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The Essence of Puranas – Padma Purana -3

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The Essence of Puranas – Padma Purana

‘Krishna Leelas’ at ‘Vraja’, Mathura, Dwaraka and Kurukshetra
Vasudeva of Yadu Vamsa was married to Devaki, the daughter of King Ugrasena, who was dethroned by his son Kamsa who was vicious, inhuman and sadistic. Even at the time of the wedding of Vasudeva and Devaki, there was an ‘Akashavani’ (Voice from the Sky) addressing Kamsa that Devaki’s eighth son would kill him. While trying to kill Devaki at once, Vasudeva advised that she was after all she was his sister and could be imprisoned along with him and that the eighth son could be killed.

Kamsa then imprisoned the couple as also Ugrasena, his father.Meanwhile, Bhu Devi approached Lord Brahma and showed her great concern about the presence rapidly growing ‘Adharma’ in the form of Rakshasas and Evil Forces in the form of human beings like Kamsa, Jarasandha, Pralamba, Dhenuka and Sishupala and that she was no longer bear the brunt of the heavy weight. Brahma was convinced and came up to Narayana who agreed to take his ‘Avatar’ as Krishna; he suggested that Bhagavati Maya should plant Hiranyaksha’s six sons from Rasatala into Devaki’s garbha one after another, the seventh son would be of the ‘Amsa’ (Semi-Avatar) of Anantha Sesha Naga who should be drawn from Devaki’s garbha to that of her co-wife Rohini’s garbha and the eighth son would be Bhagavan himself. Devi Maya should be born to Nandagopa and Yashoda as a replacement to Bhagavan. Kamsa killed the six boys of Hiranyaksha, the seventh boy was drawn from Devaki’s garbha and planted into that of Rohini; as the child was drawn (Sankarshana) from one garbha to another Balarama was by that name too. The replaced boy from Rohini’s garbha to that of Devaki was also killed by Kamsa. As the time for the eighth delivery arrived, Kamsa was extra-cautious to grab the child as soon as he would be born and tightened the security of the prison. Just at midnight on Shravana Krishna Ashtami, there was a cover of Maya when Lord Narayana gave the vision to Vasudeva and Devaki with his four hands armed with Shankha, Chakra, Gada and Saranga; the prison gates were opened and the entire security system was illusioned; Bhagavan briefed the Couple of the course of action of quietly transferring Bhagavan to Nanda and Yashoda across River Yamuna in a basket kept on Vasudeva’s head as protected by Adi Sesha ensuring that the heavy rain would not trouble neither Bhagavan nor Vasudeva; the same cover of Maya was active at Gokula Village too and the swapping of children was a success. In the place of Bhagavan, Vasudeva brought Devi Maya from Yashoda’s bed and kept in Devaki’s bed. The cover of Maya was lifted, the prison gates were duly closed and the Gate Keepers were active again.  Kamsa sought to throw the child in the previous manner against a boulder, but the eight-armed Bhagavati Maya flew off into the sky and warned Kamsa that Bhagavan was since born and growing elsewhere and that his death was not far off! A few days later, the sons of Vasudeva were named as Balarama son of Rohini and Krishna the son of Devaki / Yashoda; Balarama was also known as Sankarshana, Rohineya, Balabhadra, Maha Bala and Rama, while Krishna was named Shridhara, Shrikara, Shri Krishna, Ananta, Jagatpati, Vaasudeva and Hrishikesha. The highly worried Kamsa took pains to locate Krishna and despatched the demoness Putana to Yashoda’s house in the form of a beautiful young woman who tricked Yashoda who let Putana into the house and sought to give milk from poisoned breasts. Krishna bit her nipples so violently that she died instantly taking her original for of a Rakshasi.The entire village was horrified and much more so were the couple Nandagopa and Yashoda. Another incident took place when both Balaram and Krishna were of a crawling stage they were attacked by a Rakshasa in the form of a chicken and Krishna snipped the bird’s head and after death the original form of the demon frightened the entire village. As the brothers grew they were inseparable and became naughty day by day, having collected friends of the same age group; the mischievous boys played pranks including stealing butter and teasing young girls.

 There were several complaints from the neighbourhood and Yashoda tied up Krishna to a heavy grinding stone to two adjacent Arjuna Trees with strong strings and went away on her household chores. Fairly soon, the boy rolled over the grinder and both the trees came down crashing and two Gandharvas appeared and thanked him for releasing them of their curse from a Maharshi; meanwhile Yashoda and neighbours rushed to the spot to witness the havoc and as Krishna put on an innocent face, she untied the strings as a result of which there was a scar on his belly which gave him the name of Damodara.

As weird incidents were happening, Nandagopa and Yashoda shifted their home to Brindavan on the banks of River Yamuna.

Both Krishna and Balarama grew up gradually and along with their associate Gopas looked after the grazing cows during the day. While playing a ball game, the ball fell in a rotten pond known as ‘Kalindi Kund’which was forbidden by one and all as there were many cases of killings of human beings and animals like cows entering into it or even on its banks, since there was a family of huge and highly poisonous serpents living it. But Krishna entered into it despite heavy protests and the friends at play with the ball conveyed the information to the parents and by word of mouth the entire village got collected on the banks.The highly distressed and desperate Nandagopa wanted to enter the Kund and was stopped with difficulty. There was considerable suspense as to what was happening inside the Kund and suddenly Krishna emerged on the powerful hoods of the Kalia serpent holding its tail and dancing away with smiles. Krishna ordered Kalia to leave the Kund at once along with its family and instructed Garud (Kite) the Carrier of Vishnu to let Kalia and family move out of the Kund and provide safe passage to reach the Sea without problem.

There were also other instances of other Rakshasas under the request of Kamsa to somehow destroy Krishna and Balarama. There was the instance of Dhenukasura who joined the group of Cows and attempted to harm the brothers but got killed; a Sakatasura who raised a huge sand storm and sought to lift up the boys but got killed again; another Asura named Pralamba appeared in the disguise of a Gopa and sought to play a game of carrying his load on Balarama’s back and the latter threw him up on to the high sky as he fell down dead; yet another Asura named Arishta who was a bull and whose strength increased manifold during the ‘Asura Sandhya’ suddenly rushed to Krishna but the latter held the Asura by his powerful horns which were pulled up from his head and got killed. The demon Keshi who had the form of a horse tried to hurt Krishna by his powerful feet but Krishna gave a whack on the horse’s head and it died at once.

Lord Indra was angry that Bhagavan Krishna discontinued Indra Yagna by the residents of Vraja but instead resorted to the Puja of Govardhana Mountain. There were heavy rains non-stop for several days and nights and the entire Vraja was submerged putting to tremendous ordeal. Krishna uprooted the mountain and lifted it by his little finger providing excellent relief to the population of Vraja Bhumi and taught a lesson to Indra. The latter’s self-image was subdued and came down to apologise and extolled his Leelas, eversince he assumed the ‘Avatara’. The kind Krishna excused Indra’s indiscretion.

Sage Narada arrived at Mathura and described the various escapades of Krishna to Kamsa including the killings of various Rakshasas, Kalindi Mardana (punishment), lifting of Govarthana Mountain and so on to Kamsa who was already confused about his future. As though he was hastening his own end, he planned that both Balarama and Krishna be invited to Mathura under the pretext of Dhanush Yagna and sent Akrura to personally ensure their coming; his plan was that mighty wrestlers, horses and elephants should be utilized and somehow get rid of them for ever. On arrival at Mathura, the Krishna-Balarama brothers walked along on the main road leading to the Dhanush Yagna Area. On way Krishna encountered a woman called Kubja who was disfigured by birth and straightened her so that not only she became normal but also looked very beautiful and smart. Near the Yagna area, Krishna picked up the Dhanush and playfully broke it ; Kamsa heard the big sound of the Dhanush and came to know that this was one of the points that Kamsa had in mind to frighten Krishna! Next morning at the Rajmahal, Kamsa planned for a huge rouge elephant called Kuvalapeeda at the entrance with the intention of killing Balaram and Krishna, but they removed its tusks and knocked it down as though it was a goat kid! Then the brothers were to fight with Malla, Chanura and Mushtika wrestlers; all the spectators felt that it was unfair to pit the wrestlers against the boys. But the so-called invincible wrestlers were humbled and killed one after another. Many more wrestlers in the waiting fled away. Kamsa could not tolerate the situation and jumped from his throne into the wrestler pit to fight them with his sword; indeed Krishna and Balarama did not take much time to subdue and kill him. As soon as they killed Kamsa, they approached the prison to free Vasudeva and Devaki, knelt down to touch their feet with sincere devotion when the latter melted away with affection kissing their heads with pride even as Devatas sounded war drums along with showers of flowers from the sky, released their grand father Ugrasena who was restored as the King of Mathura, greeted with veneration the Elders of the Yadu clan especially Akrura,and endeared the public who were in rapture shouting victory slogans.

In course of time, Vasudeva performed ‘Upanayana Samskar’ (Initiation of Gayatri Japa) to Balarama and Shri Krishna and subsequently met their Guru Samdipani to give ‘Guru Dakshina’. Meanwhile, King Jarasandha of Magadha who was the father-in-law of Kamsa came to know of the latter’s death and attacked Mathura with a huge army surrounding the City. Krishna recalled Daruka, the Sarathi of his Sugreevapushpak which was fully armed with Shankha, Chakra, Gada and various Astra-Shastras with Garud as the insignia on the Flag atop the Chariot. Bhagavan Krishna assumed his four arms and Balarama accompanied with his Halayudha as Apara Rudra. The two brothers massacred the Akshouhini- strong Sena of Jarasandha and held the latter as a hostage by Balarama but Krishna asked his brother not to kill Jarasandha who was still not destined to die yet!

The humiliated Jarasandha approached Kalayavana the Mlecchha King who surrounded Mathura with a sea-like army well-versed in war technology. Concerned about the safety of the citizens of Mathura, Krishna requested Bhu Devi for a three Yojana land on the western Sea shore and materialized a well planned and ideally located City of Dwaraka with best-furnished and comfortable homes; the entire population of Mathura got transferred overnight in their sleep and was awe-struck with the miracle. Having shifted the public of Mathura to their heavenly residences, Krishna and Balarama re-appeared at Mathura where there was none excepting themselves. Having fought a little, the intelligent Krishna gave an impression of a reverse-run to Kalayavana who chased the former into a mountain cave where Rajarshi Muchukunda was in long slumber from the previous Yuga. In that darkness Yavana mistook Muchukunda for Krishna and kicked him and Muchukunda’s red angry eyes opened and burnt Kalayavana into a heap of ash! Rajarshi Muchukunda recognized Bhagavan Shi Krishna and eulogized him and secured ‘Vishnu Paramapada’from the Lord. Realising that Kalayavana was dead, his huge army went helter-skelter but the re-humiliated Jarasandha continued sporadic attacks on Dwaraka without success. Meanwhile, Sudharma the son of Vishwakarma the Architect of Devas constructed a fabulous Conference Hall in the Court of King Ugrasena at Dwaraka where the citizens lived with pride and contentment.
Eventually, Balarama was wedded to Revati the daughter of King Raivata of Ikshvaku Vamsa. Shri Krishna had a soft corner for Rukmini the pious daughter of the King of Vidarbha Bhishmak who had the ‘Amsa’ of Devi Maha Lakshmi and she too was inclined on Krishna, but her brother Rukmi was bent on her wedding with Sishupala of Cheda Vamsha; Sishupala and Dantavaktra were the two vicious persons destined to take birth in Dwapara Yuga while their predecessors in Treta Yuga were Ravana and Kumbhakarna and Hiranyaksha and Hiranyakashipu in Satya Yuga. As Rukmini’s wedding was planned with Sishupala with the active support of Rukmi despite her protest, Rukmini despatched a confidential Purohita of Vidarbha Court to Krishna and Balarama suggesting a plan of her elopement at the ‘Muhurta’ of the wedding with Sishupala. Jarasandha, Dantavaktra and other Kings and associates of Sishupala attended the wedding even along with their armies nearby, lest Krishna and Balarama might create some trouble. Krishna and Balarama too attended by invitation by Daruka and his chariot. Soon after a traditional worship of Bhagavati before the wedding, Rukmini entered the Hall of the Wedding and in a swift pick-up Krishna carried away Rukmini by the chariot of Daruka, while Balarama restrained the armies of Sishupala, Jarasandha and asscociate Kings. Rukmi took a vow that he would not enter Vidarbha without defeating Krishna and along with Rukmini. In a fight with Krishna, a humiliated Rukmi was tied up to the former’s chariot and released on way after shaving him at the request of Rukmini who said that the head-shave was worse than death to a Kshatriya warrior. Indeed, Rukmi never returned to his Kingdom, but the Vidrabha King did ‘Kanyadaan’ at an auspicious time to Shri Krishna in the presence of elders like Vasudeva, Nanda, Ugrasena, Akrura, and Balabhadra along with Devaki, Yashoda, Revati, Rohini and others, when Devas sounded dundhubhis (drums) and showered flowers.

Lord Krishna’s second wife was Devi Satyabhama-of the Amsa of Bhu Devi- the daughter of Satrajit who secured a ‘Shamantaka Mani’ from Surya Deva which yielded eight maunds (38 kg per maund) of gold daily! Krishna found Prasena the brother of Satrajit wearing the jewel and desired to wear it but was declined. Later on he sported the ‘Mani’when he was on a hunting spree and unfortunately got killed by a lion, which took fancy to the Mani and carried it. Jambavan the bear- and an active associate of Shri Rama of the earlier Yuga-killed the lion and took the ‘Mani’to his cave. Shatrajit alleged that Krishna must have killed his brother to take away the Mani. Desirous of disproving the allegation, Krishna traced the deadbody of Prasena and following the footsteps of a lion and of a bear entered the cave of Jambavan and fought the latter for many days; finally Jambavan realized that Krishna was Rama himself, apologized to him and not only returned the Shamantika but also requested Krishna to accept his daughter Jambavati in wedding. Shatrajit was profusely apologetic for the baseless allegation that he made against Krishna and offered not only the Shamantaka Mani but also his daughter Satyabhama in wedding.The unnecessary blame that Krishna was subjected to was due to the fact that he did not worship Ganesha on Bhadrapada Shukla Paksha Chaturthi as it was strongly believed by the Public of all Varnas ought to observe the Vinayaka Vrata that day formally and reverentially!

Besides Rukmini, Satyabhama and Jambavati, Lord Krishna was married to Surya Kanya Kalindi; Mitravinda the daughter of Vindanuvindi in a Swayamvara by restraining seven bulls tied to a single chain and accepting Prize money besides  the bride; Devi Nagnajiti, Sulakshana and Susheela. Satyabhama accompanied Krishna to kill the most dreaded Narakasura by Garuda as also killed the demon by herself when Krishna fainted in the battle; all the belongings of Devas including the earrings of Deva Mata Aditi, the Ucchhaiswarya horse, the Iravata elephant and Mani Parvata were returned. Also thousand Kanyas imprisoned by Narakasura who were the daughters of the defeated Kings fell madly in love with Bhagavan Krishna and he accepted these brides also as his wives thus making the total of of sixteen thousand and eight wives including the eight principal ‘Patranis’ mentioned above! In all he had a crore sons!

Being aware of Jarasandha’s long-standing hatred of Shri Krishna eversince Kamsa’s death, Krishna called Bhima and Arjuna and suggested that all the three of them should assume the forms of Brahmanas to gain entry into the Court of Jarasandha and challenge him into a duel with any of the three of his choice. Jarasandha selected Bhima and fought for twenty seven days without any tangible result. Ultimately, Krishna picked up a twig from the ground, broke it in two halves and threw the two halves far away from each other in upside positions. Bhima got the hint, threw Jarasandha down to the ground, held his legs and split his body into two, threw away the two halves of Jarasandha from each other in upside down positions so that they might not join again.That was thus the end of Jarasandha, one of the most frightful evil forces on Earth. He was difficult to kill except by trick since his birth was complicated too: King Brihadratha of Magadha had two dutiful wives but did not obtain progeny. A Sage gifted one ripe mango fruit to the King and asked him to give to one of his wives considered dearer by him. Since the King felt that both his wives were equally dear to him, he cut the fruit into two halves and gave to the wives. After nine months, the queens delivered half piece each of a boy and they discarded both the pieces in a jungle. A demoness called Jara kept the pieces of flesh in a pot. Meanwhile, the two pieces got joined and a boy was crying loudly from the pot. Jara gave the child to the King and that was Jara+Sandha.

At the time of Rajasuya Yagna performed by Pandavas at Indraprastha, Yudhishtara took Bhishma’s advice to declare Shri Krishna as the Chief Guest and initiated the task of honouring Vaasudava. Sishupala who was also present objected to confer the honour to Krishna.The former was his arch-enemy who desired to marry Rukmini.He was the son of King Damaghosha of Chedi and Sutadeva, sister of Vasudeva, thus Krishna’s cousin. He was born ugly with three eyes and four arms.A celestial voice said that whosoever would keep the boy on his lap would kill him too. Krishna promised his sister that he would tolerate hundred mistakes of the child and terminate him thereafter. Krishna waited patiently for the hundredth accusation and got his head snipped by his chakra.

As soon as he learnt of his great friend Sishupal’s death was known, Dantavaktra reached Mathura on hearing that Shri Krishna left Indraprastha for Mathura. With seething anger against him, he chased Krishna to avenge his friend’s sad demise. On the banks of River Yamuna, there was a fierce duel of maces and Krishna over powered Dantavaktra and dropped him dead on the ground, thus ending the three birth episode of Hiranya Brothers, Ravana Kumbhakarnas and Sishupala Dantavaktras as a result of the curse of Sanaka brothers to Jaya and Vijaya the doormen of Vaikuntha covering four ‘Avataras’ of Vishnu as Varaha Deva, Nrisimha Deva, Shri Rama and Shri Krishna.

After Dantavaktra’s assassination, Bhagavan Krishna crossed Yamuna to visit the Vraja Bhumi where he displayed endless ‘Leelas’ terminating endless number of Rakshasas, subduing the poisonous and arrogant Kalia serpent, suppressing the self-image of Indra by lifting Govardhana, relieving the curse of Gandharvas as Arjuna Trees, enjoining the pranks of friends to steal butter, teasing Gopikas and enrapturing them with Rasa Leelas, enriching the wisdom of elder villagers, and most of all spell-binding the parents  with pure love and ecstasy! The Vrajavaasis reflected their own innermost feelings as soon as Krishna and Balarama reached there, some with awe, some with friendship, many of them with affection and respect, a few with sheer bliss but none with arrogance, or jealousy or fear! Nandagopa and Yashoda were speechless with overflowing tears emerging from their heart and soul; the elders were in a daze; their contemporaries were full of sweet memories and the Gopikas had feelings of Bhakti and Nirvana. Even the cows, other animals, birds and worms were all reminiscent of the Lord’s playful activities at the Vraja. Bhagavan was kind enough to bless them all from Nandagopa and Yashoda downward to attain salvation!
In the context of the Great Battle of Kurukshetra, Bhagavan Krishna’s role was indeed unique and unparalleled. Following the vicious and nasty game of chess between Yudhishtara and Shakuni-the wicked brother of Gandhari the wife of the blind King Dhritarashtra and the uncle of Kaurava sons headed by Duryodhana-Pandavas had to serve twelve years of ‘Aranya vaasa’(forest life) and one year of ‘Agnaata vaasa’ (life in-cognito). Pandavas deputed Shi Krishna to request the ‘Dushta Chatushtaya’ (the ill-famed and vicious foursome of Duryodhana, Dussasana, Karna and Shakuni) to allot at least five townships for the Five Pandavas but the deft Krishna failed in the peace negotiations and Maha Bharata Battle became inevitable. Lord Krishna opted to be the Sarathi (charioteer) of Arjuna who would not take up arms but was the unfailing guiding star and supreme Advisor of Pandavas at each and every stage of the Battle involving eleven ‘Akshouhinis’ of Kauravas and seven Akshouhinis of Pandavas over a period of eighteen long days of the historic event of Dwapara Yuga! He provided courage and conviction to Arjuna to kill cousins, uncles, Gurus, grand fathers, relatives and life-long associates by a long Sermon of Bhagavad Gita stating that He (Bhagavan) was the ‘Karanam-Kaaranam-Karta’ (The Action-The Act- The Actor) and that Arjuna and the like of him involved in the Battle were just the pawns on the Chess Board; he made ‘Sikhandi’ the eunuch stand before Bhishma-the Grand Father figure- so that the latter would cease to fight and Arjuna could pierce arrows into him; he named an elephant as Aswatthama the same name of Guru Drona’s son and when the latter stopped fighting rained arrows and killed him; he advised Arjuna to kill Karna when his chariot fell in a ditch and he lost his memory of the Arrow Mantras; he advised Duryodhana not to disrobe fully when Gandhari could make his body invincible and the vulnerable thighs were broken by Bhima as they did not secure the powerful shield of her vision; he saved Bhima in anticipation of pushing an iron replica of Bhima before Dhritarashtra which was embraced and squeezed into pulp and so on!
The end of Yadu Vamsha happened as a result of Kanva Mahashri’s curse. When a few of Yadava Kumars were playful on Narmada River banks, Samba a son of Jambavati was dressed like a pregnant woman and asked the Maharshi whether she would beget a boy or a girl, he gave a reply that she would give birth to a ‘musal’ (a mace) and further said angrily that you all in the Vamsa would be killed by it! The frightened Yadu youth conveyed this to Krishna. Samba did deliver a musala after a surgery and Krishna got the musala into powder and still one metallic rod of the size of a little finger remained which was thrown into the sea water. The rod was devoured by a fish which was caught by a fisherman and he used it as an arrow top. The powder germinated into big grass stems. All the Yadavas started abusing each other suddenly and using the grass stalks which came up on the sea coast killed each other. Krishna Bhagavan was resting under a tree shade and a hunter mistaking the Lord’s crossed leg as a deer shot at it with the arrow- top fixed with the finger like musala part there on hurting him badly. Krishna recalled Daruka with his chariot and asked Arjuna to be brought at once; on the latter’s arrival, the Lord instructed Arjuna to bring the eight ‘Patranis’ from Dwaraka and also intimate Vasudeva, Ugrasena, Balarama, Akrura and all other Yadu elders to resort to ‘Atmaarpana’; the Devis too did the same and all other remaining men and women followed suit.
Whosoever reads or hears or thinks of Shri Krishna’s memorable episodes shall be bestowed with multiple blessings as per the usual wish-list viz.: any desire or objective to be realized; even insurmountable difficulties to be overcome; small or big wishes in the course of daily chores to be fulfilled; success and victory of any task taken up to be accomplished; opponents or enemies to be vanquished; sins of any magnitude which are known or unnoticed to be pardoned; small or significant achievements secured by a person to be recognised in contemporary and subsequent societies; predicaments of physical, mental or psychological nature to be dissolved at once; quality of life to be guaranteed; final end to life to be peaceful without problems to the Self and persons around; and finally salvation to be secured.

Kimatra bahunoktena Sarva kaama phalaspruhah,
Krishnaaya nama iteyvam mantramuccharayed Budhhah/
Krishnaaya Vaasudevaaya Haraye Paramatmaney,
Pranatakleshanaashaaya Govindaaya Namo Namah/
(Is there an over-emphasis needed to assure that those desirous of fulfilling wishes should recite Krishnaya namah Mantra; Salutations to Krishna, Vaasudeva, Hara (Destroyer of Sins), Paramaatma (Resider of every heart), Pranatajana kasha naashaaya (Remover of the difficulties of devotees) and Govinda!)

‘Shrimad Bhagavat Gita ‘Mahatmya’
Vasudeva of Yadu Vamsa was married to Devaki, the daughter of King Ugrasena, who was dethroned by his son Kamsa who was vicious, inhuman and sadistic. Even at the time of the wedding of Vasudeva and Devaki, there was an ‘Akashavani’ (Voice from the Sky) addressing Kamsa that Devaki’s eighth son would kill him. While trying to kill Devaki at once, Vasudeva advised that she was after all she was his sister and could be imprisoned along with him and that the eighth son could be killed.

As Bhagavan Vishnu was in ‘Yoga Nidra’(Yogic Slumber) on Sesha Nag in the midst of Ksheera Sagara (Ocean of Milk) stating that he was meditating Bhagavan Maheswara, Devi Maha Lakshmi wondered as to why did Vishnu assert that he was Paramatma himself and none else! Did he not ask Arjuna in no uncertain terms that he should fight without hesitation and dedicate all actions and results to Him, since He was the Cause, the Causation and the Causer! Fully endorsing what Devi Lakshmi said, Bhagavan defined that out of the Eighteen ‘Adhyayas’ (Chapters) of Bhagavad Gita, five Adhyayas constituted five of his Faces, ten Adhyayas were his ten hands, one Adhyaya was his belly and two were his two feet. He further gave the illustration of Susharma and said that intelligent people like him who read an Adhyaya of Gita a day or half of it or a quarter, or atleast a stanza, would certainly secure Mukti. Susharma was no doubt a Brahmana by birth but was a chronic sinner; he did neither dhyana nor japa, neither homa nor ‘Atithi Satkar’ or Puja of Guests; on the contrary he was a drunkard, meat eater and a regular womanizer. One day he died of a snake bite. After experiencing retribution in various ‘Narakas’, he was born as a bull and served under an oil-extractor for seven to eight years and died out of hard work and exhaustion. A few persons contributed prayers for the animal’s salvation and among them was a ‘veshya’ (prostitute) who donated some ‘Punya’ on her account. In the rebirth the bull became a pious Brahmana in the same village as a ‘Jyatismara’ with the gift of memory of the past birth. He met the Veshya and enquired as to which Punya that she donated at the death of the bull. She said that she bought a parrot which used to mutter some lines of a stanza always although she did not guess what was it but surely that muttering had highly soothing effect. The Brahmana asked the Parrot and the latter said that she was earlier in an Ashram in a cage where a Rishi was teaching something to his desciples and it learnt it but a hunter stole the bird and sold to the Veshya. The Rishi conveyed that he taught the First Chapter of Gita! That was the Punya which the Veshya acquired from the parrot’s muttering that was learnt at the Ashram. Such was the Mahtmya of the First Chapter.
Bhagavan Vishnu then explained to Devi Lakshmi the significance of the Second Chapter of Gita.  A Veda Pandit Deva Sharma of Purandarapura in Dakshina Bharat was anxious to learn and attain ‘Tatwa Gyan’ and came across a visiting Mahatma about his desire. The Mahatma directed Deva Sharma to a Goat Keeper called Mitravan at Sowpur in a forest seated on a rock on the banks of a river bed nearby. Mitravan narrated one of his experiences about a tiger approaching a helpless goat; all other goats fled away but this one waited as though it welcomed the tiger to eat him up. The tiger hesitated and asked the goat as to why he had the courage to stand firmly but did not run. The goat questioned as to why the tiger did not pounce on her! The tiger replied that her hunger subsided suddenly. Both the tiger and the goat met a Mahatma in the forest and he asked them to approach a Vanara Raja (Monkey). The Vanara Raja replied that there was a highly religious Brahmana named Sukarma who meditated in a Shiva Temple not far off for long time. When Sukarma was asked, he said that one Maha Purush appeared in the Temple and Sukarma requested him to teach him Tatwa Gyan. The Maha Purush asked Sukarma to read an inscription on a rock nearby the Temple from the Second Chapter of Gita emphasizing the importance of ‘Abhyasa’or Practice. Having said this, the Maha Purush disappeared. The Second Chapter states:
Karmaneyvaadhi kaarastey maa phaleshu kadaachana,
maa karmaphala heturbhuh maa tey sangostva karmani/
(Partha! You have freedom only to perform your duty. The rest is not relevant to you. But You should perform the ‘Karma’without expecting the fruits).Bhagavan defined a Tatva Gyani as follows:
Duhkheshvanu dvignamanaah Sukheshu vigataspruhah,
Veeta raga bhayakrodhah Sthidheermuniruchyatey
(A Stitha-Pragna or a Tatwa Gyani is he who is least disturbed when there is unhappiness and difficulty and gets elated when there are reasons to be delighted; if one could practise equanimity without desire, fear or anger, that only is the feature of Tatwa Gyan (Sthita Pragnyatwa). Thus the chain of Deva Sharma-the Mahatma-Mitravan the Goat Keeper-the Tiger and the Goat-the Vanara Raja-Sukarma and the Maha Purush revealed the Message of Tatwa Gyan which simply stated that one should practice one’s own duty and Tatwa Gyan would unfold itself!

Describing the Mahatmya of the Third Chapter of Gita titled Karma Yoga, Bhagavan cited the example of a Brahmana named Jada who practiced the profession of a ‘Vaishya’ or of business.He amassed wealth from this line but became a victim of vices. He desired to earn more and travelled to a far off city. On way he halted for the night and slept off under a tree in a village. A gang of robbers looted and killed him and he turned to be a ‘Pretaatma’ (goblin) and resided on the same tree. Jada’s son was a dutiful Brahmana and followed the duties of a Brahmana. As he was concerned of his father’s where abouts, the son asked a friend of his father and he conveyed that the latter was looted and killed on way in a village under a tree. Being highly saddened by the news, he proceeded to Varanasi to perform the obsequies of his father and coincidentally halted under the tree of the same village where his father also halted for an overnight stay and got killed by the gang of robbers. Before he desired to sleep, the son recited the Third Chapter of Gita; his father who was also on the same tree as a Preta appeared before the son, and while boarding an air-plane to Vaikuntha since he was redeemed as a result of the recital of the Third Chapter of Gita, he asked his brothers also to revert to the Brahmana Varna at once and observe the duties concerned and more importantly recide the Third Chapter. Since Jada’s son was also visiting Varanasi anyway as planned by him, the son should invoke the forefathers of the Vamsa by reciting the Karma Yoga or the Third Chapter of Gita so that they too would realize Salvation. The principal message of the Third Chapter sressed:
Shreyan swadharmo vigunah pardharmatswanushthaat,
Swadharmey nidhanam shreyah Para Dharmo bhayaapah/
(Even if one feels that the ‘Dharma’or duty of somebody else’s is attractive, one must observe one’s own Dharma since ‘Para Dharma’
or Dharma of others is worse than death). Another significant instruction given by Krishna to Arjuna in this Chapter stated:
Mayi sarvaani karmaani sanyasyadhyatma chetasa,
niraaseermamo bhutwa yudhyasya vigata jwarah/
(Partha! I create all actions and hence perform your duty targetting me and leaving results to me and fight).
As the son followed his father’s instruction in letter and spirit and all the forefathers flew to Vaikuntha by air-planes, Yama Dharma Raja was concerned that several ancestors were leaving away to Vaikuntha from Narakas as per the directive of Vishnu dootas and thus double-checked from Lord Vishnu and the latter endorsed the instructions. As Yama Raja enquired ofVishnu whether there were further instructions to him, the latter replied that he should better perform Yama Raja’s own Swadhrma!

 Bhagavan Vishnu narrated to Devi Lakshmi the illustration of Mahatma Bharat worshipping at Vishwanatha Temple of Varanasi on the banks of Ganga, while signifying the Mahatmya of the Fourth Chapter of Gita. One day, he desired to rest under the shade if two bilva trees which were located side by side with a gap of five-six feet. Bharat kept his head at the bottom of one bilva and placed his feet at the bottom of another tree and recited the Fourth Chapter and after a while left for his home. Even as he was leaving, he found that the trees were fast drying up and when he reached home he found two ‘Kanyas’ (young girls) at his house. The Kanyas thanked Bharat profusely and said that were relieved of a curse by a Tapasvi named Satyatapa that they received at a curse at a Kshetra called ‘Chhinna Paapa’ (Relieved of Sins) on the banks of River Godavari. The two Kanyas were two ‘Apsaras’ bathing half nude seeking to entice the Tapasvi at the behest of Lord Indra since the latter felt a threat to his Throne at Swarga, whereas the Tapasvi’s desire was to attain ‘Jeevan Mukti’ or Mukti while he was alive; hence the curse that the Apsaras should turn as trees at Varanasi on the banks of Ganga. When the Apsaras pleaded for mercy, the Tapasvi agreed to get their original forms when a Mahatma called Bharat would one day rest under the trees reciting the contents of Gyana Yoga in the Fourth Chapter of Gita titled Jnaana Yoga. The redeemed Apsaras took up to thr regular recitation of the Fourth Chapter of Gita.
Incidentally, it was in this this Adhyaya titled ‘Jnaana Yoga’ that Lord Krishna declared:
Yadaa yadaahi Dharmasya glaanir bhavat Bharata!
Abhyuddhhaana madharmasya sadaatmaanam srijaamyaham/
Paritraanaaya Saadhunaam vinashaya cha dushkirtman
Dharma Samsthaapanaarthaaya Samshavami Yuge Yuge
(Arjuna! As and when Dharma is affected adversely and Adharma prevails, I shall take the ‘Avataras’ (incarnation) to vindicate the cause of the Virtuous and destroy the Forces of the Evil!)
Underlining the magnitude of the Fifth Chapter of Bhagavad Gita, Lord Vishnu told Lakshmi example of a Brahmana named Pingala of Madra Desha, ignoring his responsibilities as a Brahmana but built up expertise in music and dance and eventually achieved reputation in the profession as also proximity to the King as his favourite. He married a woman of low caste called Pingali alias Aruna. One night, being jealous of Pinala, Aruna killed him in his sleep. He suffered in Narakas and was born eventually as a vulture and afer her death due to pox, Aruna was reborn as a parrot. Being aware of the memory of previous life, the vulture saw the parrot and tore it apart as the latter was dropped in a pond. A hunter spread a net and the vulture was entangled and died as he threw the vulture’s body too fell in the same water body as the parrot fell. Suprisingly, both the birds achieved salvation! They asked Yama Dharma Raja as to what was the reason for both the sinners of equal guilt to head for Swarga since Pingala left the duties of a Brahmana and had loose morals while Aruna killed Pingala! Dharma Raja explained that their dead bodies fell in the same water body leading to a River on the banks of which was a pious Brahmana always reciting the Fifth Chapter of Karma Sanyasa Yoga in Gita!

Bhagavan Vishnu narrated to Devi Lakshmi the value of Sixth Chapter of Gita entitled Jnana Yoga and described the virtue, fame and high charitable disposition of the King Janashruti. Even Devas made flying trips as ‘Hamsas’ (Swans) to his Kingdom on the banks of River Godavari with Pratishthanapuri as its Capital to appreciate the noble deeds being executed by the King. Once the King while strolling on the top of the Palace overheard the remarks of flying Hamsas that the King’s greatness and virtue were nearing even those of Mahatma Reik’s who was residing at Manikeswar on the top of Himalaya Mountains beyond the Kashmira Region. The King immediately decided to visit Manikeswara at the Temple of Bhagavan Chandrasekhara where Mahatma Reiki stayed. On way from the Pratishthanapuri, the King along with his big entourage passed through several important Tirthas and worshipped Kasi Vishwanath, Gadadhar at Gaya, Shri Krishna at Mathura near Kalindi (Yamuna) and on to Kashmirapuri where he stopped over at the Manikeshwara Temple of Bhagavan Shiva. At the main Dwara of the Temple, the King spotted a beggar-like Sadhu stationed on an empty cart under a big tree. The King’s Sarathi (charioteer) introduced the King to the Mahatma who made kind enquiries about the various charities, constructon of temples, water bodies and public gardens as also Yagnas and Vratas that the King was responsible for. Then the King sought to donate several chariot-full of gifts of Dhana (money)-Dhanya (foodgrains), Cattle, Jewellwery and clothes. The Mahatma became suddenly furious and shouted on the King in white anger: ‘Arre Shudra! You think you can buy me with these gifts? Has not somebody told you about me? Take these away and get lost!’ The King was dazed at this sudden spurt of the Mahatma’s rage and was afraid that he might not give a ‘shaap’ (curse) to him. The King profusely apologized and fell on his feet shivering with fear and shame. After the Mahatma cooled down, he conveyed to the King that he always recited the Sixth Chapter of Gita on ‘Jnaana Yoga’:
Yadaa hi nendriyaartheshu na karmaswanu- shajjetey/
Sarva sankalpa sanyaasee yogaarudhasta dochatey
(A Saadhaka or Yogi would become ripe only ‘Indiras’-body parts of external and internal nature- and their desires are left out, Karmas or duties are too avoided subduing the feelings of the giver or the taker and the totality of the ‘You’ or ‘I’ is avoided then only one becomes a Yogi).
Somewhat on the lines of the Brahmana Jada in the Third Chapter earlier, Shankhakarna too followed the Vaishya profession, became extremely rich and desired to marry for the fourth time and proceeded to a neighbouring village.But on way, he was bitten by a serpent and died and was born again as a serpent. He came in the dreams of his sons as a serpent and conveyed that he hid crores of cash and jewellery at such and such a shrub in the backyard of their home. Next morning, the brothers dug up at the location as per the dream, but a serpent appeared, desired to ascertain their identity and said that they should recite the Seventh Chapter of Gita titled Vigyan Yoga at once. To their utter surprise, the serpent took the form of their father, handed over huge reserve of gold and jewellery to the sons and boarded a Viman destined to Vishnu Loka. The sons were all virtuous, performed Yagnas, charities and such other noble tasks as digging up wells, water bodies and construction of choultries, rest houses etc. for public benefit. Most importantly however was the recitation of the Seventh Chapter of Gita and attained Vishnu Loka! The essence of this Chapter was stated by Bhagavan to Arjuna as follows:
Beejam mam Sarva bhutaanaam viddhih Parthah Sanatanam,
buddhirbuddhimatamasmi Tejastejasvinamaham/
Balam balavataam chaham kamaraga vivarjitam,
Dharmaa virudho bhuteshu kaamosmi Bharatarshabha/
(Partha! Do realize that the timeless seed responsible for germinating the entire Creaion is me; I am the Intelligence to the intelligent; Radiance to the radiant, Physical Power to the powerful etc. I am also the desire and hatred; virtue to the virtuous, vice to the vicious and so on!).
About the ‘Mahatyma’ of the ‘Ashtama Adhyaya’, Lord Vishnu gave the example to Devi Lakshmi of Bhava Sharma who lived in Amardakapura in Dakshina Bharat. Being a Brahmana by birth, he married a ‘Veshya’ and was a meat-eater, wine drinker and a debauche. Once he and his wife were drunk dead and became huge ‘Tada Vrikshas’
(Palm Trees). Another Brahmana couple called Kushibal and Kumati were wrong examples of deceipt, greed, and anger. Kushibal used to accept ‘daanaas’ of horses and ‘Kaala Purusha Pratimas’ and were also involved in base tantras. This couple died and turned out to be ‘Brahma Rakashasas’and made the ‘Tada Vrikshas’as their abode. Once a Vedavedya Brahmana came to rest under the trees, when the Rakshasa couple appeared and asked as to how they could get rid of their Rakshasatva and obtain ‘Mukti’. The Brahmana said: ‘Brahma Vidya’s Upadesha’ or teaching, ‘Adhyatmika TatwaVichara’ or the Awareness of Inner Consciousness and Karma Vidhi Gyana or the Knoweldge of performing Karmas / deeds are the three factors which could redeem them! Then the Brahma Rakshasi got confused and said: Kim tat Brahma! Kimadhyantakam! Kim Karma! (Who is this Brahma? What is this Adhyatma? And which is this Karma?) As soon as the Brahma Rakshasi muttered these words, a miracle happened and the Brahma Rakshasa couple attained ‘Mukti’ and so did the Palm Trees/ Bhava sharma couple! These were the opening lines of the Eighth Chapter of Bhagavad Gita entitled Akshara Brahma Yoga and hence the miracle!  The further lines of the stanza stated:
Adhi Bhutam cha kim proktam Adhi Daivam ki muchyatey/
(What is Adhi Bhutam? What is Adhi Daivam?) To this question of Arjuna, Bhagavan Krishna’s reply was:
Aksharam Brahma Param Swabhaavodhyaatma muchyatey,
Bhuta bhaavodbhava karo virangah karma sanjnitah)
(Arjuna! The Supreme and Indestructible Soul is Brahma; His nature is Adhyatmika, Adhi Bhautika and Adhi Daivika)!
The significance of the Ninth Chapter of Gita was explained by the instance of a goat being given as a sacrifice at a Yagnya by a Brahmana named Madhava who resided at Mahismati Nagar on the banks of River Narmada. The goat talked suddenly in raised human voice to the surprise of the ‘Ritviks’ performing the Yagna as also the audience and said that the Yagna was of no avail since it was certain that human beings would have to be born again, their old age and death were inevitable; the goat also said:’Look at my fate; you are going to kill me now!’ Then the onlookers enquired of the goat as to who was it in its earlier birth? The goat replied that he was a Brahmana who desired to perform a sacrifice of a goat kid to appease Devi Chandika, as his son was extremely ill; but Devi Chandika was furious to kill a goat kid to save a child and cursed the Brahmana to become a goat; thus said the goat to the Ritviks and others at the Yagna. It further narrated that in Kurukshetra, a King named Chandra Sharma gave a Kala Purusha Pratima as a ‘daan’ in connection with a Solar Eclipse and from the Pratima a Chandala couple surfaced about to devour both the King and the Brahmana but the Brahmana was quick in reciting the Ninth Chapter of Gita titled ‘Raja Vidya Raja Guhya Yoga’of Gita and the Chandala couple named ‘Paapa’ (Sin) and ‘Ninda’ (Blame) disappeared. Bhagavan in this Chapter says:
Ananyaschintanaamto maam ye janaah paryupaasatey,
Teshaam nithyaabhi yuktaanaam yogakshemam vahaamyaham
(Those who always think and meditate of me always, I look after them and assure them of their welfare)! Eversince then, the King always recited and reflected of the contents of the Adhyaya and eventually The goat which narrated the incident of Chandra Sharma was released to freedom.
Bhagavan Shankara gave the example to Devi Parvati of Brahmana Dhirabuddhi residing in Kashipura who was an unparalleled ‘Vedarupi’(the form of Vedas) who could readily vision ‘Atma Tatwa; it was widely believed that Bhagavan Shankara always held on to Dhirabuddhi’s hand, run along with him and care for him wherever the Brahmana moved with affection and consideration. What indeed was the kind of Tapa- Homa-Dhyana that Dhirabuddhi performed to deserve this unique treatment that Bhagavan took such concern about him! Once when Bhagavan sat on the mount of Kailash, one Hamsa (Swan) fell at His feet and narrated that it fell with a thud down while flying above in a Sarovar in Saurashtra; the usually white swan got blackened. The Swan told Bhagavan that a lotus shub with five beautiful flowers was responsible for this incident; it said that as soon as it flew across the shrub it released sixty five bees when it actually fell and thus its form got black. The Lotus Shrub was in its third previous birth a Brahmana house wife called Sarojavadana, who no doubt was a Pativrata but was attracted too much to a Myna Bird in a cage in their home and was unmindful of her husband’s callings as she was immersed in play with the bird; the husband got furious and cursed her to become a Myna bird. The cursed Myna was brought up by a Muni Kanya where the Muni regularly recided the ‘Vibhuti Yoga Adhyaya’ which was the Tenth Chapter of Gita and she learnt the contents fully; in her next birth, the Myna bird was born as an Apsara. Sage Durvasa was performing Tapasya on the banks of a Sarowara when the Apsara was bathing and out of fury, Sage Durvasa cursed the Apsara to become a Lotus shrub which was crossed by the Swan and became black in its form. Such was the power of Vibhuti Yoga (the Tenth Chapter) in which Lord Krishna told Arjuna that all kinds of ‘Vibhutis’/ manifestations were his own like radiance, Shaktis, Virtue, Meditation, prosperity and victory. The Vibhutis would include the Swan crossing the lotus shrub was out of ignorance; Brahmani Sarojanavadana’s attraction to the Mynah Bird; her husband’s anger causing the creation of another Mynah; the cursed Mynah’s learning of the ‘Dashama Adhyaya’ from the Muni; her becoming an Apsara, Sage Durva’s curse out of anger crating a lotus shrub, Dhirabuddhi’s Vision of Atma Tatva and Parameswara’s great affection for Dhirabuddhi!
There would be thousands of instances that would signify the Eleventh Chapter of Gita regarding ‘Vishva Sandarshana Yoga’ and Bhagavan Shiva described only one to Devi Parvati. In Meghankara Nagar on the banks of River Pranita, there was a Parama Bhakta of Vasudeva called Sunandana Muni who undertook a Kshetra Yatra and on way had to halt over a night in a village. The Village head noboubt welcomed the Muni but said that there was a Rakshasa in the village with whom there was an understanding not to kill any villager but might eat up any stranger who did not specify by the Village head; but the Rakshasa ate up the Village head’s son himself by mistake. Sunandana Muni asked the Village head as to how this Rakshasa came to this Village. The background was that there was a Brahmana in the village engaged in farming and used to look after his own farm inthe nights. A huge vulture chased a traveller staying overnight in the village near the Brahmana farmer’s farm; as the traveller shouted for help since he fell in a ditch and could not pull up by himself, the Brahmana Farmer though could give a helping hand to save the traveller but did not bother. An infuriated Tapasvi cursed the Brahmana Farmer to become a Rakshasa in the village. When the latter begged for mercy, he diluted the cusre saying that if any Buddhiman recited the Eleventh Chapter of Gita and also explain its meaning to the Rakshasa then the latter could be liberated from the Rakshasatva. On knowing the background, Sunandana Muni recited and explained the contents of the Adhyaya to the Rakshasa and latter was liberated. Not only that, all the men and women who were killed by the Rakshasa including Village head boy son were lifted up by a Viman to Vishnu loka. The Chapter stated:
 Anaadi madhyantamananta veeryam,
Ananta baahum Sashi Surya netram/
Pasyaami twaam deepta hutaasa vaktram,
Swatejasa vishwamidam tapantam/
(I am enabling you the Vision of the Supreme Form who has no beginning or end; whose might is unlimited; who has innumerable hands; who possesses Surya and Chandra as his eyes; who has a fiery and radiant face like Agni and who has a
powerful and red-hot scorching Form.)
One of the major highlights of Bhagavad Gita was the Bhakti Yoga (Twelfth Chapter) explained by Shri Krishna to Arjuna as was narrated by Bhagavan Shiva to Devi Parvati. In Kolhapuri of south-west of Bharata Varsha, the most reputed Maha Lakshmi Temple had been fulfilling the desires of Bhaktas for centuries. A young Prince came into the Temple and prayed to her very earnestly as follows: ‘Mother! You are the Icchaa Shakti, Jnaana Shakti, and Kriya Shakti all rolled into One Swarupa; You are the Nishkala, Nirmoha, Nitya, Niraakaara, Niranjana, Antarahita, Antahkarana, and Niramaya; You are the Shatchakra Bhedini, Anahata Dhwani, Bindu, Naada and Kalaa; You are Para, Pashyanti, Madhya and Vaikhari; Brahmi, Vaishnavi, and Maaheswari, Vaaraahi, Naarasimhi, Iaindri, Kaumari, Chandika, Savitri and so on. Maha Lakshmi was pleased with the euologies and asked the Prince of his desire. He told her that his father King Brihadhratha had half-done an Ashwamedha Yagna and died, that although the horse returned successfully after Vijaya Yatra (Victory Travel) it had suddenly disappeared and that his prayer was to secure the missing horse and bless him to complete the Yagna. Bhagavati Lakshmi directed the Prince to approach Siddha Samadhi Muni at the entrance of the Temple and the needful would be done. Siddha Samadhi was approached and the Prince was astonished to vision a few Devatas responsible for the theft of the Yagnashwa at the behest of Indra! He pulled them up and commanded that the horse should be in its original position at once. The Prince was so impressed that he was emboldened to request the Siddha Samadhi to revive his dead father since his body was still in oil at the Yagnashala. The Muni smiled and and asked the Prince to take him to the Yagnashaala. Having reached there, the Muni sprinkled ‘Mantrajal’ and the King emerged afresh from the oil and completed the Yagna successfully. When asked as to how the Muni could miracles to reprimand Devatas to secure the missing horse and also revive the King to life, the Muni’s cool reply was that the powers attained was due to the constant recitation and dedication to the Bhakti Yoga (Twelfth Chapter) of Bhagavad Gita alone and nothing else!
The Sacred Book states:
Yo na hrushyati na dveshti na shochati na kaamkshati,
Shubhaashubha parityagee bhakti maanyassa me priyah/
(A devotee who is free from likings and dislikings as also from happiness and unhappiness, and who dedicates all my deeds to me totally is my favourite);
Etu Dharmyamritamidam yathoktam paryupaasatey,
Shraddhadhaana matparaah bhaktaastheva mey priyah/
(Those devotees who keep unreserved faith in me and observe Dharma as I prescribe are my most beloved ones).
Describing the Mahatmya of the Thirteenth Chapter of Gita titled ‘Kshetra Kshetragna Yoga’, Maha Deva told Devi Parvati that on the banks of River Tungabhadra in the Southern part of Bharata Varsha, there was a popular Kshetra called Harihara Nagar where Vedic Brahmana Hari Dikshith lived. His wife named Kuvaacha was however a characterless slut. Looking for a male companion one night, she treaded into a forest and faced a tiger. The tiger felt that if the woman was of morality then she would not kill her but otherwise she certainly would. As the tiger killed the woman, she landed in several Narakas like Rourava and was reborn as a Chandalini.As she grew, she became a victim of diseases and reached a Temple of Jambhaka Devi where a Brahmana always recited the thirteenth chapter of Gita; the purport of the Adhyaya was to distinguish the Kshetra and Kshetrajna. Steeped into the world of vice, the soul of Kuvaacha had in the past gone through Narakas as an iron rod went through white heat. Also as a Chandalini with diseases in the current life, she underwent difficult times due to diseases and continued ill-health; thus she realized Kshetra Gyana from Devi Jambhaka Temple when the Brahmana explained the meaning of the Chapter verse by verse and she finally reached Vishnu dhama!
Idam Shareeram Kounteyah Kshetramityabhi dheeyatey,
Etadyo vethhi tam praahuhu Kshetrajna iti tadvidah/
(Kounteya! This body is known as the Kshetra; by inference, those who realize this truth that if one does honest effort, the Kshetra could lead to ‘Ishvara Praapti’).
Kshetrajnam chaapi mam viddhi Sarva kshetreshu Bharata!
Kshetra Kshetrajna yorjnaanam yatthad jnaanammatam mama/
(Arjuna! Do realize that I am the Kshetrajna; the real Jnaana is the awareness of the Kshetra and Kshetrajna)!
The Fourteenth Chapter of Gita-Gunatraya Yoga-highlighted the ‘Bhava bandhana Vimochana’ (Relief from the shackles of Samsara) and gave the illustration of the King of Simhala Dwipa viz. Vikrama Betala, who went on a hunting spree on horses showing the way in a forest chasing a few hares.The hares crossed a breach which the dogs could not cross easily and there was a peaceful Ashram of Muni Vatsa who along with his disciples always recited the ‘Gunatraya Vibhaga Yoga’of Gita. One of the disciples of the Muni cleaned up his feet with water before entering the Prayer Hall of the Ashram where the recitation was practiced. The sand and water mix became muddy and the hares fell in the slush; as soon as the hares fell in the slush, they were lifted by a Vimana bound for Vishnuloka thanks to the Mahatmya of the recitation of the Adhyaya. Meanwhile the chasing dogs arrived and having fallen in the slush they too were airlifted in the form of Gandharvas. The King Vikrama reached the Ashram and the Prayer Hall and asked the Muni for the reason that the hares and horses went to higher lokas. The Muni explained that there was a Brahmana called Keshava and his wife Vilobhana were both vily; the Brahmana killed the wife and was turned as dogs and the wife was born as hares. Both of these thus were beneficiaries of the Recitation of the Fourteenth Chapter of Gita. The message of the Adhyaya was given by Krishna as follows:
Gunaanetaanateetya treen dehi deha samudbhavaan,
Janmamrityu jaraa duhkhaihi vimuktomrita masnutey/
(Once the three gunas of Satva, Rajasa and Tamasa which are responsible for the ration of old age and death, then the Beings break away from the chains of Samsara and attain Salvation.).
Maam cha yopyabhichaarena Bhakti yogena sevatey,
sa gunaan Smateethyaitaan Brahma bhuyaya kalpatey/
(He who worships me with unreserved devotion would cross the barriers of the three Gunaas of Satva, Rajas and Tamas and would become eligble to step int the ‘Parama Brahma Sthiti’or Highest Salvation!)
Maha Deva cited the example to Devi Parvati of an arrogant and uncontrollable elephant named Arimardan belonging to King Khangabahu of Saurashtra in Gujarat, while signifying the Sixteenth Chapter of Gita titled ‘Daivasura Sampad Vibhaga Yoga’.A number of elephant tamers from the neighbouring Kingdoms landed to control Arimardana, not only to secure hefty Prizes of high value but also name and fame but to no avail. Heavy iron rods, piercing tridents and such other weapons were used but despite streams of blood flowing from the body, the animal was getting further wilder. One Brahmana arrived at the scene and touched the elephant with affection and everybody was taken aback since it was not even allowing touching it earlier. Queried as to how the miracle happened, the Brahmana that he attained Siddhis due to the relentless recital of the Sixteenth Chapter of Gita. The King then ordered that the elephant be freed and move about freely on the streets of the Nagar and even children used to play with it for fun!
Dambho darpohi maanascha krodhatparaarushya meyvacha,
Agnaanam chabhi jaatasya Partha! Sampadaaasurim/
(Partha! Ignorance, arrogance, pretentiousness, egotism, anger and self-image are all natural phenomena of Asuras).
Trividham narakasyedam dwaaram naasana maatmanah,
Kaamah krodhastatha lobhah tasmadetatrayam tyajet/
(The three enemies of human beings viz. Kama (desire), Krodha (fury) and Lobha (avarice) are the destroyers of one’s own Soul and are the Entry Points of Naraka; that is why the intelligent persons avoid these).The ignorance of the elephant misdirected him and taming was accomplished by affection, peacefulness, humility and character.
The Seventeenth Chapter of Bhagavad Gita viz. Shraddhatraya Vaibhava Yoga was illustrated by the Story of King Khangabahu of Simhala Dwipa, his servant Dussahana and their elephant. Once Dussahana drove the elephant in a race, made it run too fast by poking it by an ‘Ankusha’and out of annoyance the animal dropped Dussahana dead. The servant in his next birth was born as an elephant and was born in the same Royal Court. The new elephant (Dusshahana) was gifted by the King to a Poet who in turn sold it to the King of Malwa for a good price. But on reaching Malwa, the elephant took suddenly ill and lied down without food and water. Many experts treated the elephant but to no avail. Medicines, charities and prayers did not help but finally a Brahmana recited the Senventeenth Chapter of Gita and the elephant got recovered and slowly stood up only to collapse and die. The Brahmana who recited the Chapter explained that the dead elephant in his earlier birth he was servant Dusshana and as a result of the holy recitation he attaned Moksha. King of Malwa continued the reading of the Seventeenth Chapter and attained Sayujya there after.
Satvaanu rupa sarvaswa shraddhaa bhavati Bharata,
Shraddha mayoyam purusho yoyacchhadrassa evam sah/
(Arjuna! The features and ways of life are normally shaped in every human being by his own ‘swabhhava’ or personal traits).

The Eighteenth and last Chapter of Gita named Moksha Sanyasa Yoga contained the quintessence of Vedas and Shastras signifying the termination of Samsara Bandha or the schackles of Life. It is the destroyer of ‘Arishadvargas’ of Kama, Krodha, Moha, Mada, Lobha and Matsarya; the final goal of Siddha Purushas; the Rest-Home of Indra and Devas; and the High Point of Entertainment of Sanaka, Sandanda, Sanatana and Sanat Kumaras. Sincere recitation of this Grand and Concluding Chapter of Gita constitutes sure steps forward to Moksha or complete break-away from the endless cycle of life! When Lord Indra was enjoying a dance and music programme of Rambha and other Deva Kanyas, a group of ‘Vishnu dootas’arrived in Swarga and announced the arrival of a new Indra soon! Indra wondered whether the incumbent Indra performed Hundred Yagnas successfully; constructed lakhs of water bodies; planted crores of trees for the joy of the travelers; organized countless ‘Anna daanas’and charities etc. like he did. He reached Bhagavan Vishnu lying in ‘Yoga Nidra’on ‘Ksheera Sagara’ (the Ocean of Milk) and asked him in an agitated tone as to why his ‘Indratva’ was at stake! Smilingly, Lord Vishnureplied that the Indra-Elect was a consistent reciter of the Eighteenth Chapter of Gita and that he too could retain his position by performing the same. Indra visited the Kalikagram on the banks of River Godavari by taking the form of a Brahmana and having been so impressed by what he observed there, felt that the position of Indra was none too significant to that of Indra-elect but surely deserved Vishnu Sayujya!
Who ever heard or recited even the Mahatmya of Bhagavad Gita would be entitled to ‘Yagna Phala’ or the Fruits of Performing Yagna.
The Supreme Message of the Final Chapter-and indeed of entire Gita-is summed up as:
 Sarva Karmanyapi sadaa kurvaano madvyapaashrayah,
Matprasaadaadavaapnoti Shasvatam Padamavyayam/
(Do accomplish the everlasting and indestructible ‘Parama pada’ by performing the needful ‘Karmas’ and keeping complete faith in me).
Matsya, Kurma, Varaha, Nrisimha, Vamana and Parasurama ‘Avataras’
An ‘Avatara’ (Incarnation) is like the lighting of a lamp from another lamp; like-wise, Bhagavan is a manifestation of same Bhagavan suited to specific purpose and particular end-use. Among such Avatars of Vishnu, the first well-known manifestation of Matsya which retrieved the Sacred Vedas stolen from Brahma by Makarasura, the son of Kashyapa Muni by Diti, one of his four wives besides Aditi, Kadru and Vineeta; Diti’s other sons included Hayagriva, Hiranyaksha, Hiranya kashipu, Jamba, Maya etc.

Makarasura dived deep into the depths of ‘Maha Sagara’ (The Great Ocean) along with the Vedas and other Scriptures, in the absence of which the entire order of ‘Samsara’ (Universe) was totally affected: there were no ‘Chatur Varnas’; no Yagnas, Swadhaayas, Vashatkara and the Sacred Rites thus upsetting the Equilibrium of Universal Traditions and Religious / Spiritual  Practices. This led to the inevitable Avatara as the Preserver of the Universal Order. By assuming the form of a huge Fish, Vishnu entered the Ocean, killed Makarasura and recovered Vedas and Dharma.
Following a curse given by Maharshi Durvasa, son of Sage Atri, to Indra as the latter ignored the Maharshi while passing by an elephant, Devi Lakshmi in the form of Rajya Lakshmi, deserted Indra Loka and the magnificence of Swarga vanished. As Devas, Indra and Brahma approached Vishnu, Narayana suggested that one way to recall Rajya Lakshmi to Swarga would be to resort to a massive churning of the Ocean involving not only Devas but also Danavas, Rakshasas, Gandhtavas and Yakshas. The temptation to Danavas etc. should be to obtain ‘Amrit’ although there might be several other products of lesser consequence that might emerge as deftly conveyed to the Danavas. The arrangement of the ‘Samudra Mathana’was that Manthara Mountain was to be set as the churning rod, Maha Sarpa Vasuki was the string with which to tie up the Mountain and Bhagavan himself as balancing Shakti as the Avatar of Kurma (Tortoise) to ensure that the Meru Mountain would be made stable and steady. As the churning started, innumerable of the proud Danavas who opted for the head of thousand faced Vasuki out of pride got perished due to the poisonous flames where as Devas were at the tail end. Eventally, a massive ‘Halahala’ or the sky-rocketing poisonous flames engulfed the Univerese and by the grace of Three Names of Lord Vishnu viz. Om Achyutaya Namah, Om Anantaya Namah and Om Govindaya Namah, Bhagavan Shankara gulped the blue poisonous flames in his throat thus giving him the epithet of Neela Kantha. By the power of the three names of Vishnu, there would never be any hardship faced:
Achyutaananta Govinda iti naamatrayam Maha Mantram hareh/
yo japetpriyato Bhaktaayaa Pranavaadhyam namontakam/
Tasya Mrityu bhayam naasti visharogaagnijam mahat/
Naamatrayam Maha Mantramjapedyam prayatatmavaan/
Kaala Mrityu bhayam chaapi tasya naasti kimanyatah
(Whoever recites the Three Names viz. Om Achyutaaya, Om Anantaaya, and Om Govindaaya sincerely and with dedication, none of the poisonous diseases or Agni- based frights/deaths would affect)! As the churning continued, Maha Lakshmi’s elder sister Daridra Devi appeared and was directed to stay in the homes of quarrels, Adharmas, violences and sins as also in the residences where residents of such homes in both the ‘Sandhya’ timings. As the further churning made progress, there emerged Varuni Devi, Nagaraja Ananta, GarudaPatni, Apsaras, Gandhavas, Iravata, Ucchaaishrava Ashwa, Dhanvantari, Parijaata Tree, Surabhi, Maha Lakhsmi, Chandra and Devi Tulasi. All the Devas and Brahma requested Maha Lakshmi to be seated on Maha Vishnu’s Lotus-like Heart where the whole World would worship on Ekadashi and Dwadashi days. Devas and Brahma eulogized Kurma Rupa Vishnu and requested him to provide shield to Sesha Nag and ‘Diggajaas’or the Four Directional Elephants as also Bhu Devi all reting on the permanent Avatar of Maha Kurma. While the primary reason in the Kurma Avatar was the resurgence of Maha Lakshmi and her manifestation of Rajya Lakshmi who disappeared in Swaraga pursuant to Durvasa’s curse to Indra Deva, another major fall-out of ‘Ksheera Sagara Mathana’was the emergence of ‘Amrit’ meant for Devas, which again was distributed by Devi Mohini, another manifestation of Vishnu.
As Hiranyaakasha, the mighty son of Devi Diti pulled up Bhu Devi and dragged her into the depths of the Ocean down deep into the netherland of Rasatala, Lord Vishnu assumed the incarnation of Maha Varaha and killed him. Devi Prithvi heaved a great sigh of relief and prayed to Him saying that he was her rediscovery, her mighty ‘Adhara’ or the Hold, his unique rescuer and without her existence was unreal. Since Devi Prithvi was about to sink but for his timely mercy, she was popularly called Madhavi or the Lord as Madhava. Siince Maha Varaha roared as an acknowledgement of her ‘Stuti’, the resultant sounds were heard as Sama Veda and he lifted the Earth by his horns in one single ‘go’ and leapt up from Rasatala to restore her back into her original position when Devas showered flowers and Maharshis recited Vedas, describing the Lord’s playful deeds.They said that the distance between the Underworld, Prithi and Sky was the only comprehensible Place that one’s imagination knew as spread over by Him, but the Unknown still remained a great mystery or Maya!  Even as Maha Varaha placed Bhu Devi as a mammoth ship on the endless water, Bhagavan made divisions of Sapta Dwipas and materialized the four Lokas afresh viz. Bhuloka, Bhuvarloka, Swarloka and Maharloka and Lord Brahma resumed his task of Creation.
As Hiranyaaksha was killed, his brother Hiranyakashipu reached Meru Giri and did ruthless Tapasya for thousand ‘Deva’years and pleased Parama Shiva with the Panchakshari Mantra ‘Om Namah Shivaaya’ and secured the very exhaustive boon of victory over ‘Mrityu’(death) from Devatas, Asuras, Human Beings, Gandharvas, Nagas, Rakshasas, Animals, Birds, Reptiles, Siddhas, Yakshas, Vidyadharas, and Kinnaras, Diseases and ‘Astra-Shastras’. Armed by the all comprehensive boon, Hiranyakashipu had truly turned to be the Over-Lord of the whole Universe keeping all the Lokas under his control, commanding Devas and even‘Pancha Bhutas’. He had declared that he should be worshipped in Temples and Yagnas be performed in his name! In course of time, he was blessed with a son named Prahlada and as the latter came of the tender age of a boy was sent to Gurukula where all the glories of Danavas were taught. But Prahlada was a staunch Vaishnava with supreme dedication to Narayana. When he returned from his early spell of Gurukula to his father, he stunned the latter when he was all praise for Vishnu and affirmed that Vishnu was the unique driving force of Universal Existence and that he was the Eternal, Timeless, Indestructible, All- Pervading, Omni Potent and Omni-scient Paramatma. Hiranyakashipu was in great rage that his opponent Vishnu who killed his brother Hiranyaksha was being praised in his presence and was about to kill the boy’s Guru; Prahlada confirmed that his Guru tried his very best to divert him from Narayana to his own father as the Supreme but failed and thus the Guru was spared. Then Hiranyakashipu himself sought to tutor the boy by cajoling him, endearing him, self-praising his own achievements and so on. He utilized the Sama (Advice and Mild reproach), Bheda (seeking to divide Vishnu as an Evil Force and himself as an Almighty), Daana (gifts of whatever nature on Earth or elsewhere) and even ‘Danda’ by way of punishment. But, Prahlada never ever relented and continued to extol the virtues of Vishnu. As his father lost all his patience, he resorted to measures of deadly nature and Prahlada’s conviction too got redoubled. The paternal care and affection of Hiranya -kashipu were totally replaced by hatred, vengeance and retaliation for his son who turned out to be his sworn enemy; he exposed him to poisonous snakes which gave him the kiss of death but Prahlada survived while extolling Narayana; he threw him into the cages of tigers which ate up his limbs but still the Parama Bhakta survived singing hymns of Govinda; he got the tender boy crushed under elephants but still the matchless follower of Madhusudana survived praising the Leelas of Keshava; he threw him from high mountain tops but still the most trusted devotee survived rejoicing the ecstasy of Madhava’s glories! Finally, Hiranyakashipu got on to his wits’ end; he said that if Vishnu were ‘Sarva Vyapi’ (All Pervasive), he asked Prahlada to show that Narayana any where, say in that Pillar and broke it with his mace, or otherwise he would most certainly stop Prahlada’s breathing. As though there were earth quakes and storms, there emerged the most fearful Man-Lion, Narasimha, who had half-body as a giant- like Lion roaring in a manner that the whole World trembled and the other half like a colossal human being as a personification  of ‘Mrityu’ with mighty thighs and legs; the Strange Creation which was neither human nor leonine lifted the massive body of the Danava on his thighs and tore him into pieces with sharp nails and hefty hands, rejoicing the drink of the victim’s blood and eating chunks of his meat! No doubt, Devatas were overjoyed at the death of the Danava but were terrified to vision the unusual form of Nrisimha and prayed to him to cool down; they prayed to Devi Lakshmi to pacify the Lord who made efforts to pacify his anger; Prahlada who too was in shock was declared the King to revive Dharma again.

As the grandson of King Prahlada, the illustrious Danava King Bali (son of Virochana), was born as a devout Vaishnava and ‘Dharmajna’ but at the same time as an enormous warrior who defeated Devas and Marudganas and controlled the Three Lokas. But in King Bali’s regime, his ‘Praja’ (the Public) was extremely happy when Lord Varuna gave optimal rains, Devi Prithvi yielded excellent crops, cows gave maximum milk, and there was alround Prosperity and Peace.As King Bali was a highly dedicated to Srihari, the usual bitterness among the Public and the Establishment was absent and the values of ‘Dharma’ and ‘Nyaya’ (Virtue and Justice) in the Society were intact. But Lord Indra was dislodged from his throne and so were the various Devas. Sage Kashyapa and Devi Aditi prayed to Shrihari and requested to do justice to Devas and Indra as King Bali used ‘Maya’ to worship Vishnu and at the same time kept Indra and Devas aloof from Swarga cleverly and keeping the best of all the Three worlds with him! Kashyapa thus requested Vishnu to be born to the former and Aditi and by resorting the same kind of Maya, bestow his Throne and Indratwa to to Indra! Bhagavan agreed to be born to Aditi and Kashyapa as Vamana Avatar. As Vamana grew up as a Brahmachari, he learnt Vedas and other Scriptures and sporting ‘Mriga Charma’ (Skin of a Deer), Danda (Stick) and wooden footwear appeared at the Yagna being performed by King Bali and asked for a mere three feet of land as Bhu daan (charity of Land).Daithya Guru Shukracharya warned that this short man Vamana was a fake and was Bhagavan Vishnu himself. King Bali stated that if the Brahmachari was Vishnu himself, which other greater fortune there could be! Vamana then assumed a sky-high proportion of body and measured one foot as the entire Prithvi with land, Samudra, Parvat, Dwip, etc totalling fifty koti Yojanas (13-16 kilo mtr. perYojana); by way of the ‘Dwiteeya Pada’(second foot space), Vamana Deva counted the Nakshtras, Grahas (Planets), Devalokas, Brahmaloka etc. But the second foot still fell short of the required size of the second foot.Brahma had the opportunity of Vishnu’s ‘Maha Vishwa Darshan’. As there was no space for the third foot, Vishnu Deva pushed Bali’s head down to Rasatala and made him the King of Danavas, Nagas and water-based Beings till the end of the Kalpa!
Maharshi Jamadagni of Bhrugu Vamsha did Tapsya and pleased Surabhi the Celestial Cow and was extremely contented as the Holy Cow fulfilled all his desires and enjoyed a contented life. He married Devi Renuka and performed a Putra Kaameshti Yagna and was blessed with the son named Parashu Rama. After his ‘Upanayana Samskara’ and Gayatri Upadesha, he performed rigorous Tapasya, pleased Kashyapa who taught the Avinashi Mantra Om Namo Narayanaya Namah and performed Yagnas, Daanaas etc.
One day, Haihaya King Kartavirya happened to visit the Ashram of Jamadagni and was impressed with Surabhi as the Cow that could fulfil all desires and wished to take it away by force. Surabhi killed the King’s army and reverted back to Swargaloka. The King grew angry and killed Jamadagni. There Parashurama secured from Lord Vishnu, a ‘Parashu’ (axe), Vaishnava Dhanush and Shastra-Astras and instructed him to lessen the weight on Earth of highly crazy and egoistic Kshatriyas by killing them. On return to the Ashram, he found his father killed by Kartaviryarjuna and rushed to the latter’s Kingdom, killed him, and went all out on a spree of killing Kshatriayas to completely uproot their clans (except Ikshvaku Vamsa as per his mother’s request). As Shri Rama pulled down Shiva Dhanush, Parashu Rama surfaced again and challenged Rama to break Vaishnava Dhanush and when Rama did it, retired to the Ashram of Nara-Narayana thereafter.

‘Phala Shruti’ of Padma Purana
Padma Purana occupies ba high position among the ‘Ashtadasha’ (Eighteen) Puranas. It represents Bhagavan Vishnu’s ‘Hridaya Pankajam’ or the Lotus-like Heart and is considered as an Authority of ‘Shri Vaishnavas’, although the Purana takes pain to underline that all manifestations of the Supreme Being are one and the same. The Purana says:
Shorascha Shaiva Ganesha Vaishnavaaha Shakti Pujakaah,
maameva Praaptu vantih varshaapi Saagaram tathaa,
Ekoham panchadha jaataah trudeya naamahikila/
Devadattho Yatha kaschit putraadyahvana naamaamabhih/
(Devotees of Surya, Shiva, Ganesha, Vishnu and Shakti reach me only like rain water flows into the Seas; basically, I am the same manifesting in the above Forms for fun; like a Devadutta addresses his father or children with different names)!
Srishthisthyanta karanaad Brahma Vishnu Shiv-atmikah,
sa sanjnaam yati Bhaagaaneka eva Janardana!
(The Unique Bhagawan is manifested in all the Forms of Brahma, Vishnu and Shiva to perform the Tasks of Creation, Preservation and Annihilation!)
Pathana-Shravana-Manana (Reading-Listening-and Thinking) of Padma Purana is stated to assure Peace of Mind, Happiness, Contentment, Good Health, Longevity, Fame and Fulfillment. Even mere possession of the Purana affords security against diseases, thieves, evil spirits, enemies, cruel animals, poisonous creatures, and all kinds of natural calamities. The Purana provides a shield against the Adhi Bhoutika, Adhi Daivika and Adhyatmika aberrations. Padma Purana Shravana, as a part of Vratas, Punya Karyas / auspicious deeds like weddings, Upanayanas, launch of construction and other activities, Griha Praveshaas, Temple Buildings, Anna Samaaraathanaas, Yagnas, Tirtha Yatras as also Namakaranas, Aksharaabhyas, etc.shall certainly intensify the fruits of Punya! Digestion of the Contents of the Purana would indeed be a firm and long step forward to Moksha!

Shri Vishnu Sahasra Naama Stotra

Asya Shri Vishnornaama Sahasra Stotrasya
Shri Maha Deva Rishih,
Anushthup Chhandahah,
Paramaatma Devata,
Hreem Beejam,
Shrih Shaktih,
Kleem Keelakam,
Chaturvarga Dharmaarthaartha Kaama Mokshaarthey Japee Viniyogah/
Om Vaasudevaaya Vidmahey, Mahha Hamsaaya dhimahi, Tanno Vishnuh Prachodayat/
Anganyaasa Karanyaasa Vidhi purva yada pathet,
Tatphalam Kotigunanti bhavatyeva na samshayah/
Shri Vaasudeva Param Bhrahmeyti Hridayam
Mula Prakritiriti Shirah/
Mahaa Varaah iti Shikha/
Suryavamshadwaja iti Kavacham/
Brahmaadi kaamya lalitya Jagadaashcharya shaishava iti netram/
Paarthaartha khanditaasesha ityastram
Namo Naraayanayeti nyasam Sarvatra kaarayet/
Om Namo Naraayanaaya Purushaaya Mahaatmaney,
Vishuddha Sattvaaya Mahaa Hamsaaya Dhimahi, tanno Devah parachodayaat/
Kleem Krishnaaya vidmahey, Heem Raamaaya Dhimahey tanno Devah prachodayaat/
Sham Narasimhaaya vidmahey, Shri Kanthaaya dhimahey, tanno Vishunuh prachodayaat/
Om Vaasu Devaaya vidmahey, Devaki sutaaya dhimahey, tannah Krishnah prachodayaat/
Om hraam, hreem, hruum, hrauim, hroaum, hrah, kleem Krishnaaya Govindaaya, Gopeejana vallabhaya namah swaha/
Iti Mantra samucchaarya yajed vaa Vishnumakhayam, Shrinivaasah Jagannadhah tatah stotram pattheth sudheeh/

Om Vaasudevah param Brahma Paramaatma Paraatparah/
Paramdhaaa Paramjyotih Param Tatwam Param Padam /
Param Shivah Paro dheyah Param Jnaanam Para Gatih/
Paramaarthah Parasshreshtha Paraanandah Parodayah/
Parovyaktatparam Vyoma Paramaarthih Pareshwarah/
Niraamayo Nirvikaaro Nirvikalpo Nirlepo Nirvaghnah/
Nirguno Nishkalankonantobhyayochintyochalochintyah,
Ateendriyomitotparo Nityoneehovyayokshayah/
Sarvajnah Sarvagah Sarvah Sarvadah Sarva bhaavanah,
Sarvashaastaa Sarva saakshee Pujyah Sarvasya Sarvadruk/
 Sarva Shaktih Sarva saarah Sarvaatmaa Sarvato mukhah,
 Sarva Vaasah Sarva Rupah Sarvaadih Sarvadukhahaa/
 Sarvaarthah Sarvatobhadrah Sarva kaarana kaaranam,
 Sarvatishiyatah Sarvaadhyakshah Sarveshvareshvarah/
Shadvamshako Maha Vishnurmahaaguhyo Mahaa Vibhuh,
 Nityodito Nitya yukto Nityaanandah Sanaatanah/
Mayaapatihryogapatih Kaivalyrapatatmabhuh,
Janma mrityu jaraateetah Kaalaateeto Bhavaatigah!
Purnah Satyah Shuddha Buddha swarupo Nityachinmayah,
Yogapriya Yoga gamyo bhava bandhaikamochakah/
Purana Purushah Prataykchaitanyah Purushottamah,
Vedanta Vedyo Durjayastaapatra vivarjitah/
Brahmavidyaashrayonaghah Swaprakaashah Swayam Prabhuh,
Saropaaya Udaaseenah Pravavah Sarvatah Samah/
Sarvaanavadyo Dushpraayah –stureeyahstamasah parah,
Kutasthah Sarvasamshilashto Vaangamnogocharaatigah/
Samkarshanah Sarvaharah Kaalah Sarva bhayankarah,
Annulyanghayah Chitragatih MahaaRudrah Duraasadah/
Mulaprakritraanandaha Pradyumno Vishwamohanah,
Mahaamaayo Vishwa beejam Parashaktih Sukhouakabhuh/ 
Sarvakaamyoantaleelah Sarvabhuta vashankarah,
Aniruddhah Sarvajeevo Hrisheekesho Manh Patih/
Nirupaadhiprio Hamsoksharah Sarvaniyojakah,
Brahma praaneshwarah sarvabhutabhrit Dehanayakah/
Kshetrajnah Prakritiswami Purusho Viswasutradhruk,
Antaryaami Tridhaamantahsaakshi Nirguna Eswarah/
Yogigamyah Padmanaabhah Seshashaayee Shriyah Patih,
Shri Shivopasya paaaambojo Nityashreeh Shriniketanah/
Nitya vakshasthala Shrih Shrinidhih Shrihoro Harih,
Vashyashih Nischala Shrido Vishnuh Ksheeraabhi mandirah/
Kaustubhodbhaasitoraksah Maadhavo Jagadaatihaa,
Shrivatsa vakshaa Nisseeemakalyanaguna bhaajanam/
Peetaambaro Jagannatho Jagatraataa Jagatpitaa,
Jagatbandhurjagatsrashtaa Jagaddhvaata Jagannidhih/
Jagadekasphuradveeryo Naamhavaadi Jaganmayah Sarvasiddhaarthah Sarvaranjitah/ Sarvameghodyamo Brahma Rudraadyatkrushta chetanah,
Shambhoh Pitaamaho Brahmapitaa Sharaadyadheeswarah/
Sarva Devapriyah Sarvadeva murtiranuttamah,
Sarva Devaika sharanam Sarvadevaika devata/
Yajnabhrugyagna phalado Yagnesho Yagna bhaavanah,
Yagnatraataa Yagnapumaan Vanamaali Dwijapriyah/
Dwijaikamaanado Viprakula Devosuraantakah,
Sarvadushtaantakruh Sarva sajjanaanda paalakah/
Saptalokaika jatharah Saptalokaika mandanah,
Srishtisthityanta krut Chakri Sharangadhanvaa Gadaadharah/
Shankhabhrunnandaki Padma paani garuda vaahanah,
Anirdeshyavapuh Sarava Pujya Triloka paavanah/
Anantakirtih Nisseema Pourushah Saramangalah,
Suryakoti prateekaasho Yaakoti duraasadah/
Kandarpakoti laavanyo Durgakotyarimardanah,
Samudrakoti gambheerah Tirthakoti samaahvayah/
Brahmakoti jagatsrashta Vaayukoti maaha balah,
Koteendindu jagadaanandi Shambhukoti Maheshwarah/
Kuberakoti Lakshmivaan Shakrakoti vilaasavaan,
Himatkoti nishkampaha Koti Brahmaanda Vigrahah/
Kotyashwamegha paapaghnah Yagna koti samaarchanah,
Sudhhakoti Swasthya hetuh Kamadhuhkoti kaamadah/
Brahmavidyakoti rupah Shipivishtah Shuchishravaah,
Vishyambharah Teerthapaadah Punyashravana keertanah/
Adi Devo Jagajjaitro Mukundah Kaalanemiha,
Vaikunthonanta maahaatmyo Maha yogeswa –rotsavah/
Nitya trupto Lasadbhaavo Nisshankho Narakaantakah,
Deenaanaathaika sharanam Vishvaika Vyasanaapahah/
Jagat kripaakshamah Nityam Kripaluhu Sajjanaashrayah,
Yogeswarah Sadodeeranah Vridhi Kshaya vivarjitah/
Adhikshajo Vishwaretaah Prajaapati shataadhipah,
Shakra Brahmaarchita padah Shambhu Brahmordhva dhaamagah/ 
Surya Somekshanh Vishwa bhokta Sarvasya paaragah,
Jagatsetuh Dharmasetudharah Vishwa dhurandharah/
Nirmamokhila lokeshah Nissangah Adbhuta Bhogavaan,
 Vashya maayah Vasya Viswaha Vishvaksenah Surottamah/
 Sarva Shreyapatih Divya Anarghya Bhushana Bhushitah,
Sarva Lakshana Lakshanah Sarva daityendra darpaha/
Samasta Deva Sarvaswam Sarva Daivata nayakah,
Samasta Deva Kavacham Sarva Deva Shiromanih/
Samasta Devata Durgah Prapannashani panjarah,
Samastabhayahannama Bhagavan Vishtarashravaah/
Vibhuh Sarvahitodarkah Hataarih Swargatipradah,
Sarva Daivata jeevesho Brahmanaadi niyojakah/
Brahma Shambhu Paraardhaayuhu Brahmajyeshthah Sishuswaraat,
Virat  Bhakti paraadheenah Stutyah Stotraartha saadhakah/
Paraartha kartaa Krutyajnah Krutya sadonjhitah,
Sadaanandah Sadaabhadrah Sadaa Shantah Sadaa Shaivah/
Sada Priyah Sadaa Tushtah Sadaa Pushtaha Sadaarchitah,
Sadaa Putah Paananaagnayah Veda gruhnnah Vrishaakapih/
Sahara naama Triyugah Chaturmurtih Chatur Bhujah,
Bhuta Bhavya Bhavannathah Maha Purusha Purvajah/
Naaraayano manjukeshah Sarvayoga vinihssrutah
Veda Saarah Yajna saarah Saama saarah Taponidhih/
Sandhya sreshthah Puraanarshih Nishthaa Shanti Paraayanam,
Shivah Trishulavidhvansi Shri Kanthaika Varapradah/
Narah Krishnah Harih Dharmanandanah Dharmajeevanah
Adi Kartaa Sarva Satyah Sarva Streeratna darpaha/
Trikaala jita Kandarpah Urvashisruk Muniswarah
Adyah Kavih Hayagrivah Sarva Vaageswareswarah/
Sarva Deva mayo Brahma Guruh Vaageeswaripatih,
Ananta Vidya Prabhavah Mulaavidya vinaashakah/ 
Saarvajnadah Namajjadya naashakah Madhu -sudanah,
Aneka mantra kotishah Shabda Brahmaika paaragah/
Adi Vidwan Veda Karta Vedaatma Shruti Saagarah,
Brahmaartha Vedaapaharanah Sarva Vignaana Janmabhuh/
Vidyaaraajah Jnaana murthih Jnaana Sindhuh Akhanda dheeh,
Matsya Devah Maha Shringah Jagajjeevahinna dhruk/
Leelaa vyaptha akhilambhodhih Rigvedaadi pravartakah,
Adi Kurmah Ahilaadhaarah Trineekruta jagadbharah/
Amareekrita Devoughah  Peeyushotpati kaaranam,
Atmaadhaarah Dharaadhaarah Yagnaangah Dharani dharah/
Hiranyakshaharah Prithivipatih Shraaddhadi kalpakah,
Samasta Pitru bheetighnah Samasta Pitru Jeevanam/
Havyakavyaika bhuk Havya kavaika phala daayakah,
Romaantarleena jaladhih Kshobhitaasesha Saagarah/
Mahaa Varaah Yagnaghna dhwasakah Yaagnikaashrayah,
Shri Nrisimhah Divya Simhah Sarvaanishthaartha duhkhaha/
Eka Virah Adbhutabalah Yantra mantraika bhanjanah,
Brahmaadi dusshah jyotih Yugaantaagnyati bhishanah/
Koti vajradhinakhah Jagadyuprekshya murtidhruk,
Matruchakra pramadhanah Maha Matru Ganeshwarah/
Achintyamogha Viryadhyah Samastaasuradhasmarah,
Hiranyakashipuchhedi Kaalah Sankarshanipatih/
Kritantavahanah Sadyah Samasta bhayanaashanah,
Sarva Vighnaatakah Sarva Siddhidaha Sarva purakah/
Samasta paataka dhwamsi Siddhi Mantradhikaahvyah,
Bhairaveshah Haartighnah Kaalakoti duraasadah/ 
Daitya –garbhastraavinama Sphutidad Brahmaanda garjitah,
Smrutamaatraakhila traataa Adbhuta rupah Maha Harih/
Brahmacharyashirah pindi Dikpaalah Ardhhanga Bhushanah,
Dwadashaarka shirodaamaa Rudrasirshaika nupurah/
Yoginigrasta girijaatraata Bhairavatarjakah Virachakreswarah
Atyugrah Yamaarih Kaalasamvarah/
Krodheswarah Rudra chandiparivaraadi dushtabhuk,
Sarvaakshobhyah Mrityu Mrityuh Kaala Mrityu nivartakah/
Asaadhya sarva rogahnah sarvadurgahasoumyakrit,
Ganeshakoti darpaghnah Dussaha seshagotraha/
Deva Danava durdarshah Jagadbhayadabhishakah,
Samasta durgatitraataa Jagadbhakshak bhakshakah/
Ugreshah Ambaramaarjarah KaalaMushaka Bhakshakah,
Anantaayudha dordandi Nrisimhah Veerabhadrajit/
Yogini chakra guhyo shah Shakraaripu maamsa bhuk,
Rudro Naraayano Mesharupashankara vaahanah/
Mesharupa Shivatraata Dushta Shakti sahasrabhuk,
Tulasivallabho Veero Vaamaa charaakhileshtadah/ 
Maha Shivah Shivaarudhah Bhairavaika kappala dhruk,
Jjillichakreshwarah Shakra divya mohanah rupadah/
Gauri sowbhaagyado Mayanidhih Mayabhayaapahah,
Brahma tejo mayah Brahmashrimayah Trayeemayah/ 
Subrahmanyo Balidwamsi Vaamanah Aditi duhkhaha,
Upendro Nripati Vishnuh Kashyapaanda mandanah/
Bali swaarajyadah Sarva Deva vipannadah Achytah,
Urukramah Tirtha paadah Tripadastha Trivikramah/
Vyoma paadah swapaadambhah Pavitratajagatrayah,
Brahmeshadyabhivandyaangrih Dyuta Dharmaa Ahidhaavanah/
Achityadbhuta vistaaro Vishva vriksho Mahabalah,
Rahu murthaa paraanchita Bhrigu patni shiroharah/
Paapaastrastah Sadaa Punyah Daityashaanitya khandakah,
Puritaakhila Devaashah Vishvarthaikaavataara krit/
Swamaaya nitya guptaatmaa Sadaa Bhakta chintaamanih,
Varadah Kaartaveeryadi raja raajyapradah Anaghah/
Vishwashlyaaghyah Amitaachaarah Dattatreyah Muneeshwarah,
Parashaktisadaa slishtah Yogaananda sadonmadah/
Samastendraari Teyjohat Paramaamrita Padmapah,
Anasuya ratna garbham Bhoga moksha sukha pradah/
Jamadagni kulaatityah Renukaadbhuta shakti dhruk,
Matru hathyadi nirlepah Skandajit vipra raajyadah/
Sarvakshatraantakrut Vira darpaha Kaarta viryajit,
Saptadwipavati daata Shivaarchaka yashah pradah/
Bheemah Parashu Raamascha Shivaachaaryaika vishwabhuh,
Shivaakhila Jnaana koshah Bhishmaachaaryah Agni Devaah/
Dronaachaarya Guruh Vishwa jaitra Dhanwa Kritaantajit,
Adviteeya tapo murthih Brahmacharyaika dakshinah/
Manusreshthah Sataam Setuh Mahiyaan Vrishabhah Virat,
Adi Rajah Kshiti Pitah Sarva Ratnaika doha krut/
Prithuh Janmaadyeka dakshah Geeh Shri Kartika swayamvritah,
Jagadvrithipradah Chakravarti Sreshthah Advayastradhruk/
Sanakaadi muni praapya bhavatbhakti vardhanah,
Varnaashramaadi Dharmaanaam Kartha Vakta Pravartakah/
Suryavamsha dwajah Ramah Raghavah Sadgunaarnavah,
Kaakusthah Vira rajyaaryah Rajadharma dhurandharah/
Nityaswasthyaashrayah Sarvabhadra graahi Shubhaikadhrukh,
Nara Ratnam Ratnagarbhah Dharmaadhyakshah Maha Nidhih/
Sarvashreshthaashrayah  Sarva Shastraaastragrama viryavan,
Jagadishah Daasharathih Sarva ratnaashrayo Nripah/
Samasta Dharmasuh Sarvadharma drashta khilaartihaa,
Ateendro Jnana Vijnaana paaradrashta Kshamaambudhih/
Sarva prakrushtah Shishteshtah Harshashokadyanakulah,
Pitra ajnaatyakta saamraajyah sampannoda nirbhayah/
Guhaadeshaarpithaishwaryah Shivasparthaajataadharah,
Chitrakutaapta ratnaadrih Jagadeesho Vaneycharah/
Yadheshtaamogha sarvaastrah Devendra tanayaakshiha,
Brahmendraadinathaisheekah Maarichaghnah Viraadhaha/
Brahma shaapa hataasesha dankakaranya paavanah,
Chaturdasha sahasrogara kshoghnaika sharaika dhruk/
Kharaarih Trishirohanta Dushanaghnah Janaardanah,
Jataayushognigatidah Agastya sarvasya mantrarat/
Leeladhanushkotyapaasta Dundhubhyasthita Mahachalah,
Saptataala vyadhaakrishta dhwasta paataala Danavah/
Sugriva raajyadah Aheenamanasaiva abhayapradah ,
Hanumadrudra mukhyeshah Samastakapi dehabhrit/
Sanaaga daitya baanaaika vyakulikrita Saagarah,
Samlecchakoti baanaika sushka nirdagdha saagarah/
Samudraadbhuta purvaika bandha setuh yashonidhih,
Asaadhya saadhakah Lankaasamulotsaada Dakshinah/

Varadrupta jagachhalya Poulatsya kula kruntanah,
Ravanaghnah Prahatscchit Kumbhakarnabhit Ugraha/
Ravanaika shirascchetta Nisshankaindraika rajyadah,
Swaraaswargatwa vicchedi Devendraanindrataaharah/
Rakshodevatvahrut Dharmaadharmavighnah Purushthutah,
Natimaatra dashasyarih Dutta Rajya Vibhishanah/
Sudhavrishtimritaasesha swasainyojjivanaika krut,
Deva Brahmana naamaika dhata Sarvaamararchitah/
Brahma Surya Rudraadi vrindaarpita Sati priyah,
Ayodhyaakhila Rajaagraganya Sarvabhuta Manoharah/
Swamyatulya kripaadandah Heenotkrushtaika Satpriyah,
Shvyapakshyaadi nyaaya darsha Heenaarthathika Sadhakah/
Vadhavyaajanuchita krittarakah Akhila tulya krit,
Pavitrayaadhikya muktaatmaa Priyantakah Smaraarijit/
Saakshaat Kusha Lava chhandraavitah Aparajitah,
Kossalendrah Veera baahuh Satyardhatyakta sodarah/
Sharasandhaana nirdhuat dharani mandalah Jayah,
Brahmaadi kaamasaamnidhya sanaathi krita Daivatah/
Brahmalokaapta chaanadaaladya sesha praani saarthakah,
Swarneeta gardhabhaswadi chirayodhyaavanaika krit/
Ramo Dwiteeya Soumitrah Lakshmanah Prahatendra jit,
Vishnu Bhaktah Sa Raamaanghni paduka rajya nivirttih/
Bharatah Asankhya Gandharva kotighnah Lavanatmakah,
Shatrugnah Vaidyarat Ayurvedagabhoushadhipatih/
Nityamritakarah Dhanvantari Yagno jagahharah,
Suryarighnah Suraajeevah Dakshineshah Dwijapriyah/
Chhinna murthaapadesharkah Seshaanga sthaapitaamarah,
Vishwarthaa Seshakrit Rahu shira chheetthaa Akshataakutih/
Vaajapeyaadinaamaagnih Veda dharma paraayanah,
Sweta dwipa patih Sankhapraneta Sarva Siddhivirat/
Vishwa Prakaashita Jnaana Yoga moha tamisraha,
Devahyutatmajah Sidhah Kapilah Kardama –atmajah/
Yogaswami Dhyana bhanga sagraatmaja bhasmakrit,
Dharmah Vrishendrah Surabhipatih Shaddhaatma bhaavitah/
Shambhuh Tripuradaahaika sthairya Vishvaradhoduhah,
Bhakta Shambhugitah Daityaamrita vaapeesamastapah /
Maha Pralaya Vishvaika nilayah Akhila Naagarat,
Sesha Devah Sahasraakshah Sahasraasya Shirobhujah/
Phanaamani kanikarayojitaachhaambuda Kshitih,
Kaalaagn Rudra Janako Mushalastro Halaayudhah/
Neelaambaro Vaaruneeshah Manovaakkaaya doshah,
Asantosha drishti maatrapaati thaika Dashaanah/
Bilasamyamanah Ghorah Rouhineyah Pralambaha,
Mushtikaghnaha Dwividah Kalinikarshanah Balah/
Ravati Ramanah Purva Bhakti kheda achyuta agrajah,
Devaki Vasudevahya Kashipaaditi nandanah/
Vaarshneyah Satvataam Shreshtha Shourih Yadukuleswarah
Naraaktitih Param Brahma Savyasaachi Varapradah/
Brahmadikaamya laalitya Jagadaaschrya Shashavah,
Putanathah Shakatabhit Yamalaarjuna bhanjakah/
Vaataasuraarih Keshagnah Dhenukaarih Gaveeswarah,
Damodarah Gopadevah Yashodaananda dayakah/
Kaaleeya Mardanah Sarva Gopa Gopijanapriyah,
Leelaagovardhana dharo Govindo Gokulotsavah/
Arishtamathanah Kamonmattha Gopi Vimuktidah,
Sadyah Kuvalayaapeeda ghaati Chanura mardanah/
Kamsaarih Ugrasenaadi rajya vyapaaristaamarah,
Sudharnagkita Bhulokah Jaraasandha balaantakah/
Tyakta bhagna Jaraasandhah Bhimasena Yashah pradah,
Samdipani mritaapadya data Kaalaantakaadijit/
Samasta naaraka traata Sarva Bhupati koti jitah,
Rukminiramano Rukmishasano Narakaantakah/
Samasta Sundarikantho Muraari Garudhadhwajah,
Eakaaki Jita Rudraarka Marudyakhileswarah/
Devendra darpah Kalpa drumaanjali bhutalah,
Banabahu sharsrachhit Nandyadi ganakotijit/
Leelajita Mahadevah Maha Devaika pujitah,
Indraatharjuna Nirbhanga jayadah Pandavaikadhruk/
Kashiraja shiracchhetta Rudrashaktaika mardanah,
Visweshwara Pasaadaadhyah Kashirajasutardanah/
Shambhu pratignaa vidhvamsi Kashinirdardhanayakah,
Kashisharana kotighnah Lokashikashaa dwijaarchakah/
Shiva teevra tapo vashyah Puraashiva Varapradah,
Shankaraika pratishthaadhruk Swayam Shashanka pujakah/
Shivakanyavrata patih Krishna rupa Shivaariha,
Mahalakshmi vapur Gauritraata Vaidala Vritraha/
Swadhaama Muchukundaika nishkaala Yavaneshta krit,
Yamuna patih Aneetaparileena dwijaatmah/
Shri Daamarangka Bhaktaartha bhumya -neeteyendriya vaibhavah,
Duvrutta Sishupaalaika Muktido Dwarakeshwarah/
Aachandaaladika praapya Dwarakaa nidhi kotikrit,
Akrurodhbhava Mukhaika Bhaktah Swacchanda Muktidah/
Sabaala stree kreedaamrita vaapi kritaarnavah,
Brahmaastra dagdha garbhasta Pareekshijjeevana krit/
Parileena dwiha sutaanetaa Arjuna mada –apahaha,
Goodha mudra krita grasta Bhishmadyaakhila Kauravah/
Yadaartha khanditaa sesha Divyastra Partha moha hrit,
Garbha shaapacchala dhwasta Yadavorvibhiraapah/
Jaraavyadhaari gatidah smrita maatraakhileshtadah,
Kaama devo Ratipatih Manmadhah Shambaraantakah/
Anangah Jita Gourishah Ratikantah Sadepsitah,
Pushpeshuh Vishwa Vijayi Smarah Kameshvari Priyah/
Ushapatih Vishwaketuh Vishwatriptah Adhi Puurushah,
Chaturatma Chaturvyuhah Chaturyuga vidhaayakah/ 
Chaturvedaika Vishwaatma Sarvotkrushtamsha kotisuuh, 
Asshramaatma Puranarshih Vyasah Shaakhaa Sahasra krit/
Maha Bharaa Nirmata Kaveendro Baadarayanah,
Krishna Dwaipayanah Sarva Purushartha bodhakah/ 
Vedantakartaa Brahmaikavyanjakah Puru Vamsha krit,
Buddhah Jnaana jitaa sesha Deva Devi Jagatpriyah/
Niraayudhah Jagajjaitrah Shri Dhanah Dushta mohanah,
Daitya Veda Bahishkarta Vedaartha Shruti gopakah/
Shouddhhodanih Drushta Dishtah Sukahdah Sadasampattih,
Yayaa yogyaakhila kripah Sarva shunyokhileshtadah/
Chatuhkoti pruthak Tatwa Prgnaapaar amitheshwararh,
Paakhanda vedamaargeshah Paakhanda shruti gopakah/
Kalki Vishnuh Yashah putrah Kalikaala vilopakah,
Samasta mlecchha dushtaghnah Sarvashishtah Dwijaatikrit/
 Satya pravartakah Devadwija deergha Kshudhaapaha,
Ashwavaaraadih Ekanta Prithvi durgati naashanah/
Sadyah Kshamaanta Lakshmi krita Nashtanih Sesha Dharmavit,
Ananta Swarna Yaagaika hema purnaakhiladwijah/
Asaadhyaika jagatcchhastaa Vishva bandhah Jayadhwajah,
Atmatatwaadhipah Kartu shreyshtho vidhirumaapatih/
Bhatru shreshthah Prajeshaagrayah Marichih Janakaagrani,
Kashyapah Devaraat Indrah Prahlaadah Daityarat Shahi/
Nakshatreshah Ravistejah Shreshthah Shurah Kaviswarah,
Maharshirat Bhiguh Vishnuh Adityeshah Baliswarat/
Vaayuh Vahnih Shuchishreshthah Shankaro Rudraraat Guruh,
Vidwattamah Chitrarathah Gandharvaagrayah Aksharotthamah/
Varnaadih Agrayastree Gauri Shakatyagraya
Shrih Naradah Devarshirat Pandavaagrayah Arjunah Vaadah Pravaadarat/
Pavanah Pavaneshaanah Varunah Yaadasaampatih
Gangaa Tirthottamah Dyutam Chhalakaagrayam Varaushadham/
Annam Sudarshanah Astraagyam Praharanottamam,
Ucchhaishravah Vaajiraajah Iravatah Ibeshwarah/
Arundhati Eka Patneeshah Ashwatthah Asesha Vriksharaat,
 Adhyatma Vidyaa Vidyaagrayah Pranavah  Cchhaandsaam varah/
Meruh Giripatih Maargah Maasaagrayah Kaal sattamah,
Dinaadhyatmaa Purva siddhah Kapilah Saama Vedarat/
Taaksharyah Khagendrah Rutvagnayah Vasantah Kalpapaadapah,
Daatru shresthah aamadhenuh Aartighnaagrayah Suhyuttamah/
Chintaamanih Gurushreshthah Maataa Hitamayah Pitah,
Simhah Mrigendrah Naagendrah Vaasukih Nrivarah Nripah/
Varneshah Braahmanah Chetah Karanaagraya Namo Namah,
ItyetadVasudevasya Vishnornaama sahasrakam/   
(Padma Purana, Uttarakhanda)
(Vishnu Sahasra naama Stotram is a sure means of ‘Paapa Vimochana’. It clears all difficulties; enhances quality of Life; keeps conscience clean; fulfills desires; keeps away poverty, diseases, and natural disasters; secures from thieves, snakes, cruel animals and evil spirits; brings in recognition and name; accords the Punya of Yagna, Tapa, Daana, Vrata and Tirtha Yatras; and finally acts as a unique ladder to Salvation) 
Naasti Vishnoh Paramdhama Naasti Vishnoh Param Tapah,
Naasti Vishnoh Paro Dharma Naasti Mantro Hyavaishnavah/
Naasi Vishno Param Satyam Naasti Vishnoh Paro Japah,
Naasti Vishnoh Param Dhyanam Naasti Vishnoh Param Gatih/
Kim tasya Bahurbhi Mantraih Shastraih kim Bahu vistaraih,
Vajapeya Sahastrairva Bhakriryasya Jannardaney/
Sarva Tirthamayo Vishnuh Sarva Shastramayah Prabhuh,
Sarva Kratumayo Vishnuh Satyam Satyam vadaamyaham/
(There is no better ‘Parama Dhama’ than Vishnu, no better ‘Tapas’ than Vishnu, no better ‘Dharma’ than Vishnu, no better Mantra than Vishnu, no better Truth than Vishnu, no better ‘Japa’ than Vishnu, no better ‘Dhyana’ than Vishnu, no better ‘Gati’ or route than Vishnu! Are there many other Mantras, Shastras, Vajapeyas, Tirthas or Kratus? In the final analysis, it is all about Vishnu, Vishnu and Vishnu alone!)

Shri Rama Shata Naamaavali

Om Shri Ramo Ramachandrascha Rama Bhadrascha Shashwatah/
Rajivalochanah Shriman Rajendro Raghupungavah//
Janakivallabho Jaitro Jitamitro Janaardanah/
Vishwamitra Priyo Daantah Sharanaagatatatparah//
Baali pramathano Vaagmi Satyavak Satya Vikramah/
Satyavrato Vrataphalah Sadaa Hanumadaashraya//
Kausaleya Kharadhwamsi Viraadha vadha Panditah/
Vibhishana paritraataa Dashagriva shiroharah//
Saptataala prabhetaacha Harakodandakhandanah/
Jamadagnya Mahadarpa dalanastaada –kantakrit//
Vedantaparo Vedaatmaa Bhavabandhaika bheshajah/
Dushana Trishirorischa Trimurtirstrigunastraayi//
Trivikramastrilokatmaa Punya chaaritra kirtanah/
Triloka rakshako Dhanvi Dandakaaranyavaasa krit//
Ahalyaa paavanaschaiva Pitru Bhato Varapradah/
Jitendriyo Jitakrodho Jitilaabho Jagat Guruh//
Ruksha Vaanara Sanghaati Chitrakuta Samaashrayah/
Jayantatraana varadah Sumitra Putra Sevitah//
Sarva Devaadhi Devascha Mrita Vaanarajeevanah/
Mayaa Maaricha hanta cha Maha Bhaho Maha Bhujah//
Sarva deva stutah Soumyo Brahmanyo Munisattamah/
Maha Yogi Mahodaarah Sugriva Sthitar Raajatah//
Sampurnadhika phalah Smruta Sarvaaghanaashanah/
Adi Purusho Maha Purushah Paramah Purushastatha//
Punyadayo Mahasarah Purana Purushotthamah/
Smita Vaktro Mitabhaashi Purvabhaashi cha Raghavah//
Anantaguna gambhiro Dhirodatta gunottarah/
Mayamanusha chaaritro Maha Devaabhi pujitah//
Setu krujjita vaarishah Sarva Tirthamayo Harih/
Shyamaanga Sundarah Shurah Peetavaasaa Dhanurdharah//
Sarva Yagnaadhipo Yagno Jaraamarana varjitah/
Shivalinga Pratishthaata Sarvaagha ganavarjitah//
Paramaatma Param Brahma Sacchhidaananda vigrahah/
Param Jyotih Param Dhama Paraakaashah Paraatparh//
Pareshaha Paaragah Paarah Sarvabhutaatmakah Shivah/
Iti Shri Rama chandrashya Naamaamashtotthatam Shatam/
Guhya Guhyantaram Devi tava snehat prakeertitam//
Ramaya Ramabhadraya Ramachandraya Vedhasey
Raghunathaaya nathaaya Sitaayah Pataye Namah/
(Padma Purana-Uttara Khanda)


Om Tat Sat

End of Padma Purana  

(My humble salutations to  the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness to  Brahmasree Sreeman V D N Rao ji  for the collection)


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