Osho on Somerset Maugham and Ramana Maharshi

Osho on Somerset Maugham and Ramana Maharshi

Osho - It happened that one very famous english novelist, Somerset Maugham, came to India and went to see Ramana Maharshi, a great sage. Maugham was a man of rational outlook -- he had gone there just out of curiosity; he had no religious search as such, no spiritual quest. He was staying in the ashram taking his breakfast, and suddenly Ramana himself came. He was going to see Ramana in the place where he used to sit for many years, but Ramana, hearing that Somerset Maugham had come -- somebody told him -- said, 'Okay, I am going to see him!'

He came so suddenly that Somerset Maugham could not believe that Ramana Maharshi himself had come. The shock was so sudden, and the impact was so great that he fell in a swoon... he became unconscious!

Now in the whole ashram Ramana's coming was thought to be a great blessing -- it was rare that he should come to see a guest... and then this happening that Somerset fell in a swoon and became unconscious. So the whole ashram gathered and people started singing and were very joyous; they started dancing.

They thought -- and it was right -- that under Ramana's impact, Maugham had moved into samadhi, into deep meditation. And that's exactly what had happened. But when Somerset Maugham came back he could not believe what was going on. He said, 'This is nothing -- no meditation, nothing. It is just because I was tired and because it is too hot -- that's why I fell into unconsciousness.'

He found this rationalisation: too hot, tired from the journey. And when he wrote an article about his visit, he wrote this: 'People are foolish there! Just out of tiredness and too much heat I had fallen unconscious, and they thought that I had entered some samadhi because of Ramana's blessings or his presence. This is absurd! And I deny it!'

I know that when he is denying, he is honest -- he is not dishonest. That is his explanation -- because he simply became unconscious so he did not know what happened. And when he came back this is the rationalisation that he made. That looks scientific: tired, long journey, climbing up the mountain, then too much heat, hot sun -- maybe a heat stroke or something. Any explanation would do, but this explanation that Ramana's impact.... The sun's impact is okay, the journey's impact is okay, but the presence of this sage? That is not acceptable: the rational mind cannot accept that.

And Somerset Maugham missed a great opportunity by refusing it. He could have entered into a deeper space. He became so much afraid of it; consciously he denied it, but then he became afraid. Then he escaped from the ashram -- he wouldn't stay there for long.

When he went to see Ramana to take his leave, he wouldn't enter the room. And again he found a rationalisation -- that he would have to remove his shoes, so he would take leave from the outside. You see the point? (chuckling) So from the window, standing outside the room, he took his leave. I know what fear.... And he may still not be aware that the fear is still there -- that he may fall into that unconsciousness, and then it will be too difficult, because now he is neither tired, nor it is hot, and the sun has set. Now the old explanation won't do. But the mind can play tricks. He said, 'Just to remove the shoes -- it is better that I take leave from the outside, and go.'

Source - Osho Book "The Shadow of the Whip"
- See more at: http://www.messagefrommasters.com/Osho/osho_on/osho_on_somerset_maugham.htm#sthash.ZLT4TAT7.dpuf

Osho on Somerset Maugham, Somerset Maugham in Ramana Maharshi Ashram

www.messagefrommasters.com

Osho on Somerset Maugham stay in Ramana Maharshi Ashram - Somerset Maugham, came to India and went to see Ramana Maharshi, a great sage. Maugham was a man of rational outlook

Osho on Somerset Maugham and Ramana Maharshi Osho - It happened that one very famous english novelist, Somerset Maugham, came to India and went to see Ramana Maharshi, a great sage. Maugham was a man of rational outlook -- he had gone there just out of curiosity; he had no religious search as such, no spiritual quest. He was staying in the ashram taking his breakfast, and suddenly Ramana himself came. He was going to see Ramana in the place where he used to sit for many years, but Ramana, hearing that Somerset Maugham had come -- somebody told him -- said, 'Okay, I am going to see him!'
He came so suddenly that Somerset Maugham could not believe that Ramana Maharshi himself had come. The shock was so sudden, and the impact was so great that he fell in a swoon... he became unconscious!
Now in the whole ashram Ramana's coming was thought to be a great blessing -- it was rare that he should come to see a guest... and then this happening that Somerset fell in a swoon and became unconscious. So the whole ashram gathered and people started singing and were very joyous; they started dancing.
They thought -- and it was right -- that under Ramana's impact, Maugham had moved into samadhi, into deep meditation. And that's exactly what had happened. But when Somerset Maugham came back he could not believe what was going on. He said, 'This is nothing -- no meditation, nothing. It is just because I was tired and because it is too hot -- that's why I fell into unconsciousness.'
He found this rationalisation: too hot, tired from the journey. And when he wrote an article about his visit, he wrote this: 'People are foolish there! Just out of tiredness and too much heat I had fallen unconscious, and they thought that I had entered some samadhi because of Ramana's blessings or his presence. This is absurd! And I deny it!'
I know that when he is denying, he is honest -- he is not dishonest. That is his explanation -- because he simply became unconscious so he did not know what happened. And when he came back this is the rationalisation that he made. That looks scientific: tired, long journey, climbing up the mountain, then too much heat, hot sun -- maybe a heat stroke or something. Any explanation would do, but this explanation that Ramana's impact.... The sun's impact is okay, the journey's impact is okay, but the presence of this sage? That is not acceptable: the rational mind cannot accept that.
And Somerset Maugham missed a great opportunity by refusing it. He could have entered into a deeper space. He became so much afraid of it; consciously he denied it, but then he became afraid. Then he escaped from the ashram -- he wouldn't stay there for long.
When he went to see Ramana to take his leave, he wouldn't enter the room. And again he found a rationalisation -- that he would have to remove his shoes, so he would take leave from the outside. You see the point? (chuckling) So from the window, standing outside the room, he took his leave. I know what fear.... And he may still not be aware that the fear is still there -- that he may fall into that unconsciousness, and then it will be too difficult, because now he is neither tired, nor it is hot, and the sun has set. Now the old explanation won't do. But the mind can play tricks. He said, 'Just to remove the shoes -- it is better that I take leave from the outside, and go.'
Source - Osho Book "The Shadow of the Whip"
- See more at: http://www.messagefrommasters.com/Osho/osho_on/osho_on_somerset_maugham.htm#sthash.ZLT4TAT7.dpuf

Osho on Ramana Maharshi

Osho - Happiness and suffering happen due to our past actions. So do not think that physical suffering or happiness will not happen to those who have become liberated while living.

Ramana Maharshi died of cancer. It was very painful, naturally. It was a deep malady -- there was no way of escaping it. Many doctors came, and they were very puzzled because the whole body was torn with pain but there was no sign of any pain in his eyes. His eyes remained the same serene lakes as ever. Through his eyes only the witnessing self arose; it was the witnessing self that looked, that observed.

Doctors would ask, "You must be in great pain?" Ramana would reply, "Yes there is great pain, but it is not happening to me. I am aware that there is great pain happening to the body; I know that there is great pain happening. I am seeing it, but it is not happening to me."

A question arises in the minds of many people as to how a man like Ramana, who is liberated and enlightened, get a disease like cancer.

This sutra has the answer to it. Happiness and sufferings will be happening to the body, even to those who are liberated while living, because these are related to past actions and their impressions, they are related to whatsoever has been done before becoming awakened.

Understand it this way: if I have sown some seeds in a field and then I become awakened, the seeds are bound to sprout. Had I remained sleeping, then too the seeds would have sprouted, flowered and come to fruition. Now too they will sprout, flower and come to fruition. There will only be one difference: had I been still asleep I would think it to be my crop and keep it close to my chest. Now that I am awake, I will understand that the seeds were already sown and now they are reaching their destiny; nothing of it is mine, I will just go on witnessing. If I had remained asleep I would have harvested the crop and preserved the new seeds so that I could sow them next year. Now that I am awake I will just go on witnessing: seeds will sprout, flowers will come, fruits will grow, but I will not gather them. Those fruits will grow and fall off on their own accord and die. My relationship with them will snap. My relationship with them before was of having sown them -- now I will not do that again. Thus no further relationship will be formed.

So happiness and suffering keep coming to the liberated one also, but such a person knows that these are part of the chain of his past actions and now he has nothing to do with them: he will just go on witnessing.

When somebody comes and offers flowers at the feet of Ramana, he just goes on watching -- it must be a part of some past chain of actions that prompt this person to give him happiness. But Ramana does not take the happiness; the person gives, but he does not take it. Should he take, the journey of a new action will begin. He does not prevent the person from offering flowers -- "Don't give happiness to me, don't offer flowers to me, don't touch my feet" -- he does not prevent him, because that prevention too would be an action and another chain of action would begin.

Try to understand this. This man has come to offer flowers to Ramana; he has put a garland round his neck, he has put his head at his feet. And what is Ramana doing within? He is just watching: "There must be a past transaction with this man, some past impressions of action; the man is now completing it. But now the transaction has to come to an end, no further chain has to be created. This matter is finished here, it will not continue."

So he will just sit there and will not prevent that man from doing anything... because what will 'preventing' really mean? It will mean first, that you are not ready to take back the past action where you had given, and which you would have to take back when preventing this man's action. And second, you are creating another chain of relationship with this man by asking him not to do a certain thing. Now when will this new relationship end? You are creating another action; you are reacting.

No, Ramana will just go on watching, whether a man brings flowers to him or cancer comes. He will even watch the cancer happening.

Ramakrishna also died of cancer. He had throat cancer. Even water would not go down his throat; food would not go down his throat. Then one day Vivekananda asked Ramakrishna, "Why don't you tell mother Kali? It is just a matter of your telling her and in a moment your throat would be cured." Ramakrishna just laughed and said nothing.
One day, when Vivekananda had insisted too much,

Ramakrishna said, "You don't understand. It is necessary to be finished with whatsoever is one's own doing, otherwise one will have to came back again only to finish it. So it is right to allow whatsoever is happening to happen; it is not right to hinder it."

Then Vivekananda said, "Alright, if you do not want to ask to be cured, at least ask her that as long as you are in the body to let the throat be good enough to allow water and food to pass through. Otherwise it is unbearably painful for us to see you in such a condition."

Ramakrishna agreed to ask. When he woke up the next morning he said, "It was great fun. When I told the mother she said, 'Has this throat a monopoly in doing your work? What difficulty do you have in eating through others' throats?'"

Ramakrishna further said, "Because of listening to your advice, I acted like a great fool. You harassed me unnecessarily. And this is right -- does this throat have any monopoly? So from today onwards, when you take food, understand that I am also taking food through your throat."

Ramakrishna laughed continuously all day long. When the doctor came he said, "Why are you laughing? The body is in such a painful condition, and no other condition can be more painful than this."

Ramakrishna said, "I am laughing because I don't know what happened to my mind that I failed to remember that all throats are mine, that now I can take food through all throats. Why be obsessed about this one throat?"

Howsoever supreme a state an individual may attain, the past that is attached to the body will complete itself. Happiness and sufferings will come and go, but the liberated person will know that it is only the accumulated past actions. Knowing so, he will stand apart from them too and his witnessing will not be affected by them in any way -- his witnessing is now steady.

Source - Osho Book "Fingers Pointing to the Moon"
- See more at: http://www.messagefrommasters.com/Enlightenment/osho_on_ramana_maharshi.htm#sthash.ZxizJrJk.dpuf

Osho on Ramana Maharshi

Osho - Happiness and suffering happen due to our past actions. So do not think that physical suffering or happiness will not happen to those who have become liberated while living.
Ramana Maharshi died of cancer. It was very painful, naturally. It was a deep malady -- there was no way of escaping it. Many doctors came, and they were very puzzled because the whole body was torn with pain but there was no sign of any pain in his eyes. His eyes remained the same serene lakes as ever. Through his eyes only the witnessing self arose; it was the witnessing self that looked, that observed.
Doctors would ask, "You must be in great pain?" Ramana would reply, "Yes there is great pain, but it is not happening to me. I am aware that there is great pain happening to the body; I know that there is great pain happening. I am seeing it, but it is not happening to me."
A question arises in the minds of many people as to how a man like Ramana, who is liberated and enlightened, get a disease like cancer.
This sutra has the answer to it. Happiness and sufferings will be happening to the body, even to those who are liberated while living, because these are related to past actions and their impressions, they are related to whatsoever has been done before becoming awakened.
Understand it this way: if I have sown some seeds in a field and then I become awakened, the seeds are bound to sprout. Had I remained sleeping, then too the seeds would have sprouted, flowered and come to fruition. Now too they will sprout, flower and come to fruition. There will only be one difference: had I been still asleep I would think it to be my crop and keep it close to my chest. Now that I am awake, I will understand that the seeds were already sown and now they are reaching their destiny; nothing of it is mine, I will just go on witnessing. If I had remained asleep I would have harvested the crop and preserved the new seeds so that I could sow them next year. Now that I am awake I will just go on witnessing: seeds will sprout, flowers will come, fruits will grow, but I will not gather them. Those fruits will grow and fall off on their own accord and die. My relationship with them will snap. My relationship with them before was of having sown them -- now I will not do that again. Thus no further relationship will be formed.
So happiness and suffering keep coming to the liberated one also, but such a person knows that these are part of the chain of his past actions and now he has nothing to do with them: he will just go on witnessing.
When somebody comes and offers flowers at the feet of Ramana, he just goes on watching -- it must be a part of some past chain of actions that prompt this person to give him happiness. But Ramana does not take the happiness; the person gives, but he does not take it. Should he take, the journey of a new action will begin. He does not prevent the person from offering flowers -- "Don't give happiness to me, don't offer flowers to me, don't touch my feet" -- he does not prevent him, because that prevention too would be an action and another chain of action would begin.
Try to understand this. This man has come to offer flowers to Ramana; he has put a garland round his neck, he has put his head at his feet. And what is Ramana doing within? He is just watching: "There must be a past transaction with this man, some past impressions of action; the man is now completing it. But now the transaction has to come to an end, no further chain has to be created. This matter is finished here, it will not continue."
So he will just sit there and will not prevent that man from doing anything... because what will 'preventing' really mean? It will mean first, that you are not ready to take back the past action where you had given, and which you would have to take back when preventing this man's action. And second, you are creating another chain of relationship with this man by asking him not to do a certain thing. Now when will this new relationship end? You are creating another action; you are reacting.
No, Ramana will just go on watching, whether a man brings flowers to him or cancer comes. He will even watch the cancer happening.
Ramakrishna also died of cancer. He had throat cancer. Even water would not go down his throat; food would not go down his throat. Then one day Vivekananda asked Ramakrishna, "Why don't you tell mother Kali? It is just a matter of your telling her and in a moment your throat would be cured." Ramakrishna just laughed and said nothing.
One day, when Vivekananda had insisted too much,
Ramakrishna said, "You don't understand. It is necessary to be finished with whatsoever is one's own doing, otherwise one will have to came back again only to finish it. So it is right to allow whatsoever is happening to happen; it is not right to hinder it."
Then Vivekananda said, "Alright, if you do not want to ask to be cured, at least ask her that as long as you are in the body to let the throat be good enough to allow water and food to pass through. Otherwise it is unbearably painful for us to see you in such a condition."
Ramakrishna agreed to ask. When he woke up the next morning he said, "It was great fun. When I told the mother she said, 'Has this throat a monopoly in doing your work? What difficulty do you have in eating through others' throats?'"
Ramakrishna further said, "Because of listening to your advice, I acted like a great fool. You harassed me unnecessarily. And this is right -- does this throat have any monopoly? So from today onwards, when you take food, understand that I am also taking food through your throat."
Ramakrishna laughed continuously all day long. When the doctor came he said, "Why are you laughing? The body is in such a painful condition, and no other condition can be more painful than this."
Ramakrishna said, "I am laughing because I don't know what happened to my mind that I failed to remember that all throats are mine, that now I can take food through all throats. Why be obsessed about this one throat?"
Howsoever supreme a state an individual may attain, the past that is attached to the body will complete itself. Happiness and sufferings will come and go, but the liberated person will know that it is only the accumulated past actions. Knowing so, he will stand apart from them too and his witnessing will not be affected by them in any way -- his witnessing is now steady.

Source - Osho Book "Fingers Pointing to the Moon"

- See more at: http://www.messagefrommasters.com/Enlightenment/osho_on_ramana_maharshi.htm#sthash.ZxizJrJk.dpuf

Ramana Maharshi on dealing with Desires and Vasanas

Ramana Maharshi on dealing with Desires and Vasanas

Question : What is the best way of dealing with desires and vasanas with a view to getting rid of them - satisfying them or suppressing them?

Ramana Maharshi : If a desire can be got rid of by satisfying it, there will be no harm in satisfying such a desire. But desires generally are not eradicated by satisfaction. Trying to root them out that way is like trying to quench a fire by pouring inflammable spirits on it. At the same time, the proper remedy is not forcible suppression, since such repression is bound to react sooner or later into a forceful surging up of desires with undesirable consequences.

The proper way to get rid of a desire is to find out `Who gets the desire? What is its source?' When this is found, the desire is rooted out and it will never again emerge or grow. Small desires such as the desire to eat, drink, sleep and attend to calls of nature, though these may also be classed among desires, you can safely satisfy.

They will not implant vasanas in your mind, necessitating further birth. Those activities are just necessary to carry on life and are not likely to develop or leave behind vasanas or tendencies. As a general rule, therefore, there is no harm in satisfying a desire where the satisfaction will not lead to further desires by creating vasanas in the mind.

- See more at: http://www.messagefrommasters.com/Life_of_Masters/Ramana-Maharshi/maharshi_on_desires.htm#sthash.446iaFU3.dpuf

Ramana Maharshi on dealing with Desires and Vasanas

www.messagefrommasters.com

Ramana Maharshi on dealing with Desires and Vasanas - If a desire can be got rid of by satisfying it, there will be no harm in satisfying such a desire

Ramana Maharshi on World Peace & Good Conduct

• Ramana Maharshi on World Peace & Good Conduct
  
  Question : What is the best way to work for world peace?
  Ramana Maharshi : What is the world? What is peace, and who is the worker? The world is not in your sleep and forms a projection of your mind in your jagrat [waking state]. It is therefore an idea and nothing else. Peace is absence of disturbance. The disturbance is due to the arising of thoughts in the individual, which is only the ego rising up from pure consciousness. To bring about peace means to be free from thoughts and to abide as pure consciousness. If one remains at peace oneself, there is only peace everywhere.
  
  Question : If it is a question of doing something one considers wrong, and thereby saving someone else from a great wrong, should one do it or refrain?
  Ramana Maharshi : What is right and wrong? There is no standard by which to judge something to be right and another to be wrong. Opinions differ according to the nature of the individual and according to the surroundings. They are again ideas and nothing more. Do not worry about them but get rid of thoughts instead. If you always remain in the right, then right will prevail in the world.
  
  Question : Will not right conduct be enough to secure salvation?
  Ramana Maharshi : Salvation for whom? Who wants salvation? And what is right conduct? What is conduct? And what is right? Who is to judge what is right and what is wrong? According to previous samskaras, each one regards something or other as right. Only when the reality is known can the truth about right and wrong be known. The best course is to find out who wants this salvation. Tracing this `who' or ego to its original source is the right conduct for everyone.
  
  Question : Will not the practice of good conduct [nitya karmas] lead to salvation? Several books state that it will.
  Ramana Maharshi : It is said so in books. Who denies that good conduct is good or that it will eventually lead you to the goal? Good conduct or sat karma purifies the chitta or mind and gives you chitta suddhi [pure mind]. The pure mind attains jnana, which is what is meant by salvation. So, eventually, jnana must be reached, that is, the ego must be traced to its source. But to those to whom this does not appeal, we have to say that sat karmas lead to chitta suddhi, and chitta suddhi will lead to right knowledge or jnana, and that in its turn gives salvation.
  
  Question : What about motives? Are the motives for performing actions not important?
  Ramana Maharshi : Whatever is done lovingly, with righteous purity and with peace of mind, is a good action. Everything which is done with the stain of desire and with agitation filling the mind is classified as a bad action. Do not perform any good action [karma] through a bad means, thinking `It is sufficient if it bears good fruit.' Because, if the means is bad, even a good action will turn out to be a bad one. Therefore, even the means of doing actions should be pure.
  - See more at: http://www.messagefrommasters.com/Life_of_Masters/Ramana-Maharshi/worldpeace.htm#sthash.JmmNcIx4.dpuf

  

  Ramana Maharshi on World Peace, Ramana Maharshi on Good Conduct & Salvation

  www.messagefrommasters.com

  Ramana Maharshi on World Peace - What is the world? What is peace, and who is the worker? The world is not in your sleep and forms a projection of your mind

सनातन धर्म एक ही धर्म

सनातन धर्म एक ही धर्म

 

सनातन धर्म एक ही धर्म

39 minutes ago

ऋषि मतंग ने शबरी से एक अपेक्षित घड़ी में कह दिया कि राम तुम्हारी कुटिया में आएंगे। ऋषि ने शबरी की श्रद्धा और सबूरी की परख करके यह भविष्य वाक्य कहा। शबरी एक भरोसे लेकर जीती रही। वह बूढ़ी हो गई, परंतु उसने आतुरता को बूढ़ा नहीं होने दिया। वन-फलों की अनगिनत टोकरियां भरी और औंधी की। पथ बुहारती रही। राह निहारती रही। प्रतीक्षा में शबरी स्वयं प्रतीक्षा का प्रतिमान हो जाती है।
शबरी की प्रतीक्षा के प्रतिमान की रक्षा करने राम शबरी की झोपड़ी में जाते हैं। भीलनी को सामाजिकता की मूलधारा में ले आते हैं। उसके झूठे बेर खाकर राम ने एक वनवासिन का मन ही नहीं रखा, बल्कि उसे पारिवारिकता दी। अपने प्रियजन और परिवारजन का झूठा खाने में संकोच नहीं होता। राम इस अर्थ में तमाम सामाजिक संकीर्णताओं को तोड़ते हुए मानव समाज की पुनर्रचना की नींव रखते हैं।

 

 

सनातन धर्म एक ही धर्म

13 hours ago

परमात्मा शब्द दो शब्दों ‘परम’ तथा `आत्मा’ की सन्धि से बना है। परम का अर्थ सर्वोच्च एवं आत्मा से अभिप्राय है चेतना, जिसे प्राण शक्ति भी कहा जाता है। ईश्वर । आधुनिक हिन्दी में ये शब्द ईश्वर का ही मतलब रखता है ।
आत्मा एवं परमात्मा का भेद तात्त्विक नहीं है अपितु भाषिक है. उनके विचारों को उद्धृत किया जा रहा है - " आत्‍मवादी दार्शनिक आत्‍मा को अविनाशी मानते हैं। गीता में भी इसी प्रकार की मान्‍यता का प्रतिपादन हुआ है। आत्‍मा न कभी उत्‍पन्‍न होता है, न कभी मरता है, न कभी उत्‍पन्‍न होकर अभाव को प्राप्‍त होता है। यह अजन्‍मा है, नित्‍य है, शाश्‍वत है, पुरातन है और शरीर का नाश होने पर भी नष्‍ट नहीं होता। इस जीवात्‍मा को अविनाशी, नित्‍य, अज और अव्‍यय समझना चाहिए। जैसे मनुष्‍य जीर्ण वस्‍त्रों का त्‍याग करके नवीन वस्‍त्रों को धारण कर लेता है, वैसे ही यह जीवात्‍मा पुराने शरीरों को छोड़कर नवीन शरीरों को ग्रहण करता है। इसे न तो शस्‍त्र काट सकते है, न अग्‍नि जला सकती है, न जल भिगो सकता है और न वायु सुखा सकती है। यह अच्‍छेदय्‌, अदाह्य एवं अशोष्‍य होने के कारण नित्‍य, सर्वगत, स्‍थिर, अचल एवं सनातन है। इस दृष्‍टि से किसी को आत्‍मा का कर्ता स्‍वीकार नहीं कर सकते। यदि आत्‍मा अविनाशी है तो उसके निर्माण या उत्‍पत्ति की कल्‍पना नहीं की जा सकती। यह सम्‍भव नहीं कि कोई वस्‍तु उत्‍पन्‍न तो हो किन्‍तु उसका विनाश न हो। इस कारण जीव ही कर्ता तथा भोक्‍ता है।
सूत्रकाल में ईश्‍वरवाद अत्‍यन्‍त क्षीण प्रायः था। भाष्‍यकारों ने ही ईश्‍वर वाद की स्‍थापना पर विशेष बल दिया। आत्‍मा को ही दो भागों में विभाजित कर दिया गया- जीवात्‍मा एवं परमात्‍मा।
‘ज्ञानाधिकरणमात्‍मा । सः द्विविधः जीवात्‍मा परमात्‍मा चेति।'1
इस दृष्‍टि से आत्‍मा ही केन्‍द्र बिन्‍दु है जिस पर आगे चलकर परमात्‍मा का भव्‍य प्रासाद निर्मित किया गया।
आत्‍मा को ही बह्म रूप में स्‍वीकार करने की विचारधारा वैदिक एवं उपनिषद्‌ युग में मिलती है। ‘प्रज्ञाने ब्रह्म', ‘अहं ब्रह्मास्‍मि', ‘तत्‍वमसि', ‘अयमात्‍मा ब्रह्म' जैसे सूत्र वाक्‍य इसके प्रमाण है। ब्रह्म प्रकृष्‍ट ज्ञान स्‍वरूप है। यही लक्षण आत्‍मा का है। ‘मैं ब्रह्म हूँ', ‘तू ब्रह्म ही है; ‘मेरी आत्‍मा ही ब्रह्म है' आदि वाक्‍यों में आत्‍मा एवं ब्रह्म पर्याय रूप में प्रयुक्त हैं।
आत्‍मा एवं परमात्‍मा का भेद तात्‍विक नहीं है; भाषिक है। समुद्र के किनारे खड़े होकर जब हम असीम एवं अथाह जलराशि को निहारते हैं तो हम उसे समुद्र भी कह सकते हैं तथा अनन्‍त एवं असंख्‍य जल की बूँदों का समूह भी कह सकते हैं। स्‍वभाव की दृष्‍टि से सभी जीव समान हैं। भाषिक दृष्‍टि से सर्व-जीव-समता की समष्‍टिगत सत्ता को ‘परमात्‍मा' वाचक से अभिहित किया जा सकता है।"

5Like · · Share

 

 

सनातन धर्म एक ही धर्म

about an hour ago

योग कहाँ राखें यहाँ रोम-रोम श्याम हैं.
श्याम तन श्याम मन श्याम है हमारौ धन
आठों याम ऊधौ हमें श्याम ही सों काम हैं
श्याम तन श्याम मन श्याम है हमारौ धन
आंधे की सी लाकरी अधार श्याम नाम है
योग कहाँ राखें यहाँ रोम-रोम श्याम हैं
योग कहाँ राखें यहाँ रोम-रोम श्याम हैं
प्रेम से भजें -रटें -प्रेम से भजें -रटें -प्रेम से भजें -रटें -प्रेम से भजें -रटें -प्रेम से भजें -रटें -
राधेकृष्ण - राधेकृष्ण कृष्ण - कृष्ण राधे - राधे !
राधेश्याम - राधेश्याम श्याम - श्याम राधे - राधे !!

 

केवट को राम आवाज देते हैं - नाव किनारे ले आओ, पार जाना है। केवट नाव नहीं लाता है। कहता है कि पहले पांव धुलवाओ, फिर नाव पर चढ़ाऊंगा। अयोध्या के राजकुमार केवट जैसे सामान्यजन का निहोरा कर रहे हैं। यह समाज की व्यवस्था की अद्भुत घटना है।
केवट चाहता है कि वह अयोध्या के राजकुमार को छुए। उनका सान्निध्य प्राप्त करें। उनके साथ नाव में बैठकर अपना खोया हुआ सामाजिक अधिकार प्राप्त करें। अपने संपूर्ण जीवन की मजूरी का फल पा जाए। राम वह सब करते हैं, जैसा केवट चाहता है। उसके श्रम को पूरा मान-सम्मान देते हैं।
उसके स्थान को समाज में ऊंचा करते हैं। राम की संघर्ष और विजय यात्रा में उसके दाय को बड़प्पन देते हैं। त्रेता के संपूर्ण समाज में केवट की प्रतिष्ठा करते हैं। केवट राम राज्य का प्रथम नागरिक बन जाता है। राम त्रेता युग की संपूर्ण समाज व्यवस्था के केंद्र में हैं, इसे सिद्ध करने की जरूरत नहीं है।

Ramana Maharshi on World Peace & Good Conduct

Question : What is the best way to work for world peace?
Ramana Maharshi : What is the world? What is peace, and who is the worker? The world is not in your sleep and forms a projection of your mind in your jagrat [waking state]. It is therefore an idea and nothing else. Peace is absence of disturbance. The disturbance is due to the arising of thoughts in the individual, which is only the ego rising up from pure consciousness. To bring about peace means to be free from thoughts and to abide as pure consciousness. If one remains at peace oneself, there is only peace everywhere.

Question : If it is a question of doing something one considers wrong, and thereby saving someone else from a great wrong, should one do it or refrain?
Ramana Maharshi : What is right and wrong? There is no standard by which to judge something to be right and another to be wrong. Opinions differ according to the nature of the individual and according to the surroundings. They are again ideas and nothing more. Do not worry about them but get rid of thoughts instead. If you always remain in the right, then right will prevail in the world.

Question : Will not right conduct be enough to secure salvation?
Ramana Maharshi : Salvation for whom? Who wants salvation? And what is right conduct? What is conduct? And what is right? Who is to judge what is right and what is wrong? According to previous samskaras, each one regards something or other as right. Only when the reality is known can the truth about right and wrong be known. The best course is to find out who wants this salvation. Tracing this `who' or ego to its original source is the right conduct for everyone.

Question : Will not the practice of good conduct [nitya karmas] lead to salvation? Several books state that it will.
Ramana Maharshi : It is said so in books. Who denies that good conduct is good or that it will eventually lead you to the goal? Good conduct or sat karma purifies the chitta or mind and gives you chitta suddhi [pure mind]. The pure mind attains jnana, which is what is meant by salvation. So, eventually, jnana must be reached, that is, the ego must be traced to its source. But to those to whom this does not appeal, we have to say that sat karmas lead to chitta suddhi, and chitta suddhi will lead to right knowledge or jnana, and that in its turn gives salvation.

Question : What about motives? Are the motives for performing actions not important?
Ramana Maharshi : Whatever is done lovingly, with righteous purity and with peace of mind, is a good action. Everything which is done with the stain of desire and with agitation filling the mind is classified as a bad action. Do not perform any good action [karma] through a bad means, thinking `It is sufficient if it bears good fruit.' Because, if the means is bad, even a good action will turn out to be a bad one. Therefore, even the means of doing actions should be pure.
- See more at: http://www.messagefrommasters.com/Life_of_Masters/Ramana-Maharshi/worldpeace.htm#sthash.JmmNcIx4.dpuf

Hindu Marriage Dates 2013 – 2014 in Karnataka and Andhra Pradesh – Vivaha Muhurtas as per Kannada and Telugu Panchangam and Calendars

Hindu Marriage Dates 2013 – 2014 in Karnataka and Andhra Pradesh – Vivaha Muhurtas as per Kannada and Telugu Panchangam and Calendars

Here are the Hindu Marriage Dates 2013 – 2014 based on the calendars and Panchangams followed in Andhra Pradesh and Karnataka. Please note that the Vivaha Muhurtas may vary for various Kannada and Telugu communities and this is only to give a general idea.

All dates are based on Indian Standard Time

Hindu Marriage Dates 2013 in Karnataka and Andhra Pradesh

January 2013

January 2, 2013

January 4, 2013

January 5, 2013

January 6, 2013

January 17, 2013

January 18, 2013

January 19, 2013

January 24, 2013

January 29, 2013

January 31, 2013
February 2013

February 1, 2013

February 5, 2013

February 13, 2013

February 14, 2013

February 15, 2013

March 2013 

No marriage dates

April 2013 

No marriage dates

May 2013

May 12, 2013

May 18, 2013

May 20, 2013

May 25, 2013

May 27, 2013

May 29, 2013

June 2013

June 2, 2013

July 2013

No Marriage Dates

August 2013

No Marriage Dates

September 2013

No Marriage Dates

October 2013

No Marriage Dates

November 2013

November 19, 2013

November 20, 2013

November 25, 2013

November 27, 2013

December 2013

December 4, 2013

December 6, 2013

December 7, 2013

December 8, 2013

December 12, 2013

December 23, 2013

December 25, 2013

December 26, 2013

December 27, 2013

Hindu Marriage Dates 2014 in Karnataka and Andhra Pradesh
January 2014
January 19, 2014
January 21, 2014
January 22, 2014
January 23, 2014
January 24, 2014
January 26, 2014

February 2014

February 1, 2014
February 3, 2014
February 4, 2014
February 5, 2014
February 17, 2014
February 19, 2014
February 20, 2014

March 2014

March 4, 2014
March 5, 2014
March 9, 2014
March 19, 2014
March 20, 2014
March 22, 2014
March 24, 2014
March 26, 2014

The above dates are only to give a general idea. The Panchangam in each region vary and therefore there will be slight change in dates. Also the entire period in a given date might not be auspicious to perform the ceremony.

You may also like to read

Vivah Muhurat – North Indian Marriage Dates

Goddess Alamelu

Goddess Alamelu

Goddess Alamelu is the consort of Shri Venkateswara (Balaji) – one of the most popular forms of Vishnu worshipped in Hinduism. One of the important temples dedicated to Alamelu is located at Tiruchanur in Andhra Pradesh. The Tiruchanur Temple is about 5 km from Tirupati.

There are two schools of thought regarding Goddess Alamelu. One school of thought firmly believes that Alamelu is same as Padmavati, the consort of Venkateswara. Thus she is the incarnation of Goddess Lakshmi.

Another school of thought believes that Alamelu and Goddess Padmavati are different. Thus in certain temples associated with Balaji, Goddess Alamelu and Padmavati are consorts of Venkateswara. The Balaji Temple at Jamalpuram in Khammam District has both Alamelu and Padmavati as two distinct consorts.

Goddess Alamelu is also known as Alamelu Manga.

Brahma Purana Teachings

Persons of tranquility, engaged in truth and piety and devoid of all external symbols, are free from doubts. They are fettered neither by piety nor by blasphemy.

Those persons who are omniscient, who are conversant with the principles of creation and annihilation, who see everything and who are devoid of passionate attachment to anything are released from the bonds of karma.

Those who do not injure anybody or anything, whatsoever, mentally, verbally or physically and those who are not involved in anything are not bound by karma.

Those who refrain from violence to living beings, who possess good conduct and mercifulness, and who have equanimity to others’ hatred and love are released from the bonds of karma. They have self-control.
Those who are merciful to living beings, who are worthy of being trusted by living creatures and who have eschewed violent activities go to heaven.
Those who are indifferent to others’ assets, who always avoid other men’s wives and who enjoy the riches virtuously acquired by them go to heaven.
Those men who always associate with other men’s wives as though they were their own mothers, sisters and daughters go to heaven.

Brahma Purana

Lingashtakam Lyrics - Brahma Murari Surarchita Lingam Devotional Song Lyrics

Lingashtakam Lyrics - Brahma Murari Surarchita Lingam Devotional Song Lyrics

Brahma Muraari Surarchita Lingam
Nirmala Bhaashita Sobhitha Lingam
Janmaja Dhukha Vinaasaha Lingam
Tatpranamaami Sadaashiva Lingam

Devamuni Pravaraarchita Lingam
Kaama Dahana Karunaakara Lingam
Ravana Darpa Vinaasaha Lingam
Tatpranamaami Sadaashiva Lingam

Sarva Sugandha Sulepitha Lingam
Buddhi Vivaardhana Kaarana Lingam
Siddha Suraasura Vandhitha Lingam
Tatpranamaami Sadaashiva Lingam

Kanaga Mahaamani Bhooshitha Lingam
Panipati Veshthitha Sobitha Lingam
Daksha Suyajna Vinaasana Lingam
Tatpranamaami Sadaashiva Lingam

Kunkuma Chandhana Lehpitha Lingam
Pankaja Haara Susobhitha Lingam
Sanchitha Paapa Vinaashana Lingam
Tatpranamaami Sadaashiva Lingam

Deva Ganaarchita Sevitha Lingam
Bhavair Bhakhi Bhirevacha Lingam
Dinakara Koti Prabhaakara Lingam
Tatpranamaami Sadaashiva Lingam

Ahshta Dalopari Veshthitha Lingam
Sarva Samudbhava Kaarana Lingam
Ahshta Daridra Vinaasana Lingam
Tatpranamaami Sadaashiva Lingam

Suraguru Suravara Poojitha Lingam
Suravana Pushpa Sadarchitha Lingam
Paraath Param Paramatmaka Lingam
Tatpranamaami Sadaashiva Lingam

Lingashtaka Midam Punyam
Yah Pathet Sivasannidhau
Sivaloka Mahaapnoti
Sivehna Saha Modatheh

SHRI VISHNU SAHASRA NAAMA

SHRI VISHNU SAHASRA NAAMA

Om Shuklãm Bharatharam Vishnum Sashivarnam Chathurbhujam
Prasanna Vadanam Dhyayeth Sarva Vignopa Shanthayé

Vyasam Vashita Naptharam Shakte Poutramakalmasham
Parasharathmajam Vandé Shukathãthum Thaponidhim

Vyasaya Vishnu Roopaya Vyasroopaya Vishanavé
Namovai Brahmanidhayé Vãsishtaya Namonamaha

Avikãraya Shuddhãya Nithyãya Paramathmané
Sadhaika Roopa Roopaya Vishnavé Sarvajishnavé

Yasya Smarana Mathréna Janma Samsara Bandhanãth
Vimuchyathé Namas Thasmai Vishnavé Prabha Vishanvé
Om Namo Vishnavé Praba Vishnavé. 5

Shree Vaisham Pãyana Uvacha
Shruthvã Dharmãna Séshéna Pãvananicha Sarvashaha
Yudhishtara Shanthanavam Punarévãbya Bashatha

Yudhishtira Uvacha
Kimékam Daivatham Loke Kim Vápyekam Parãyanam
Sthuvantha Kam Kamarchanda Prapnuyur Mãnavã Shubam

Go Dharma Sarva Dharmãnam Bhavatha Paramo Mathaha
Kim Japan Muchyathé Janthur Janma Samsãra Bandhanãth

Shree Bheeshmã Uvacha
Jagath Prabhum Deva Devam Antham Purushothamam
Sthuvan Nãma Sahasréna Purusha Saththo Thithaha

Thameva Chãr Chayanth Nithyam Bhakthya Purusha Mavyayam
Dhayãyan Sthuvan Namasyamsha Yajamãnas Thamevacha 10

Anãdhinidhanam Vishnum Sarva Lokamahesvaram
Lokãdhyaksham Sthuvan Nithyam Sarva Dhukkã Thigo Bhavéth

Brahmanyam Sarva Dharmangyam Lokãnãm Keerthivardhanam
Lokanãtham Mahath Bhootham Sarva Bhootha Bhavothbhavam

Esha Mé Sarvadharmãnãm Dharmodhi Kathamo Mathaha
Yath Bhakthyã Pundari Kãksham Sthavai Rar-Chén Nara Ssatha

Paramam Yo Mahath Teja Paramam Yo Mahath Thapaha
Paramam Yo Mahath Brahma Paramam Ya Parãyanam

Pavithrãm Pavithram Yo Mangalãnãncha Mangalam
Daivatham Dévathãnãncha Bhoothãnãm Yovyaya Pithã 15

Yatha Sarvãni Bhoothãni Bhavanthyãdhi Yugãgamé
Yasmimscha Pralayam Yãnthi Punaréva Yugakshayé

Thasya Loka Pradhãnasya Jagan-Nãdhasya Bhoopathé
Vishnor Nama Sahasrm Mé Srunu Pãpa Bhayãpaham

Yãni Nãmãni Gounãni Vikyãthãni Mahãthmanaha
Rushibhi Parigeerthãni Thãni Vakshãyãmi Bhoothayé

Rushirnãmnãm Sahasrasya Védhavyãso Mahãmunihi
Chchando-Nushtup Thadha Dhévo Bhaghavãn Dhévagee-Suthaha

Amruthãm Soothbhavo Bheejam Shakthir Dhévaki Nandhanaha
Thrisãmã Hrudhayam Thasya Shãnthyarthé Viniyujyathe 20

Vishnum Jishnum Mahãvishnum Prabhavishum Mahéswaram
Anaika Roopa Dhaithyãntham Namãmi Purushoth-Thamam

Asya Sree Vishnor Dhivya Sahasranãma Sthothra Mahãmanthrasya
Sri Vedhavyaso Bhagavan Rishihi
Anushtup Ch-Chandaha
Sri Mahavishnu Paramãthmã Sirmãn Narãyano Dévathã
Amruthãm Shoothbavo Bãnurithi Beejam
Dévakee Nandhan Srashtéthi Sakthihi
Uthbava Kshobhano Déva Ithi Paramo Manthraha
Shankbhruth Nandhkee Chakreethi Keelakam
Shãrngadhanva Gadhãdhara Ithyasthram
Radhãngapãni Rakshobhya Ithi Néthram
Thrisãma Sãmaka Sãméthi Kavacham
Aanandam Parbrahméthi Yonihi
Rudhu Sudharsank Kaala Ithi Dhigbandhaha
Sri Viswaroopa Ithi Dhyãnam

Sri Mahavishnup Preethyarthe Sahasra Nama Japé Viniyogaha

Dhyãnam

Ksheerodhanvath Pradhésé Susi Mani Vilasath Saikathe Mouthikãnãm
Malãk Lupthãsanastha Spatikamani-Nibair Moukthikair Mandithaangaha

Suprai Rbhrai Radhaprai Ruprivirasithair Muktha Bheeyuusha Varshaihi
Anandheenap Puneeyaa Dhari Nalina Gadha Shankapaanir Mukundhaha

Bhoop-Paathau Yasya Nabhir Viyadhasoora-Nilach-Chandra Sauryau Cha Néthré
Karnãvasã Siro Dhyaur-Mukamapi Dhahano Yasya Vaastheyamapdhihi

Andhastham Yasya Vishvam Soor-Nara-Khaga-Gho-Bhogi-Gandharva-Dhaithyaihi
Chitram Ramramyathe Tham Thribhuvan-Vapusham Vishnu Meesham Namaami

Shaanthãkãram Bhujagasayanam Padhmanabham Surésam
Vishwãdhãram Gaganasadhrusham Mégavarnam Subhangam

Lakshmi Kãntham Kamalanayanam Yogihrudhyãna Gamyam
Vandhé Vishnum Bavabayaharm Sarvalokaikanadham

Megha Shyamam Peetha Kausheya Vcham
Shree Vatsangam Kausthubho Bhasithangam
Punyopetham Pundari Kayadaksham Vishnum Vande Sarva Lokaika Natham

Namas Samastha Bhothanam Adi Bhoothaya Bhoo Bruthe
Aneka Roopa Roopaya Vishanve Prabha Vishnave

Shashanka Chakram Saka Reeta Kundalam Sappetha Vasthram Sarasi Ruheshanam
Shara Vaksha Sthala Shobhi Kausthubam Namami Vishnum Shirasã Chathurbhujam 5

Chayayam Parijathasya Héma Simhasano Parihi
Aasina Mam-Bhutha-Shyãma-Mãyadaksha Malankrutham

Chandrananam Chathur Bhahum Shree Vatsanghitha Vakshasam
Rukmini Sathyabhamabhyam Sahitham Kirshnamasraye

Harihi Om

Vishvam Vishnur Vashatkaro Bhootha Bhavya Bhavath Prabhuhu
Bhoothakruth Bhoothabruth Bhavo Bhoothatma Bhootha Bhavanaha

Bhoothatma Paramathma Cha Mukthanam Parama Gathihi
Avya Yapurusha Sakshi Kshetrgno Ksharo Évacha

Yogo Yoga Vitham Nétha Prdhãna Purusheshwaraha
Narasimha Vabhu Shreeman Keshava Purushothamaha

Sarva Sharvash Shivas Sthanur Bhoothathir Nidhira Vyahayaha
Sambhavo Bhavono Bartha Prabava Prabhureeshwaraha

Swambu Shambur Adithya Pushkaraksho Mahasvanaha
Anadhi Nidhano Dhath Vidhath Dhathu Ruthmaha 5

Appréyo Rishi Keshah Padmnabho Mara Prabhuhu
Visha Karma Manusthvastha Sthavishta Shtaviro-Dhruvaha

Agrahya Sashvatha Krishno Lokidaksh Pradhr Dhanaha
Prabhuth Shrikuthãma Pavithrm Manglam Param

Eashana Prãnadha Prano Jyeshta Shreshta Praja Pathihi
Hiran Ya Garbho Bhoo Gahrbho Madhavo Madhu Sudhanaha

Ishvaro Vikrami Thanvi Medavi Vikrma Kramaha
Anuththamo Durãdarsha Kruthangya Kruthi-Raathmavan

Suresha Sharnam Sharma Vishva Retha Prajabhvaha
Ahath Samvathsaro Wyallaha Prathyas Sarvadharshanaha 10

Ajas Sarvesh Varas Sidhas Sidhi Sarva Dhiru Chithaha
Vrusha Gabhir Meyathma Sarva Yoga Vinisruthaha

Vasur Vasumanas Sathya Samãthmã Sammitha-Samaha
Amoga Pundarikaksho Vrushkarma Vrushakruthihi

Rudro Bahushira Babrur Viswayoni Suchichrvaha
Amrudha Sachvadha Sthanur Vraroha Mahathapaha

Sarvakaha Sarvavidhbaanur Vishwakseno Janardhanaha
Vedo Veda Vidhav Yango Vedãngo Vedvith Kavihi

Lokã Dhyakshas Surdhyaksho Dharma Dhyaksho Krutha Kruthaha
Chathurathma Chathur Vyuhachathur Thamshta Chathur Bhujaha 15

Prajishur Bhojanam Bhoktha Sahishnur Jagatha Thijaha
Anako Vijayo Jetha Vishva Yoni Punarvasuhu

Upendro Vamaha Pramshur Amogash Shsirurjithaha
Atheendras Sangrahas Sargo Dhruthatma Niyamo Yamaha

Védyo Vaidyas-Sadã-Yogi Veeraha Madhavo Madhuhu
Atheendriyo Mahãmãyo Mahothsaho Mahabalaha

Mahabuthir Mahaveeryo Mahashakthir Mahathyuthihi
Anir Deshya Vabhu Shreema-Naméyathmã Mahã-Thri-Dhruk

Maheshvaso Maheebartha Shreenivasa Satham Gathihi
Aniruddas Surananndo Govindo Gvindãm Pathihi 20

Marichir Thamano Hamsas Superno Pujagothamaha
Hiranya Nabhas Suthapã Padmanabha Prajapthihi

Amruthyus Sarva-Dhruk Simha-Sandhãtha Sandhimãm-Stiraha
Ajo Durmarshanas-Shãsthã Vishruthãtmã Surarihã

Gurur Gurthamo Thama Sathyas Sathya Parakramaha
Nimisho Nimishas Sragvi Vãchaspathi Rutharathee

Agraneer Gramanee Shreeman Nyãyo Néthã Sameeranaha
Sahasra Murthã Vishvãtmã Sahas-Rãkshas-Sahasrapath

Aavarthano Nivruthathma Samvradhas Sampra Mardhanaha
Ahas Samvarthako Vahni-Ranilo Dharani Dharaha 25

Suprasada Prasanãthma Vishwasruk Vishvabhuk Vibhuhu
Sathkartha Sathkrudhas Sadhur Janhoor Naryano Naraha

Asangeyo Prameyathma Vishista Shista Kruch-Chuchihi
Siddhartha Siddha Sankalpa Siddhida-Siddhi Sadhanaha

Vrushahee Vrushabho Vishnur Vrushaparva Vrusho Dharaha
Varthano Varthamãnaksha Vivikta Shruth Sagaraha

Subhujo Dhurtharo Vakmi Mahendhro Vasudo Vasuhu
Naikarupo Bruhathroopas Sibhivishta Praksanaha

Ojas-Théjo Dhyuuthidhara Prakãshatmã Pratãpanaha
Ruddhas Spashtã-Ksharo Manthra-Chandrãmshur Bhaskarathdhyuthihi 30

Amruthãm Shudh Bhavo Bhanu Shashabindu Sureshwaraha
Aushadham Jagadha Sethu Sathya Dharma Parãkramaha

Bhoothabhavya Bhavannatha Pavana Pãvano Nalaha
Kamahã Kamakruth Kantha Kama Kamapratha Prabhuhu

Yugadikruth Yugavartho Naika Mayo Mahasanaha
Athrushyo Vyaktha Roopashcha Sahasrajita Nandajith

Ishto Vishishta Thistéshta Shikandi Nahursho Vrushaha
Krodhaha Krodhakruth Kartha Vishva Bahoor Mahitharaha

Achyutha Prathitha Pranaha Prãnatho Vasuvanujaha
Apãm-Nidi Rathishtana Mapramatha Prathishtithaha 35

Skandaha Skandadaro Duryo Varado Vau Vãhanaha
Vaasudevo Bruhath Banur Adi Deva Purandaraha

Ashokas Stharanas Thara Shura Shurir Janéswaraha
Anukoola Shathãvartha Padmi Padma Nibhekshanaha

Padmanabho Ravindaksha Padmagarba Sharirabruth
Maharthrir Ruthro Vruthathma Mahãksho Garudadvajaha

Atula Sharabo Bheema Samayagno Havir Harhi
Sarva Lakshana Lakshañyo Lakshmivãn Samithanjayaha

Viksharo Rohitho Margo Héthur Damodara Sahaha
Maheetharo Mahãbhogo Vegavãnami Thashanaha 40

Uthbhava Shobhano Déva Shreegarba Parmeshvaraha
Karanam Kãranam Kartha Vikartha Gahnoguhaha

Vyavasayovyvasthanas Samasthana Sthando Druvaha
Pararthi Parama Spastha Dushta Pushta Subhekshanaha

Ramo Virãmo Viratho Margo Neyo Nayo Nayaha
Veera Shakthimathãm Sreshto Dharmo Dharma Vithuthamaha

Vaikunta Purusha Prãna Prãnadha Pranava Prathuhu
Hiranyagharbha Shtrugno Vyapto Vayu Rthokshajaha

Ruthu Sudarshana Kala Parameshti Parikrahaha
Ugra Smavatsaro Daksho Vishramo Vishva Dakshinaha 45

Vishthãra Sthãvaras-Sthãnu Pramãnam Beejama Vyayam
Artho Nartho Mahakosho Mahãbhogo Mahadhanaha

Anirvinna Sthãvishtobua Dharmayubo Mahãmakaha
Nakshathra Némir Nakshthri Kshamaha Kshaamaha Smihanaha

Yagña Ejyo Mahéjyascha Krathu Sathram Sathãngkadhihi
Sarva-Darshee Vimukthathma Sarvagno Gnana-Muth-Thamam

Suvratha Sumuga Sookshma Sukosha Sukada Suhruth
Manoharo Jithakrodho Virabãhur Vithãranaha

Swãpna Swavasho Vyãpi Naikathma Naik Karmakruth
Vatsaro Vathsalo Vatsee Rathnagarbo Dhaneswaraha 50

Dharmakrup Dharmakruth Dharmi Sathakshara Maksharam
Avignatha Sahasramshur Vidhãta Krutha Lakshanaha

Gapasthinémi Sathvastha Simho Bhootha Maheswaraha
Aadi Dévo Mahãdévo Dévésho Devabruthguruhu

Uththaro Gopathir Gopthã Gnãnkamya Purãthanaha
Sharira Bhoothabruth Bhokthã Kapindro Purdakshinaha

Somabo Mrudhapa Soma Purjith Purshothama
Vinayo Jaya Sathyando Dãrshaha Sathvatham Pathihi

Jeevo Vinayithã-Sakshi Mukundo Mita Vikramaha
Ambonidhi-Ranandhathmaa Maho-Dhadishayo-Ndhakaha 55

Ajo Mahaarha Swabhaavyo Jidaa Mitrah Pramodhanaha
Anando Nandano Nanda Satya Dharma Trivikramaha

Maharshi Kapila Acharya Kritagño Metini Pathihi
Tripada Tripaddhyaksho Maha Shrung Krutaantha Kruthu

Mãha Varãho Govinda Sushenah Kanakã-Ngadhi
Ghuyo Gabeero Gahano Gupthash-Chakra Gadhãdhãraha

Vedha Swaango Jith Krishno Druda-Sankrshano-Chuthaha
Varuno Vaaruno Vruksha Pushkaraaksho Mahamanãha

Bhagavan Bhagaha-Nandhi Vana Malee Halaayudhaha
Aadhithyo Jyothir Adhitya Sahishnur Gadhisattamaha 60

Sudhanwa Kanda Parashur Dhaarundo Dhravinapradhaha
Divas-Sprug Sarva-Drug-Vyãso Vachaspathi-Rayonijaha

Trisaama Saamagah Saamah Nirvaanam Beshajam Bhishaku
Sanya-Sakruchama Shantho Nishta Shanthi Parayanam

Shubaangah Shaantidha Srashtã Kumudhah Kuvaleshayaha
Gohito Gopathir Goptha Vrushabaaksho Vrusha Priyaha

Anivathee Nivruthaatma Samkshepta Kshema-Krucchivaha
Sreevatsa-Vakshã Sreevasha Sreepati Sreemataam Varaha

Sridha Srishah Srinivasah Srinidhi Srivibha-Vanaha
Sridharah Srikarah Shreyah Shriman Loka-Trayashrayaha 65

Swaksha Swanga Shadanando Nandir Jyothir Ganeshwaraha
Vichitaatma Vidhéyaatma Satkeertis Chinna Shamshayaha

Udeerna Sarvata-Chakshu-Raneesha Shaswata-Sthiraha
Bhooshayo Bhushano Bhoothir Vishoka Shoka Naashanaha

Archishmã-Narchita Kumbho Vishudhaatma Vishodhanaha
Aniruddho Pratirata Pradhyumno Mitavikramaha

Kalaneminiha Vira Shaurir Shoora Janeshwaraha
Trilokatma Trilokesha Keshava Keshiha Harihi

Kama Deva Kamapala Kamee Kantha Krutaagamha
Anirdheshyavapur-Vishur-Viro Anando Dhanan Jayaha 70

Bhramanyo Brahmankrud Brahma Brahma Brahma Vivardhanaha
Brahmavith Braahmano Brahmi Brahmagnyo Braamana Priyaha

Mahakramo Mahakarmã Mahãtejã Mahoragaha
Maha-Krathur Mahãyajva Mahayagno Maha Havihi

Stavya Stavapriya Sthothram Shthuthi Sthothaarana-Priyaha
Purna Purayithã Punya Punya Keerti Ranamayaha

Manojavas Theerthagaro Vasurédhã Vasupradhaha
Vasupradho Vãsudevo Vasur Vasumanã-Havihi

Satgati Sathkriti Satta Satbooti Satparayanaha
Shoora Seno Yajushresta Sannivasa Suyamuhaha 75

Bhootãvaso Vãsudevo Sarvãsu Nilayo Nalaha
Darphaha Darpadho Dhrupto Durdharo-Dhãparãjitaha

Vishwa Murtir Mahamurthir Deeptamurtir-Amoortiman
Aneka Moorti-Ravyakta Shatamoorti Shataananaha

Eko Naika Sava Ka Kim Yatat Pada Manutta-Mam
Lokabhandhur Lokanatho Madhavo Bhaktha Vatsalaha

Suvarnavarno Hemaango Varãngash Santha Nangathi
Veeraha Visham Shoonyo Drutãshee Rachalas Chalaha

Amãni Mãndho Manyo Lokswami Trilokdhruk
Sumedha Medhajo Dhanya Satya Medha Dharã-Dharaha 80

Tejovrusho Dhyudhidhara Sarva-Shastra-Brudãm Varaha
Pragraho Nigraho Vyagro Naika Shrungo Gadhã-Grajaha

Chaturmurti Chaturbahu Chaturvyuha Chatur Gathihi
Chatur Aatma Chturbhava Chturveda Videkapãt

Samãvarto Nivruttãtma Durjayo Duradikramaha
Dhurilabo Durgamo Durgo Durãvãso Durãrihã

Shubaango Lokasãranga Sthuthantus Tantu Vardhanaha
Indra Karma Mahãkarmã Krutakarmã Krutãgamaha

Uthbhava Sundara Sundho Ratna Nabha Sulochanaha
Arko Vajasana Shrungi Jayantu Sarva Vijjayee 85

Suvarna Bindhurakshobya Sarva Vageshwara Shwaraha
Mahãhrudho Mahãkartho Mahãbhootho Mahãnidhihi

Kumudha Kundhara Kundha Parjanya Pãvano Nilaha
Amrutãsho Mrutavapu Sarvagnya Sarvato Mukhaha

Sulabha Suvrata Siddha Shatrujit Shatrutãpanaha
Nyakrodho Dumbaro Chwaththas Chãnuraan-Dhranishoo Dhanaha

Shasrarchi Saptjihva Saptaida Sapta Vahanaha
Amoorti-Ranakho Chindyo Bhaya-Krut Bhayanãshanaha
Anur Bruhat Krusha Sthoolo Guna Brun Nir-Guno-Mahãn
Adhruta Svadruta Svãsya Prãgvamso Vamsa-Vardhanaha 90

Bhãrabrut Kathitho Yogi Yogeesha Sarva-Kãmadhaha
Ashrama Shramana Kshãma Suparno Vãyu Vãhanaha

Dhanurdharo Dhanurvedho Dando Damayitã Damaha
Aparãjita Sarvashaho Niyanthã Niyamo Yamaha

Satvavaãn Sãtvika Satyã Satyã Dharma Pãrayanaha
Abhipr Ãya Priyãr Horha Priyakrit Preetivardhanaha

Vihayã Sagatir Jyoti Suruchir Huta Bug Vibhuhu
Ravir Virochana Surya Savithã Ravi-Lochanaha

Ananta Hutabuk Bhoktha Sugadho Naikajhograjaha
Anirvirna Sadhãmasrshi Lokhadhistana-Madhbutaha 95

Sanãt Sanãt-Anamah Kapila Kapiravyaha
Svastidah Svatikrut Svasti Svastibuk Svasti Dakshinaha

Aroudhra Kundali Chakri Vikram Yurjitha Shasanaha
Shabdhãtika Shabtasaha Shishira Sarva-Reekaraha

Akroora Peshalo Daksho Dakshinaha Kshminãm Varaha
Vidhvatthamo Veedhabhaya Punya-Shravana Keertanaha

Uttãrano Dushkruthihã Punyo Dur-Swapna Nashanaha
Veeraha Rakshna Sandho Jivana Paryasthithaha

Anantharoopo-Nanthasreer Jithamanyur Bayãpahaha
Chathurasro Gabheerãthma Ivdhisho Vyãdhsho Dhisaha 100

Anãthir Bhoorbhavo Lakshmi Suviro Ruchirãngadhaha
Janano Jana-Janmadir Bhimo Bhima Parãkramaha

Adãra Nilayo Dhãthã Pushpa Hãsa Prajã-Garaha
Urdhvaga Satpatã Chãra Prãnadha Pranava Pranaha

Pramãnam Prãna Nilaya Prãnabrut Prãna Jivanaha
Tatvam Tatva Videkãtma Janma Mrutyu Jarãthigaha

Bhoorbhuva Svastha-Srusthãra Savita Prapitãmahaha
Yogño Yagñapatir Yajva Yagnãngo Yagna Vãhanaha

Yagñabrudth Yagñakruth Yagñee Yagñabhug Yagña Sãdhanaha
Yagnãndha-Krudh Yagna-Guhya Manna-Mannãdha Evacha

Atmayoni Svayam Jãto Vaikhãna Sãmagãyanaha
Devaki Nandhana Shruastã Kshideesha Pãpa Nãshanaha

Sanghabrun Nandagi Chakri Shãrnga Dhanva Gadhã Dharaha
Rathanga Pani Rakshobhya Sarva Prharanãyudhaha

Sarva Prharanãyudha Om Nama Ithi

Vana Mali Gadhi Shãrngi Shangi Chakri Chanandhagi
Shreeman Narayano Vishnur Vãsudeva Abhirakshathu 108
(Repeat Three Times)

Itheetham Kirtaniyasya Keshavasya Mahãtmanaha
Nãmnãm Sahasram Divyãnãm Asheshena Prakeertitham

Ya Idham Shrunuyã Nityam Yaschabhi Parikeertayéth
Nãshubam Prapnuyath Kimchit Somutréha-Cha-Manavaha

Vedhaantago Bhrãmana-Syãt Kshatriyo Vijayee Bhavet
Vaishyo Dhana Samruta-Syãt Shoodhra Sukha-Mãvãpnuyat

Dharmarthi Prapnuath Dharma Marthaarthi Charthmãpnuyath
Kãmã-Navapnuyat Kami Prajãrti Chãpnuyãt Prajãm

Bhaktimãn Ya Sathodhdãya Shuchi-Sthagahamãnasaha
Sahasram Vãsudevasya Nãmnã-Metath Prakeertayedh 5

Yasha Prapnoti Vipulam Yãdhi Prãdhãnya-Mevacha
Achalãm Shriya Mãpnoti Shreya Praphnothya-Nuththamam

Nabhayam Kvachitãpnoti Veeryam Tejascha Vindhati
Bhavat-Yarogo Dyutimãn Bala Roopa Gunãnvitaha

Rogãrto Muchyate Rogãth Baddho Muchyetha Bhandhãnaãth
Bhayãn Muchyeta Bheethasthu Muchyetãpana Ãpataha

Durgãn-Yadhitharat-Yãshu Purusha Purushotamam
Stuvan Nãma Sahasrena Nityam Bhakti Samanvitaha

Vãsudevãshrayo Martyo Vãsudeva Parayanaha
Sarva Pãpa Vishuddhãtma Yãdhi Brahma Sanãthanam 10

Na Vãsudeva Bhaktãnã-Mashubham Vidhyate Kvachith
Janma Mrutyu Jarã Vyãdhi Bhayam Naivo Pajãyathe

Imam Sthava-Madheeyana Shraddha Bhakti Samanvitaha
Yujyetãtma Sukha Kshanti Shree-Dhriti Smruti Keertibhihi

Nakrodho Na Cha Mãtsaryam Na Lobho Nãshubhã Pathihi
Bhavanthi Kruta Punyãnãm Bhaktãnam Purushottame

Dhyausa Chandhrãrka Nakshtrã Kamdhisho Bhoor Mahodatihi
Vãsudevasya Veeryena Vidrutãni Mahãtmanaha

Sa-Sooraasoora Gandharvam Sa-Yakshorka Raakshasam
Jagathvasé Varthathétham Krushnasya Sasarãsaram 15

Indhriyãni Mano Buddhi Satyam Tejo Balam Dhrithihi
Vãsudevãtmakãn Yãhoohu Kshetram Kshetrangya Evacha

Sarvãkamãna Mãchãra Prathamam Parikalphithaha
Achara Prabhavo Dharmo Dharmasya Prabhurachyuthaha

Rushay Pitharo Devo Mahabhootani Dhatavaha
Jangamã Jangamam Chedham Jagan Naryanodh Bhavam

Yogo Gyãnam Tadã Saankhyam Vidhya Shilpãdhi Karmacha
Vedha Shaastrãni Vigyãna Metat Sarvam Janãrdhanath

Eko Vishnur Mahat Bhootam Pruthak Bhootani Yenekashaha
Treen Lokan Vyãpata Bhootãtma Bungthe Vishva Bhugavyaha 20

Imam Shavam Bhaghavatho Vishnor Vyãsena Keertidam
Padéthya Ichchét Purusha Shréeya Prãpthum Sukhani Cha

Vishveshra Majam Devam Jagadha Prabhu Vãpuyayam
Bhajanthiye Pushkarãksham Nadheyãnti Parãbhavam

Nadheyanti Parãbhava Om Nam Iti

Arjuna Uvacha
Padma Patra Vishãlãksha Padmanãbha Surottama
Bhaktãnãm Anuraktãnãm Trãtã Bhava Janãrdhana

Shree Bhagavan Uvacha
Yo Maam Nãma Shahasrena Shtotu Michathi Pãndava
Sohamékena Slokena Stuta Evana Sumshayaha
Sthuta Evana Samshaya Om Nama Ithi

Vyãsa Uvãcha
Vãsanaadh Vãsudevasya Vasitam Bhuvanatrayam
Sarva Bhoota Nivasosi Vasudeva Namosthuthe
Sri Vãsudeva Namosthutha Om Nama Ithi 25

Parvat Uvacha
Kenopayena Lakhuna Visnor Nãma Sahasrakam
Patyathe Pandithair Nityam Srothu Micchamyaham Prabho

Ishwara Uvacha
Shreerãma Rãma Rãméthi Ramé Rãme Manoramé
Sahasra Nãma Thattulyam Rãma Nãma Varanané (Repeat This Verse Three Times)
Shree Rãma Nama Varãnana Om Nama Ithi

Brahmo Uvacha
Namo Swananthãya Sahasra Murthayé Shasra Padakshi Siroru Bãhave
Sahasra Nãmne Purushãya Sãswate Sahasr Kodi Yugadãrine Namaha
Sahasra Kodi Yuga Dãrine Nam Om Nama Ithi

Sanjaya Uvacha
Etra Yogeshwara Krishno Yatra Pãrtho Dhanur Dharaha
Tatra Shri Vijayo Bhutir Dhruva Neetir Mathir Mama

Shree Bhagavan Uvacha
Ananya Shinttha Yantomã Yejanã Paryu Pãsathe
Tesham Nityabhiyuktãnãm Yogakshemam Vahãmyaham 30

Paritranaya Sadhunam Vinãshãya Cha Dhushkrutãm
Dharma Samsathãpanãrthãya Sambhavãmi Yuge Yuge

Artã Vishannã Shithilãscha Bheethã Koreshu Cha Vyathishu Vartamãnãhã
Samkeertya Narãyana Shabta Mãtram Vimukta Dhukka Sukhino Bhavanthu

Kãyena Vãchã Manasendriyerva Budhyãtma Nãva Prakruté Swabhãvath
Karomi Yadyat Sakalam Parasmai Narãyanãyetu Samarpayãmi.