pandit shridhar mishra : December 2013

Friday 27 December 2013

AASHTHAKSHARAADI MANTRA JAP VIDHAANAM

SHRI MATE RAMANUJAY NAMAH
SHRI VAADIBHIKAR MAHA GURUBHYO NAMAH
SHRIMATE VISHWAKSEN YATINDRYA NAMAH

SHRIMAN NARAYAN

SHRI LAKSHMI NARAYAN BHAGVAAN

pandit shridhar mishra

Wednesday 11 December 2013

SHRI MATE RAMANUJAY NAMAH

SHRIMATE VISHWAKSENYATINDRAY NAMAH

Shri Narasimha Slokas and Stotrams

We have included certain simple yet powerful slokas of Shri Narasimha with their English translations for the benefit of Bhakthas. Certain links to audio files are also included to help Bhakthas recite these slokas with proper pronunciations. The powers of these slokas are profound and overwhelming and the regular recital of them would invariably relieve everyone of their sufferings and difficulties.

The Nrisimha Gayatris

Om Nrisimhaye vidmahe
vajranakhaya dhimahi
tan no simhah prachodayat

Translation

"Om. Let us think well aware of Nrisimha, the lightning-nailed.
May the Lion promote our thought and actions."

Vajra nakhaya vidmahe
tikshna damstraya dhimahi
tan no narasimhah prachodayat

Translation

"Let us meditate on He who is known as the possessor of nails as hard as
thunderbolts and sharp teeth. Let us all be enthused by Lord Narasimhadeva."

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Sri Nrisimha Maha-mantra

ugram viram maha-vishnum
jvalantam sarvato mukham
nrisimham bhishanam bhadram
mrityur mrityum namamy aham

Translation

"I bow down to Lord Narasimha who is ferocious and heroic like Lord Vishnu.
He is burning from every side. He is terrific, auspicious and
the death of death personified."

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Significance of Sri Nrisimha Maha-mantra

It is stated in Shastra that this mantra is the essence of all kavacha mantras, or mantras meant for wearing in a kavacha (capsule). The mantra is often written on a small piece of bark, such as from the botch tree. Then it is sealed in the capsule with a tulasi (Holy Basil) leaf or even flower petals that have been offered to the deity of Lord Narasimha. After worshipping the deity of Lord Narasimha with sixteen upacharas or items of worship, the pujari or priest performs a ritual called prana-pratistha: he calls the Lord to reside in the kavacha. He then worships the kavacha. Then it has full protective power. Men can wear the kavacha around the neck or on the upper right arm, while women wear it around the neck or on the upper left arm. The Kavacha may be worn in all circumstances, at any time, or in any place.

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Runa Vimochana Narasimha Stotram

Devata karya sidhyartham, sabhasthambha samudbhavam,
Sri nrisimham mahaveeram namami runa mukthaye. 1

Lakshmya aalingitha vamangam, bhakthanaam vara dayakam,
Sri nrisimham mahaveeram namami runa mukthaye. 2

Aantramaladaram, sankha chakrabja aayudarinim,
Sri nrisimham mahaveeram namami runa mukthaye. 3

Smaranath sarva papagnam, khadruja visha nasanam,
Sri nrisimham mahaveeram namami runa mukthaye. 4

Simhanadenamahatha, digdanthi bhayanasanam,
Sri nrisimham mahaveeram namami runa mukthaye. 5

Prahlada varadam, srisam, daithyeswara vidharanam,
Sri nrisimham mahaveeram namami runa mukthaye. 6

Kroora grahaih peedithanam bhakthanam abhaya pradham,
Sri nrisimham mahaveeram namami runa mukthaye. 7

Veda vedantha yajnesam, brahma rudradhi vandhitham,
Sri nrisimham mahaveeram namami runa mukthaye. 8

Ya idam pathathe nithyam, runa mochana samjnitham
Anrni jayathe sadyo, danam sigramavapnuyath

Significance of Runa Vimochana Narasimha Stotram

This is a powerful sloka that when recited regularly will relieve people of their debts and
insolvency however severe and acute.

Narasimha Prapatti

MATA NARASIMHA, PITA NARASIMHA
BRATHA NARASIMHA, SAKHA NARASIMHA
VIDYAA NARASIMHA, DRAVINAM NARASIMHA
SWAMI NARASIMHA, SAKALAM NARASIMHA
ITHO NARASIMHA, PARATHO NARASIMHA
YATHO YATHO YAHIHI, TATHO NARASIMHA
NARASIMHA DEVAATH PARO NA KASCHIT
TASMAAN NARASIMHA SHARANAM PRAPADYE

Translation

Mother is Narasimha; Father is Narasimha
Brother is Narasimha; Friend is Narasimha
Knowledge is Narasimha; Wealth is Narasimha
My Lord is Narasimha; Everything is Narasimha.
Narasimha is in this world, Narasimha is everywhere (Omnipresent)
Wherever I go, there is Narasimha
Narasimha is the Supreme Lord, there is none other than HIM
So, I humbly seek refuge in you, Shri Narasimha
Significance of Narasimha Prapatti

A simple sloka that acts as a ‘great protective shield’ at all times

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Mandra Raajapatha Stotram (Armor of God)

This stotram is called the ‘King of Slokas’. It is believed to be taught to Goddess Parvathi by Lord Shiva Himself. This powerful stotra can nullify the evil forces in all forms including the wicked effects black magic & demons and protect the devotees and their families like a strong armor (Kavacha). The English and Tamil PDF versions of this sloka are provided for the benefit of Bhakthas.

NARAYAN KAVACH WITH MEANING

NARAYAN KAVACHAM

The Narayana Kavacham occurs in chapter eight of the sixth skanda of Bhagavada Purana. It is an Armour to protect ourselves from our enemies seen and unseen.

Raja Parikshith, the son of Abhimanyu, asks his teacher, Sage Shuka for a means to protect himself from his enemies. Sage Shuka then teaches him the Narayana Kavacham, which was originally taught by Sage Viswaroopa, the son of Thwashtra, to Indra. It is believed that the soul of the man who reads this Kavacha becomes extremely holy and that any one who reads this would be protected by Lord Vishnu.

Sloka 4-11 of this great Stotra give us in detail about the preparations that we should take before reciting this kavacham.

Kavacham's should be learned by a Guru who is well versed in these procedures and chanted under his guidance. If that is not possible, than the kavacham can be recited without performing the Kara and Anga nyasa or simply recite the last four lines.

Before commencing the recital, chant ’Om Namo Naraayanaya’ or ‘Om Namo Bhagvadey Vaasudevaaya’ or your guru Mantra 12 times.

THE SHIELD OF LORD VIHSNU

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Visualize yourself and/or your loved ones, totally protected. You could ‘see’ them dressed in an armor. You could see them immersed in white or violet light. You could see them in a tube of Light. You could see an impenetrable ring of white Light around them

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Introductory Discussion

Rajo Uvacha

Yaya guptha sahasraksha savaahaan ripu sainikan,
Kreedanniva vinirjithya trilokya bhubhuje sriyam., 1
Bhagawam sthan mamakhyahi varma narayanathmakam,
Yadha athathayina shathroon yena guptho jayan mrudhe., 2

Oh God please share with me that armour of Narayana,
By which the thousand eyed Indra was able to drive away,
The well armed soldiers of his enemy as if it is a play,
And gain control of the three worlds and wealth,
And also was safe in the battle field and became victorious.

Sri Shuka Uvacha

Vrutha, purohitha thwashtro mahendra yanu pruchathe,
Narayanakhyam varmaha thadihaika mana srunu., 3

Viswaroopa the son of Thwashtra, when he was made,
The priest Of Indra taught him this armour of Narayana,
And I will teach you that and please listen to it with concentration.

Viswaroopa Uvacha

Dhouthangri panir achamya sapavithra udang mukha,
Kruthaswa anga kara nyaso manthrabhyam vagyatha suchi., 4

Narayana mayam varma sannahyedh bhaya agathe,
Daiva bhoothathma karmebhya narayana maya puman., 5

Padyor janu noruvor udhare hrudhyadhorasi,
Mukhe sirasya anu poorva omgaradheeni vinyaseth., 6

When fear approaches you, after washing your feet and hand,
Do internal purification by achamana, wear the holy ring made of Durba,
Face the north, sit on a seat of Durba grass and do the hand Symbols,
And do holy chants and attain cleanliness of speech.
You should then become silent, become engrossed in Narayana,
And do suitable actions to tie yourself with the armour of Narayana,
And using the eight letters starting with Om, touch the feet,
Knees, thighs, belly heart chest, face and head,

Om namo narayanethi viparyaya madhapi vaa,
Kara nyasam Thatha kuryad dwadasakshara vidhyaya., 7

Pranavadhi yakarandha mangulyam angushta parvasu,
Nyased drudaya omkaram vikara manu moordhani., 8

Then after touching the eight parts of the body,
The feet, Knees, thighs, belly heart chest, face and head,
Chanting the eight letter Manthra “Om Namo Narayanaya”
Either in an ascending or descending order,
You have to perform the knowledge of the twelve letters,

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Shakaranthu brovor madhye nakaram shikhayam nyased,
Vekaram nethrayor yunjyannakaram sarva sandhishu., 9

Makara masthra mudhisya mantha moorthir bhaved budha,
Sarva sanga shadantham thath sarva dikshu vinirdisheth,
Om Vishnava nama ithi., 10

Tell “Sha” and touch the middle of the eye brows,
Tell “Na” and touch the top of the hair on your head
Tell “Ve” and touch both your eyes,
Tell “Na” and touch all your joints,
Facing all directions and say “Ma Asthraya Phat”,
This would make even the dim witted in to a wise one,
And thus you tie all the six directions as directed,
And chant “Om salutations to Lord Vishnu”

Athmanam paramam dhyeyed dhyeyam shad shakthibhir yudham,
Vidhya thejas thapo murthim imam manthra mudhahareth., 11

Afterwards meditate on Athma supported by the six strengths,
Of Wealth, charity, fame, goddess of wealth, wisdom and renunciation,
And chant the following which has the form of knowledge, power and meditation.

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Narayana Kavacham

Om harir vidhadhyan mama sarva raksham.
Nyashngir padma padgendra prushte,
Dharari charmasi gadheshu chapa,
Pasan dadhano ashtaguno ashta bahu., 12

May all the protection to me be given by Hari,
Who keeps his lotus feet on the back of the bird,
Who is armed with conch, wheel, sword, mace,
Bow and a rope and who has eight qualities and eight hands.

Jaleshu maam rakshathu mathsya moorthir,
Yadho ganebhyo varunasya pasad,
Sthaleshu maya vatu vamano avyal,
Trivikrama khevadu viswaroopa., 13

Let me be protected in the water by Fish incarnation,
From the animals of the sea and rope of Varuna,
Let me be protected in the Land by Vamana, the illusory boy,
And in the sky Trivikrama and viswaroopa forms.

Durgesh atavyaji mukhadhishu Prabhu,
Payanrusimho asura yoodha pari,
Vimunchatho yasya mahattahasam,
Dhiso vinedhur anya pathangascha Garbha., 14

In forts, forests, dangerous places and in war,
Let me be protected by Lord Narasimha,
Who by his mighty roar shook all directions,
Broke open the army formation of Asura,
And caused pregnant asura Women to abort.

Rakshathwasou maadhwani Yajna Kalpa,
Swadamshtrayoth patha dharo varaha,
Ramo aadhrikooteshwadha vipravase,
Sa lakshmanovyadh bharathagrajo maam., 15

Let me be protected on my way by Lord Varaha,
Who is Yagna personified and who by his protruding teeth,
Lifted and carried the earth to safety,
Let me be protected on mountain top by Lord Parasurama
Let me be protected when I am abroad By Lord Rama,
Who is elder brother of Bharatha and Lakshmana.

Mamugra dharmad akhilath pramadath,
Narayana pathu narascha hasath,
Dathaswa yogad adha Yoga natha,
Payadh Gunesa kapila Karma bandath., 16

Let me be protected by Lord Narayana,
When I am transgressing Dharma or committing mistakes,
Let me be protected from my pride by Sage Nara,
Let me protected by Sage Dathathreya,
For not engaging in Yoga, meditation and other activities
And let sage Kapila protect me from the bondage of Karma.

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Sanath kumaro aavathu Kama devath,
Hayanano maam padhi deva helanath,
Devarshi varya purusharcha nantharath,
Koormo harir maam nirayadh aseshath., 17

Let sage Sanath Kumara protect me from the cupid,
Let Lord Hayagreeva protect me while I am on travel,
As well as when I do action that insults the Devas,
Let Sage Narada protect me from sins of non worship of devas,
And let Hari who took the form of a tortoise,
Protect me from different types of hell.

Dhanwandarir bhagawan pathway padhyath,
Dwandwadh bhayad rushabho nirjithama,
Yajnascha loka devathaa janandath,
Balo ganath krodha vasadh aheendra., 18

Let Lord Dhanwanthari protect me from unsuitable food,
Let Rishabha, the renounced soul protect me.
From fear of the contradictory dualities,
Let Sage Yajna protect me from gossip of society,
Let Lord Balarama protect me from problems created by men,
And let Adhi sesha protect me from my anger.

Dwaipayano bhagwan aprabhodhad,
Budhasthu pashanda ganath pramadhath,,
Kalki kale kala malath prapath,
Dharma vanayoru kruthavathara., 19

Let Sage Vyasa protect me from lack of awakening,
Let sage Budha protect me from hypocrisy and ignorance,
Let Lord Kalki, who would be born to salvage Dharma,
Protect me from the evil effects and thoughts of Kali age.

Maam kesavo gadhaya pratharavyad,
Govinda aasangava aartha venu,
Narayana prahana udatha shakthir,
Madhyandhine vishnurareendra pani., 20

May I be protected in the morn by Kesava with his mace,
May I be protected two hours later By Govinda by his flute,
Two more hours later let Lord Narayana protect by his strength,
And at noon let Lord Vishnu protect me his holy wheel.

Devo aparahne Madhu hogra dhanwa,
Sayam thridhamavathu Madhwao maam,
Doshe Hrishi kesa, uthardha rather,
Niseedha yekovathu Padmanabha., 21

After noon let me protected by Madhu with his great bow,
In the evening Let Madhwa in the form of trinity protect me,
Between dawn and midnight let Lord Hrishi kesa protect me,
And at midnight let Lord Padmanabha alone protect me.

Srivathsa dhamaapara rathra eesa,
Prathyoosha eesosidharo janardhana,
Dhamodharo avyad anusandhyam prabathe,
Visweswaro bhagwan kala moorthi., 22

Let me protected by remaining part of the night,
By the Lord in whom Srivathsa lives,
Let me be protected just before dawn,
By Lord Janardhana who holds the sword,
Let me be protected at sun rise,
By Lord Damodara and just before morn,
Let Lord Visweshwara give me protection.

Chakram yugantha analathigma nemi,
Bhramath samanthad Bhagvath prayuktham,
Dandhagdhi dangdhyari sainya masu,
Kaksham yadha vatha sakho huthasa., 23

Oh holy Wheel,your edges are like the raging fire of deluge,
You are sent by the God and rotate and travel everywhere,
And so like the fire with the help of wind,
Burns in to ashes the dried up wood of a forest,
Speedily and speedily burn and burn all my enemies.

Gadhe asani sparsana visphulinge,
Nishpindi nishpindyajitha priyasi,
Koosmanda vainayaka yaksha raksho,
Bhootha graham choornaya choornyarin., 24

Oh mace, the spark raising touches of yours,
Are unbearable like the touch of Vajra,
And you are dear to the invincible lord and his servant,
And so please powder and powder again,
Evil spirits, Yakshas, Rakshasas and all my enemies.

Thwam yathu dhana pramadha pretha mathru,
Pisacha vipra graham gora drushteen,
Dharendra vidhravaya Krishna pooritho,
Bhima swano arer hrudhayani kambhayan., 25

Oh Conch, when Lord Krishna blows in you,
You create a huge and loud Sound and confuse my enemies,
And drive away ghouls, devils, ghosts, Pramadhas,
Brahma Rakshas and other fearful beings.

Thwam thigma dharasi varari sainyam,
Eesa prayuktha mama chindhi, chindhi,
Chakshoomshi charman satha chandra chadhaya,
Dwishamaghonaam hara papa chakshusham., 26

Oh holy sword, Be sent by the Lord himself,
And cut and cut my enemy army in to pieces,
Oh shield of the lord,shining like hundred moons,
Please make my enemies with full of sins look blind.

Yanna bhayam grahebhyobhooth kethubhyo nrubhya eva cha,
Saree srupebhyo dhamshtribhyo bhoothabyohebhya yeva cha., 27

Sarvanyethani bhagavan nama roopasthra keerthanath,
Prayanthu samkshayam sadhyo ye na sreya pratheepika., 28

The fear that we have due to planets, comets, Kethu and kings,
The fear that we had from teethed serpents, ghosts and from sin,
And the fear that prevent our well being may all be destroyed,
Oh God, by the praise of your names and weapons.

Garudo Bhagawan sthothra sthobha chandho maya Prabhu,
Rakshathwa sesha kruchsrebhyo vishwaksena swa namabhi., 29

The Garuda, who is being praised by great musical stotras of Vedas,
Who is a god and the lord of the world, may protect me from all troubles,
By singing of his names as well as that of the Lord Vishwak sena.

Savapadbhyo harer nama roopayanaayudhani na.
Budheendriya mana praanan paanthu parshadha bhooshana., 30

Let the names and forms of Vishnu, his steed,
His weapons, and important assistants may protect,
My mind, senses and soul, from all the dangers and sins.

Yadhahi bhagwan eva vasthutha sad sachayath,
Sathye nanena na sarve yanthu nasamupadrawa., 31

The truth that God is all beings and things,
May destroy all the troubles that we face.

Yadaikathmanu bhavanam vikalpa rahitha swayam,
Bhooshanuyudha lingakhya dathe shakthi swa mayaya., 32

Thenaiva sathya manen sarvajno Bhagwan Hari,
Pathu sarvai swaroopairna sada sarvathra sarvaga., 33

Those great savants who think, that God does not have any forms,
And his weapons and ornaments are only Symbols without power,
And due to this truth, the God Hari is everywhere,
And let him protect me always and everywhere.

LAKSHMI NARSINGH BHAGVAAN

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Vidikshu dikshoordhwamadha Samantha,
Anthar bahir bhagwan narasimha,
Praha bhayam loka bhayam swanena,
Swathejasa grastha samastha theja., 34

Let the Lord Narasimha who due to his power,
Destroyed elephants, serpents and other beings
And saved Prahladha, and removed the fear of the world,,
Protect me in all directions and non directions,
Top and below, inside and outside and in all places.

Maghavan idham aakhyatham varma narayanathmakam,
Vijeshya syanjasa yena damsitho sura yoodhapan., 35

Oh Indra, thus I have told you, the great armour of Narayana,
And using this you protect yourselves and easily,
Defeat the commanders of the army of Rakshasas.

Yethad dharayamanasthu yam yam pasyathi chakshusha,
Pada vaa samsprusethsadhya saadvasath sa vimuchyathe., 36

If he who wears his armour sees any one by his eyes,
Or even touches him by his feet, that man,
Would be able to get rid of all his fears.

Na kuthaschid bhayam thasya vidhyam dharayatho bhaved.,
Raja dasyu grahadhebhyo vyagradhibhyascha karhichith., 37

He who wears this armour will never have any fear,
From king, enemies, planets and animals like the tiger.

Imam vidhyam pura kaschid kaushiko dharayan dwija,
Yogadharanaya swa angam jahow marudhanwani., 38

Long time ago, this knowledge was worn by a Brahmin,
From Koushika Gothra and he gave up his life in a desert

Thasyopari vimanena gandharwa pathi rekhadha,
Yayou chithra radha sthreebhir vrutho yathra dwijakshaya., 39

A gandharwa called Chithra radha was travelling in a plane.
Along with his ladies, where the Brahmins body was lying.

Gagamam anya pada sadhya savimano hyavak sira,
Sa balakhilya vachanad asthhenyadhya vismitha,
Prasya prachee saraswathyam snathwa dhama swa manwagadh., 40

At that spot his plane stopped and he fell there along with his ladies,
And he was perplexed and was advised by the sages called Balakhilya,
And obeying their advice, took the bones of the Brahmin,
And put it in the river Saraswathi, took bath and went back to his home.

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Sri Shuka Uvacha

Ya idham srunuyath kale yo dharayathi chadhrutha,
Tham namasyanthi bhoohani muchyathe sarvatho bhayath., 41

Yetham vidhyamadhi gatho viswaroopa chatha kruthu,
Trilokya lakshmeem bubhuje vinirjithya mrude asuran., 42

He who wears or hears this armour of Narayana,
Would be saluted by all beings and he would get rid of all fears.

Learning this knowledge from Viswaroopa, Indra,
Won in the battle over all asuras and,
Got the blessings of wealth of the three worlds,

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JAI SHRIMAN NARAYAN

PANDIT SHRIDHAR MISHRA

NEW DELHI

Monday 9 December 2013

SUMMARY OF SHRIMAD BHAGVAT GITA

SHRIMATE RAMANUJAY NAMAH
SHRIMATE VISHWAKSEN YATINDRAY NAMAH

The Bhagavad-gita opens with blind King Dhritarashtra requesting his secretary, Sanjaya, to narrate the battle between his sons, the Kauravas, and their cousins, the Pandavas. Lord Krishna, the Supreme Personality of Godhead, out of affection for His devotee, the Pandava prince Arjuna, has agreed to drive his chariot. As Arjuna takes up his bow and prepares to fight, he sees the sons of Dhritarashtra drawn in military array and requests infallible Krishna to draw his chariot between the two fighting forces. There in the midst of both armies, Arjuna’s mind reels as he foresees the imminent death of his teacher, relatives, and friends. He throws down his bow and arrows and decides not to fight.

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In Chapter One and in the beginning of Chapter Two, Arjuna presents his arguments for refusing to fight. Basically, he fears the sinful reactions of killing. But after Arjuna surrenders to Lord Krishna and requests the Lord to instruct him, the Lord begins countering Arjuna’s objections. First, Krishna analytically explains that fighting in His service is transcendental and will bring no sinful reaction. Krishna also explains the Vedas’ purpose as to gradually elevate souls to Krishna consciousness. Krishna thus encourages Arjuna to remain fixed in His service – fight – and ignore his mind’s desires.
As Krishna’s explanations why Arjuna should fight were only a summary, and since Krishna glorifies both ‘buddhi-yoga’, intelligence used in spiritual advancement of knowledge (2.45, 2.49-50), and ‘karma’, work (2.47-48, 2.50), Arjuna becomes confused and wishes to use Krishna’s instruction to perform ‘buddhi-yoga’ as an excuse to retire the battlefield for a life of contemplation. Arjuna therefore opens Chapter Three asking Krishna why He is encouraging fighting if intelligence is better than fruitive work.

Krishna then explains ‘karma-yoga’, reaction-free devotional work, and clears up Arjuna’s mistaken idea that all work is fruitive and leads to bondage. Krishna explains that Arjuna should fight, for avoiding sinful reactions though devotional work is better than attempting to escape reactions though renouncing work. Krishna also instructs Arjuna to fight to set the proper example of duty. Krishna therefore tells Arjuna to fight, but with knowledge and detachment (3.29-30), without falling victim to his own attractions and aversions.
Then, in answer to Arjuna’s question on the cause of a soul’s being impelled to improper action or neglect of duty, Krishna names the enemy: lust. He then recommends Arjuna to regulate his senses, become fixed in his pure identity as a servant of Krishna, and thereby avoid lust’s control. Then, with spiritual strength and deliberate intelligence, he should conquer that forceful enemy – lust.

SHRI KRISHNA AND ARJUNA

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Since in Chapter Three, Krishna has recommended that Arjuna fight in full knowledge of Him (3.30), the Lord, in Chapter Four, explain different aspects of transcendental knowledge. First Krishna explains attaining knowledge through the disciplic succession. Then after successively explaining Hi appearance and then His mission, the Lord explains His devotional service as the goal of (Krishna had already referred to the importance of performing ‘yajna’, sacrifice, in 3.9 Krishna next explains the soul’s relationship with Him as eternal His part and parcel, which one must approach a bonafide spiritual master to learn. Chapter Four ends with Krishna glorifying transcendental knowledge and requesting Arjuna to arm himself with this knowledge – which burns all sinfull reactions to ashes – and fight!

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After Arjuna has been impressed with the importance of both work (which requires activity) and seeking knowledge (which tends to be inactive), Arjuna is perplexed. His determination is confused, and he sees fighting and knowledge as contradic Therefore Arjuna opens Chapter Five by asking Krishna to definitivelly explain whether the renunciation of work (speculation, ‘sankhya, jnana’, inaction-in-knowledge) or work in devotion is superior. Krishna answers that one who is detached from his work’s results is the one who is truly renounced. Such a person knows that while the body acts, he, the soul, actually does nothing. Arjuna should therefore, do his duty steadily act for the satisfaction of Krishna. Impartially viewing the external world, he should reside in his body aloof from bodily activities. By fixing his consciousness on the Supreme and knowing that Krishna is the true enjoyer, the goal of sacrifice and austerity, and the Lord of all planets, he, the pure soul, will find true peace beyond this material world.

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In the first five chapters, Krishna has explained ‘buddhi-yoga’, working with consciousness focused on Krishna without fruitive desires. The Lord has also explained ‘sankhya’, ‘karma-yoga’,and ‘jnana-yoga’ to obtain liberation and as steppingstones to Krishna consciousness. Now, at the end of the Fifth Chapter (5. 27-28) and continuing on to the Sixth Chapter (wherein Krishna explains practical points for a practicioner), Krishna explains ‘dhyana- yoga’ concluding that ‘dhyana’, or meditation upon Krishna, is meditation’s final goal.
Krishna begins the Sixth Chapter by explaining that the neophyte yogi engages in fruitive sitting postures while the advanced yogi, the true ‘sannyasi’, works without attachment. Such a yogi liberates, not degrades, himself by his mind’s activities. Carefully controlling his mind and engaging it body, and his self in Krishna’s service, the yogi strictly practices ‘dhyana- yoga’ in a secluded place. Fixing his mind on the self and on Krishna, he attains transcendental happiness in the kingdom of God. Arjuna then points out the main difficulty in practicing yoga is controlling the mind. Krishna responds by saying that one can overcome the obstinate mind through constant practice and determination. In responding to Arjuna’s about the fate of an unsuccessful yogi, Krishna answers that one unsuccessful in his practice will still take birth in a family of wise transcendentalists and automatically become attract yogic principles. Krishna finally states in the last two verses of the chapter that the yogi is greater than the ascetic, the jnani and the karmi. And the greatest of all yogis is he who always thinks of Krishna and with grest faith worships Him in loving service.
Knowing Krishna’s instruction at the end of Chapter Six, one should initiate his practice of yoga from the point of concentrating of the mind upon Krishna. Chapter Seven thus opens with Krishna explaining knowledge of Himself and His opulent energies. Thus Arjuna can fully worship Krishna, as described at the end of Chapter Six, and think of Him with devotion as he fights.

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Krishna first explains that as He is the Supreme Truth, everything in existence is a combination of His material and spiritual energies. He is the active principle within all and is all- pervasive through His diverse material and spiritual energies. Because the world’s activities are conducted by the three modes of nature which emanate from Him, (Although Krishna is independent and above them) only those who surrender to Krishna can cross beyond these modes to know Him. Four kinds of impious souls never surrender to Krishna while four kinds of pious souls do surrender. Krishna also covers Himself from the impersonalists, who are less intelligent, and from those who surrender to the demigods. But those who are truly pious, the undeluded, serve Krishna as the governor of the material manifestation, the demigods, and sacrifice, can know and understand Krishna – ev the time of death.
Chapter Eight begins by Arjuna asking Krishna about Brahmam, karma, the demigods, the material world, and knowing Krishna at the time of death. Krishna first briefly answers Arjuna’s first five questions and then begins explaining in detail how to know Krishna at the time of death. Since one attains what one remembers at the time of death, if one remembers Krishna, one goes to Him. Krishna then explains how He can be constantly thought of as the transcendental person who knows everything, the oldest controller, the smallest, the maintainer. Thus by pract yoga and remembering Krishna, Krishna explains, one will go to the eternal spiritual world and never again to return to this temporary, miserable material world. Then, after describing the different yogic ways in which one may leave this world, Krishna advises Arjuna not worry about other paths – either Vedic study, yoga, austere sacrifices, charity, jnana, or karma – for the results of these will all be obtained through performing devotional service. And in the end, such a yogi in devotion, reaches the supreme eternal abode.

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After Krishna answered Arjuna’s questions in Chapter Eight, He continues speaking, in Chapter Nine, the knowledge about Himself that He had begun explaining in Chapter Seven. Krishna thus prefaces Chapter Nine by stating that the knowledge He’ll now reveal is most confidential, for it is about His actual position, which only the non-envious and faithful can understand. Krishna continues explaining that although independent and aloof, He pervades, creates and anihilates the entire cosmos through His material energy. Those mahatmas who know Krishna as the Supreme Personality of Godhead take shelter of Him and serve Him as the only enjoyer and the supreme object of worship.
Krishna then explains the fortunate position of such devotees: If one worships Krishna, Krishna cares, compensates for his deficiencies, and preserves his strengths. And all Krishna asks for is an offering of a leaf, a flower, or some water – if it is offered with devotion. Thus His devotee comes to Him. Even if a devotee unintentionally commits a horrendous act, he will be rectified, for Krishna promises that His devotee will never perish.
In Chapters Seven and Nine, Krishna has explained knowledge of His energies. In Chapter Ten, Krishna explains His opulences more specifically and thereby reveals Himself the Supreme Personality of Godhead, the source of all. Krishna also tells how His pure devotees know that He is the unborn Supreme Lord, the source of all sages, the source of the material and spiritual worlds, and the source of all qualities and attitudes. Thus pure and wise devotees worship Krishna, converse about Him, and with thoughts dwelling in Him, undeluded and free from sin, engage in His service. Out of compassion, Krishna within their hearts destroys any remaining ignorance.

SHRI KRISHNA

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After hearing of Krishna’s opulences, Arjuna confirms Krishna as the Supreme Lord by quoting authorities and explains that only Krishna can truly know Himself. Krishna then tells of His divine manifestations within this world – as the Supersoul, the ocean, the Himalayas – which merely indicate His limitless opulences, for a single fragment of Krishna’s energy pervades and supports this entire universe!
Arjuna, although acknowledging that Krishna in the two-armed form that he now sees before him is Supreme, still requests Krishna to reveal that all-pervading Universal Form that supports the Universe. Thus, in Chapter Eleven, Krishna proves Himself as the Supreme Lord and He establishes the criteria that anyone who claims to be God must also show a Universal Form. Krishna then reveals to Arjuna His wondrous effulgent, all-expansive form, and Arjuna sees all soldiers on both sides dying within it. Krishna explains His form as time, the destroyer of all world, and requests that Arjuna, knowing in advance the inevitable d of all the warriors, become His instrument. In answer to Arjuna’s fearful prayers, Krishna first shows His four-armed form before again returning to His original two-armed form. Krishna then states that his two-armed form can only be seen by pure devotees, and such pure devotees, working for Krishna, free from desiring fruitive activities, and who make Krishna the su goal of their lives, certainly come to Him.

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In Chapter Twelve, Arjuna, after witnessing Krishna’s awesome Universal Form, wishes to clarify his own position as a devotee, the highest worshiper of the Supreme. He thus asks whether worshiping Krishna through devotional service or worshiping the impersonal is superior. Krishna immediatly responds saying that one engaged in His personal service is the topmost. One should therefore engage in Krishna’s service and fix his mind solely upon Krishna, and, if that cannot be done, one should follow the rules and regulations of ‘bhakti-yoga’, which purify one so he is later able to do so. Krishna then describes other processes that eventually lead to His pure devotional service.

Then qualities that endear a devotee to Krishna, which Krishna next mentions, such as equality in both happiness and distress, independence from the ordinary course of activities, satisfaction, and the faithful following of the path of devotional service, are also part of the process of worshiping Krishna in devotional service.

Arjuna opens Chapter Thirteen by inquiring about the field of activities and the knower of that field. Krishna answers that the conditioned soul’s body and that body’s interactions within the material world are His limited field of activities. By understanding the difference between the body, the soul, and the Supersoul and by following the process of knowledge, the soul can transcend the good and the bad he meets, realize his eternal subordination to Krishna, and attain the supreme destination.

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The Thirteenth Chapter clearly explained that by humbly developing knowledge one can become free from material entanglement. It is also explained that the living entity’s entanglement within the material world due to his association with the modes of material nature (13. 20-22). Now, in Chapter Fourteen, the Supreme Personality of Godhead, in detail, explains the three modes – goodness, passion and ignorance – those forces that bind and control all conditioned souls within this world. A soul can, however, transcend these modes through devotional service (All other processes are contaminated by the modes). Thus the limitations imposed by his field of activities can be overthrown and the soul can be elevated to the Brahman platform, the constitutional position of purity and happiness – a platform of which Krishna is the basis.

As one must be detached from the modes and their results in order to be attached to the service of the Lord, Krishna describes in Chapter Fifteen the process of freeing oneself from matter’s grip. He begins by comparing the material world to a gigantic, upside-down banyan tree, invoking Arjuna to detach himself from it through surrender. Thus, the soul can end his transmigrations and return to Him in the spiritual world.

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Although the foolish cannot understand that the soul transmigrates, quitting one body to obtain a new body based on his mind’s desires, transcendentalists see this clearly. The foolish can learn to see properly by understanding that it is Krishna who is the splendor of the sun, moon, and fire, as the one keeping the planets in orbit and making vegetables succulent. They can see Krishna as the fire of digestion; as the Paramatma in everyone’s heart; as the giver of remembrance, knowledge, and forgetfulness; and as the goal of the Vedas and the compiler of Vedanta. Krishna then reveals that knowing Him as the Supreme Personality of Godhead and engaging in His service is the ultimate purpose of the Vedanta and the most confidential part of the Vedas.

In Chapter Fifteen, auspicious, elevating activities were described as part of the banyan tree. In Chapter Sixteen, after mentioning twenty-six godly qualities, Krishna explains the demoniac nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power.

Krishna explains the demonic mentality as follows: The world is unreal and is produced only of sex desire. Taking shelter of lust, they think of sense gratification as the goal of life and scheme to illegally increase their wealth. While plotting to kill their ‘competitor’ enemies, they think themselves powerful and happy, and they, surrounded by their relatives, use sacrifices and charity only to further increase their happiness. Perplexed by illusory anxieties, bewildered by self-complacency, impudency, and wealth; and envying the Supersoul within their own bodies and within the bodies of others, demons blaspheme real religion. These mischievous, lowest amongst men are repeatedly cast by Krishna into demonic species to gradually sink to the most abominable forms of existence.
Krishna ends the chapter by explaining that because lust, anger and greed are the beginnings of demonic life, all sane men should therefore give them up and understand their duty through faithfully following the scriptures.

Krishna has concluded Chapter Sixteen by declaring that the ultimate difference between the divine and the demoniac is that the divine follow the scriptures while the demons do not. In the beginning of Chapter Seventeen, Arjuna inquires more about those who don’t follow scriptures, but who worship according to their imaginations. Krishna answers by describing how the combination of the modes of material nature that control a particular person will dictate a person’s faith, worship, eating, sacrifices, charity and austerity. The chapter ends with Krishna explaining the syllables ‘om tat sat’ and how these syllables indicate that any sacrifice, austerity, or charity dictated by the modes and performed without devotional service is useless in this lif the next. One should therefore directly take to Krishna’s service in Krishna consciousnes.

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The entire Bhagavad-gita is concluded in seventeen chapters, and in the Eighteen Chapter, Krishna reviews the knowledge already presented. In this chapter Krishna concludes, as He has done througout the Bhagavad-gita, that one should practice devotional service – Krishna conciousness.

Since Arjuna’s basic desire to renounce his duty of fighting was fear of sinful reaction, Krishna explains true renunciation and how to transcend sinful reactions through (1) becoming renounced from the fruits of activities,(2) abiding by the order of the Supersoul, and (3) worshiping the Lord through one’s fruits of work by acting either as ‘brahmana’,'ksatryia’,'vaisya’, or ‘sudra’ according to one’s mode of nature. (Each leads Arjuna to fight) Thus, one can achieve the self-realized position of ‘brahma-bhuta’ and that position, detached from all material things, one can practice pure devotional service.
Krishna can only be known through surrendering to Him in devotional service, and by this direct process – free from karma or jnana, Arjuna should need not fear any sinful reactions. Under Krishna’s protection, such a pure devotee will reach “Krishna-loka”. Krishna instructs Arjuna that he should surrender to the Supreme Lord within his heart and thus attain peace in His supreme, eternal abode. The most confidential knowledge is then explained by Krishna: “Become My devotee, always think of Me, act for Me, worship Me, and offer all homage unto Me. Surrender unto Me alone. Do not fear sinful reactions.”
After hearing the instructions of Sri Krishna, Arjuna is fixed and ready to fight. Sanjaya, after narrating this conversation to Dhritarashtra, ecstatically thinks of the wondrous two-armed form of Krishna and predicts victory for Arjuna, the supreme archer, for he is surrendered to Krishna, the master of all mystics

SHRIMAD VISHWAKSEN TRIDANDI SWAMIJII MAHARAJ

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JAI SHRIMAN NARAYAN

PANDIT SHRIDHAR MISHRA

NEW DELHI

PANCH SANSAKARAM

SHRIMATE RAMANUJAY NAMAH

SHRI VAADIBHIKARMAHAGURUVEY NAMAH

SHRIMATE VISHWAKSEN YATINDRAY NAMAH

SamAshrayanam means ‘to approach (AchAryA) with all sincerity’. In a nut shell, during ‘SamAshrayanam’, the AchAryA initiates a person, irrespective of caste, creed or sex, as his sishyA. It is a commitment from the disciple that he or she will live as per the wishes of the AchAryA. Thus the person gets the link to the Sri Vaishnava paramparA. During SamAshrayanam, Pancha SamskAram (five Purifications) is performed and he becomes a “Sri VaishnavA”.

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Here is an article based on a dialogue about Pancha Samskara/Samasrayanam, written by Sri U.Ve. Purusai Nadathoor Krishnamacharya Swami, and translated in English by Sri U.Ve. Kurchi Narayanan Swami.