“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”

       

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.