy of a mother to whom a child goes and asks for an orange.  The child does not know how to pronounce the word “orange” and so asks for “ange”.  The mother does not turn away the child and does not refuse to give the child the orange just because the child does not know how to pronounce the word.  It is the bhaava (spirit) that matters, and so as long as one chants the name of God with sincerity, considerations such as not knowing the meaning, not knowing the pronunciation, etc, do not matter, and God will confer His blessings on us, there is no way a devotee of Vishnu can meet with any dishonor or disgrace of any kind.

Phala Sruti – The Benefits:

Traditionally our prayers end with a phala sruti – a section on the benefits of reciting the prayer.  The Vishnu Sahasranama is no exception.

The necessity of cleansing our body regularly to maintain hygiene and good health is recognized by everyone.  But with the busy nature of today’s world, we do not see our mind the same way as we see our body.  As a consequence, the need for keeping our minds clean is not appreciated.

Those who do not cleanse their mind on a regular basis become mentally ill over a period of time..  Prayers are a means to mental cleansing when they are chanted with sincerity and devotion.  The importance of chanting Sri Vishnu Sahasranama is that the deity being worshiped is none other than Vasudeva.  Sri Vedavyasa, who was responsible for stringing the naamas together in a poetic form, points out that it is by the power and command of Vasudeva that the Sun, the Moon, the stars, the world and the oceans are controlled.  The whole universe of the Gods, Asuras and Gandharavas is under the sway of Lord Krishna.  In Bhishma’s expert judgment, chanting Vasudevas’s name with devotion and sincerity will ensure relief from sorrows and bondage.  The person who recites is not the only one who benefits, but also those who for whatever reason are unable to chant benefit by just hearing the chanting as well….

In these days were people face innumerous problems, miseries, misfortunes etc to face them with courage and come out with success there is no other medicine except recitation of Bhagawan nama. Various shastras have indicated that sahsranama japa helps cure & remedy.


a) Vaidya Shastra states various illness are cured by recitation of Sri Vishnu sahsranama.

b) Mantra shastra states those who seek development in career , promotions, education, and various aspirations , achieve the same by recitation of Sri Vishnu sahasranama.

c) Jyotisha Shastra states that for difficulties/ problems arising out of various DashaBukti , recitation of Sri Vishnu Sahsranama is the only solution.

EKADASHI - A SCIENTIFIC WAY

From time immemorial, many of us have been having fasts twice a month on Ekadasi days. This fasting is, in general, for everyone. Ekadasi is the 11th day in the moon cycle, i.e. from the new moon day and also from the full moon day.


It is a proven scientific matter, that the air pressure in the atmosphere rapidly changes in the surroundings on a full moon day or on the new moon day. The Sun-Moon-Earth combinations in the orbital path, when distances itself at every particular interval (i.e. every 24 hours of for every full circle the Earth rotates). When it occurs, accordingly the pressure in the atmosphere too changes drastically and varies from day to day.

One can observe this from the increasing high tidal waves in the ocean. On any given New Moon day or Amavasya the pressure increases in the ocean and the tidal waves are very rough and high. But from the immediate next day onwards, the pressure recedes gradually thus improving that the atmospheric pressure too reduces. So, particularly on the 11th day from New Moon or Full Moon days, the pressure is some what very light or nil.



If one has to go with an empty stomach on any other day, the atmospheric pressures will put on him or her more strain wherein on the Ekadasi day, the problem is minimal or nil. So the body never takes the pain while we cleanse the bowel system and thus refreshing the whole body mechanism - specifically the liver/stomach/bowel and the system movements.

But on the immediate next day (called as Dwadasi or Dvadasi - i.e. 12th day from Full Moon/New Moon), to avoid any pressure on the body system, vaishnavites used to eat food in the morning as early as possible. Thus avoiding any system trouble or collapse. This breaking fast on the 12th day is known as ParaNai amongst vaishnavas. So it is advisable to observe fasting only on the Ekadashi day and to give scope for refreshing the body mechanism; this fasting day is also very conducive to concentrate on meditation and prayers. But one must eat food immediately in the next early morning to avoid any complications. As the atmospheric pressure builds up faster and doubles on the 12th day from Amavasya / Poornima days, it is strongly recommended to consume food on the Dwadasi day in the early morning.

Nowadays, people also fast these days for health reasons; because fasting helps in the detoxification of the body. Everyone wants to look good and fit . As such, you will find many youngsters in India fasting. In medical context, fasting refers to the state achieved after digestion of a meal. A number of metabolic adjustments occur during fasting and many medical diagnostic tests for blood sugar, cholesterol levels are standardized to fasting conditions. Thus fasting has medical reasons coated with religious significance in India .



Those who observe Fasting on Ekadasi days are keeping fittest health, cleansing their bowel system and mostly free from frequent ailments. Also, those who are the Bhakta's of Lord Krishna, observing fasting on Ekadasi days, have lot more mental peace, by way of self realization and inner soul! That reflects them to more and more devote to the spiritual path! Yes, this sort of penance also give them a more stronger feeling towards spirituality, thus making them pure in body and mind.

Now, let us see the other scientific facts concerning the 11th day from Full Moon & New Moon. In the Indian Vedic system, there are different methods to calculate a month. Once such is counting from the new moon day known as Amavasya. The well known From the new moon day till the Full moon day it is called as Sukla Paksham or waxing moon; from the full moon day till next Amavasya/new moon day, it is known as Krishna Paksham or the waning moon. In the celestial phenomena, the Earth as well as moon raises and settles at the same time on Amavasya and from the next day to Amavasya, moon is moving about 12 degree distance from the solar path; on the Ekadasi day, i.e. 11th day from full moon the Moon stays at a distance of about 135 degrees in the solar path that causes lesser grativation force and thus causing lesser atmospheric pressure. Thus fasting on an Ekadasi day will not affect the body system as also hungry feelings too minimum to some extent.




Ekadasi Recipes for peace, Devotion and health


The very purpose of the fast being to minimize bodily activities and increase in activities of devotion, prayer and peace, observers either abstain from food completely and there a few who take Milk, fruits, water and avoid all grains and beans from their meals on Ekadasi day. Light meals of fruits, milk products, vegetables, nuts and various non-cereal flours, fruits like banana, are eaten by those who are not in a position to undertake a total fast. Apart from cleansing one's body bi-monthly, this is an opportunity to become more absorbed in glorifying the Supreme Lord, Sriman Narayana. Ekadasi is also an excellent time to purify the body, mind and thoughts!.

Srikrishnarpanamastu.

 

ESSENCE OF GEETA

GITA SAAR
ESSENCE OF BHAGVAD GITA Whatever has happened, has happened for good. Whatever is happening, is happening for good. Whatever is going to happen, it will be for good. What have you lost for which you cry? What did you bring with you, which you have lost? What did you produce, which has destroyed? You did not bring anything when you were born. Whatever you have, you have received from Him. Whatever you will give, you will give to Him. You came empty handed and you will go the same way. Whatever is yours today was somebody else's yesterday and will be somebody else's tomorrow. SO WHY WORRY UNNECESSARILY? Change is the law of the universe. Hare Krishna hare Krishna Krishna Krishna hare hare Hare rama hare rama rama rama hare hare

MY JOURNEY ...!

My SPIRITUAL JOURNEY:

It would be fortunate to have spiritual connection at a tender age. Spirituality is a personal journey which may occur at different stages of one’s life. More than often this begins with a personal crisis – a desire to look beneath the surface and seek some richer meaning and purpose. That starts the journey. All your life you would have been asking those inner questions on various issues and submitting to the inner answers. Now you have new questions and new experiences. Spiritual knowledge that have rubbed on to you consciously or otherwise, bring fresh conscious thoughts and begins the journey at a different stride. Now that you have decided to make that journey, some mystical experience or new guiding acquaintances can bring you an ever-lasting change.

As your awareness expands, you suddenly realize that there is only one of you; even if you are standing in a crowd. No-one else is going to answer your questions for you. Even if they do, you question their relevance or weight to be given. An outsider cannot be your spiritual spokesperson. New truths appear and these connect to other truths till some day you find your own Truth. Then you have various degrees of truth and truth finding becomes a continuous process. Basically you are learning from experiences of your inner self. Your life boat is not going to be chained to the coast, it is sailing towards the open sea. You are going to be free with this journey as you would soon be coming Home. Where is your Home anyway?

A spiritual path is not lit like a street with signboards. It is subtle and you may simply miss it despite divine signals. It will be your path to higher consciousness where you change your age-old perceptions. You become aware of societal mores, conditioning and traditional thinking. You may also realise that your inner light is clouded by reluctance and ignorance. The clouds are slowly passing away and the Divine light lurks. Still it is a steep climb requiring sacrifice. This is the healing process of a wounded soul. Over time you feel lighter with meaningful questions. Where you are, who you are, what is life’s purpose etc are questions that lead on to other probing questions. Mysteries of life unfold as you explore further into your own depths to realise the Self in you. The Absolute Truth would not be far away. It is lurking from within. Worry not that you did not hit the spiritual path earlier. It is better late than never. ………………

Krishnarpanamastu…..