शालग्राम-पूजन

शालग्राम-पूजन

   

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     शालग्राम तथा प्रतिष्ठित मूर्तियों में आवाहन न करें, केवल पुष्प छोडे़।


आवाहन- ॐ सहश्रशीर्षा01 आवाहयामि
आसन- ॐ पुरुषऽ एवेद Ủ0 आसनं समर्पयामि
पाद्य- ॐ एतावानस्य0 पाद्यं समर्पयामि।
अर्घ्य- ॐ त्रिपादूध्र्व0 अघ्र्यं समर्पयामि।
आचमन- ॐ ततो विराडजायत0 आचमनं समर्पयामि।

स्नान- ॐ तस्माद्यज्ञात्सर्वहुतः0  स्नानं समर्पयामि। (दुग्ध, दधि, घृत, मधु और शर्करास्नान के बाद शुद्धोदकस्नान कराएँ।)

दूध स्नान-ॐ पयः पृथिव्यां पयऽ ओषधीषु पयो दिव्यन्तरिक्षे पयोधाः। पयस्वतीः प्रदिशः सन्तु मह्यम्।। दुग्धस्नानं समर्पयामि।

दही स्नान-ॐ दधिक्राव्णोऽ अकारिषं जिष्णोरश्वस्य वाजिनः। सुरभिनो मुखा करत्प्रणऽ आयू Ủ षि तारिषत्।। दधिस्नानं समर्पयामि।

घृत स्नान-ॐ घृतं घृतपावानः पिबत वसां वसापावानः पिबतान्तरिक्षस्य हविरसि स्वाहा। दिशः प्रदिशऽ आदिशो विदिशऽ उद्दिशो दिग्भ्यः स्वाहा।। घृतस्नानं समर्पयामि।

मधु स्नान-ॐ मधुवाताऽ ऋतायते मधु क्षरन्ति सिन्धवः। माध्वीर्नः
सन्त्वोषधीः।। मधु नक्तमुतोषसो मधुमत्पार्थिव Ủ  रजः। मधुद्यौरस्तु नः पिता।। मधुमान्नो वनस्पतिर्मधुमाँऽ2 अस्तु सूर्यः। माध्वीर्गावो भवन्तु नः।।
मधुस्नानं समर्पयामि।

शर्करा स्नान-ॐ अपा Ủ रसमुद्वयस Ủ सूर्ये सन्त समाहितम्। अपा Ủ रसस्य यो रसस्तं वो गृह्णाम्युत्तमपुपयाम गृहीतोऽसीन्द्राय त्वा जुष्टं गृह्णाम्येष ते योनिरिन्द्राय त्वा जुष्टतमम्।। शर्करास्नानं स.।

पञ्चामृत स्नान- ॐ पझ्नद्यः सरस्वतीमपियन्ति सश्रोतसः। सरस्वती तु पझ्धा सो देशेऽभवत्सरित्।। पञ्चामृतस्ना. सम.।

शुद्धोदक स्नान-ॐ कावेरी नर्मदा वेणी तुङ्गभद्रा सरस्वती।
                                    गङ्गा च यमुना चैव ताभ्यः स्नानार्थमाहृतम्।।

गृहाण त्वं रमाकान्त स्नानाय श्रद्धया जलम्।। शुद्धोदकस्नानं समर्पयामि।

https://www.facebook.com/ShriTridandiSwamijiMaharajbuxar

वस्त्र-ॐ तस्माद्यज्ञात्0 वस्त्रोपवस्त्रंा समर्पयामि।

यज्ञोपवीत- ॐ तस्मादश्वा0  यज्ञोपवीतं समर्पयामि।

मधुपर्क-ॐ दधि मध्वाज्यसंयुक्तं पात्रयुग्म-समन्वितम्।
                        मधुपर्कं गृहाण त्वं वरदो भव शोभन।। मधुपर्कं स0,
आचमनीयं जलं समर्पयामि

गन्ध-ॐ तं यज्ञं0 गन्धं समर्पयामि।

अक्षत- (श्वेत तिल चढ़ाएं चावल नहीं) ॐ अक्षन्नमीमदन्त ह्यव प्रियाऽ
अधूषत। अस्तोषत स्वभानवो विप्रा नविष्ठया मती यो जान्विन्द्र  ते हरी।। अक्षतान् समर्पयामि।

पुष्प-ॐ इदं विष्णुर्विचक्रमे त्रोधा निदधे पदम्। समूढमस्य पा Ủ सुरे स्वाहा।। पुष्पं समर्पयामि।

पुष्पमाला-ॐ ओषधीः प्रतिमोदध्वं पुष्पवतीः प्रसूवरीः। अश्वाऽ इव सजित्वरीर्वीरुधः पारयिष्णवः।।
 पुष्पमाल्यां समर्पयामि।

तुलसीपत्रा-ॐ यत्पुरुषं0 तुलसीं हेमरूपां च रत्नरूपां च मञ्जरीम्।                                            
भवमोक्षप्रदां तुभ्यमर्पयामि हरिप्रियाम्।।

ॐ विष्णोः कर्माणि पश्यत यतो व्रतानि पस्पशे। इन्द्रस्य युज्यः सखा।। तुलसीपत्रां समर्पयामि।
दूर्वा-विष्ण्वादिसर्वदेवानां दूर्वे त्वं प्रीतिदा सदा।
                        क्षीरसागरसम्भूते ! वंशवृद्धिकरी भव।। दूर्वां समर्पयामि।

शमीपत्रा-शमी शमयते पापं शमी शत्रुाविनाशिनी।
                        धारिण्यर्जुनबाणानां रामस्य प्रियवादिनी। शमीपत्रां समर्पयामि।

आभूषण-रत्नकङ्कणवैदूर्यमुक्ताहारादिकानि च।
सुप्रसन्नेन मनसा दत्तानि स्वीकुरुष्व भोः।। आभूषणानि समर्पयामि।

अबीर और गुलाल-नानापरिमलैर्द्रव्यैर्निर्मितं चूर्णमुत्तमम्।
                        अबीर नामकं चूर्णं गन्धं चारु प्रगृह्यताम्।। अबीरं समर्पयामि।

सुगन्धतैल-तैलानि च सुगन्धीनि द्रव्याणि विविधानि च।
                        मया दत्तानि लेपार्थं गृहाण परमेश्वर।। सुगन्धतैलं समर्पयामि।

धूप-ॐ ब्राह्मणोऽस्य0 ॐ धूरसि धूर्व धूर्वन्तं धूर्व तं योऽस्मान् धूर्वति तं धूर्वयं वयं धूर्वामः। देवानामसि वह्नितम Ủ सस्नितमं पप्रितमं जुष्टतमं देवहूतमम्।। धूपमाघ्रापयामि।

दीप-ॐ चन्द्रमा0 दीपं दर्शयामि।

नैवेद्य-तुलसीदल डालकर आगे लिखी पाँच ग्रास-मुद्राएँ दिखाएँ।
प्राणाय स्वाहा-कनिष्ठा, अनामिका और अंगूठा मिलाएँ।
अपानाय स्वाहा- अनामिका, मध्यमा और अंगूठा मिलाएँ।
व्यानाय स्वाहा-मध्यमा, तर्जनी और अंगूठा मिलाएँ।
उदानाय स्वाहा-तर्जनी, मध्यमा, अनामिका और अंगूठा मिलाएँ।
समानाय स्वाहा-सभी अंगुलियां अंगूठे से मिलाएँ।
ॐ नाभ्या0 नैवेद्यं निवेदयामि।

पानीयजल एलोशीरलवङ्गादि कर्पूरपरिवासितम्।
प्राशनार्थ कृतं तोयं गृहाण परमेश्वर।। मध्ये पानीयं जलं समर्पयामि।

ऋतुफल-बीजपूराम्र- मनस-खर्जुरी-कदली-फलम्।
नारिकेल फलं दिव्यं गृहाण परमेश्वर।। ऋतुफलं समर्पयामि।

आचमन-कर्पूरवासितं तोयं मन्दाकिन्याः समाहृतम्।
आचम्यतां जगन्नाथ मया दत्तं हि भक्तितः।। आचमनीयं जलं समर्पयामि।

नारियल-फलेन फलितं सर्वं त्रौलोक्यं सचराचरम्।
तस्मात् फलप्रदानेन पूर्णाः सन्तु मनोरथाः।। अखण्डं ऋतुफलं सम0।

ताम्बूल-पूगीफल-ॐ यत्पुरुषेण0 ताम्बूलं समर्पयामि।

 दक्षिणा-पूजाफलसमृद्धîर्थं दक्षिणा च तवाग्रतः।
स्थापिता तेन मे प्रीतः पूर्णान् कुरु मनोरथान्।। दक्षिणां समर्पयामि।

आरती-  कदलीगर्भसम्भूतं कर्पूरन्तु प्रदीपितम्।
                        आरार्तिकमहं कुर्वे पश्य मां वरदो भव।।

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पुष्पांजलि
ॐ यज्ञेन यज्ञ0 ॐ राजाधिराजाय प्रसह्य साहिने नमो वयं वैश्रवणाय कुर्महे। स मे कामान् काम कामाय मह्यं कामेश्वरो वैश्रवणो ददातु।। कुबेराय वैश्रवणाय महाराजाय नमः। ॐ स्वस्ति साम्राज्यं भौज्यं स्वाराज्यं वैराज्यं पारमेष्ठ्यं राज्यं महाराज्यमाधिपत्यमयं समन्तपर्यायी स्यात् सार्वभौमः सार्वायुष आन्तादापरार्धात् पृथिव्यै समुद्रपर्यन्ताया एकराडिति। तदप्येषश्लोकोऽभिगीतो मरुतः परिवेष्टारो मरुत्तस्यावसन् गृहे। आवीक्षितस्य कामप्रेर्विश्वेदेवाः सभासद इति।। ॐ विश्तश्चक्षुरुत विश्तोमुखो विश्तोबाहुरुत विश्वतस्पात्। सं बाहुभ्यां धमति सं पतत्रौद्र्यावाभूमी जनयन् देवऽ एकः।। ॐ तत्पुरुषाय विद्महे नारायणाय धीमहि तन्नो विष्णुः प्रचोदयात्।।

कायेन वाचा मनसेन्द्रियैर्वा बुद्धîात्मना वाऽनुसृतस्वभावात्।
करोमि यद्यत् सकलं परस्मै नारायणायेति समर्पये तत्।।

 पुष्पाञ्जलिं समर्पयामि।।
प्रदक्षिणा-          ॐ ये तीर्थानि प्रचरन्ति सृकाहस्ता निषङ्गिणः।
                                    तेषां Ủ सहश्रयोजनेऽव धन्वानि तन्मसि।।

क्षमा-प्रार्थना-      मन्त्राहीनं क्रियाहीनं भक्तिहीनं जनार्दन!।
                                    यत्पूजितं मया देव! परिपूर्णं तदस्तु मे।।
                                    यदक्षरपदभ्रष्टं मात्राहीनं च यद्भवेत्।
                                    तत्सर्वं क्षम्यतां देव! प्रसीद परमेश्वर!।।

विसर्जन-            यजमानहितार्थाय पुनरागमनाय च।
                                    गच्छन्तु च सुरश्रेष्ठाः! स्वस्थानं परमेश्वराः!।।

यजमान-आशीर्वाद-मन्त्रा-अक्षतान् विप्रहस्तात्तु नित्यं गृह्णन्ति ये नराः।
                                    चत्वारि तेषां वर्धन्ते आयुः कीर्तिर्यशो बलम्।।
                                    मन्त्रार्थाः सफलाः सन्तु पूर्णाः सन्तु मनोरथाः।
                                    शत्राूणां बुद्धिनाशोस्तु मित्राणामुदयस्तव।।
                                    ॐ श्रीर्वचस्वमायुमायुष्यमारोज्ञमाविधात्
                                    पवमानं महीयते। धनं धान्यं पशुं बहुपुत्रलाभं
                                    शतसम्वत्सरं दीर्घमायुः।।।। इति।।

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सन्ध्यावन्दनम्ः

सन्ध्यावन्दनम्ः सन्ध्यावन्दनं नित्यं करणीयं यतो हि यः सन्ध्यां न जानाति सन्ध्योपासनं न करोति स जीविते सत्यपि शूद्रो जायते। पंचत्वप्राप्त्यनन्तरं श्वयोनौ जायते।  यः सन्ध्या हीनः सोऽपवित्रो भवति। सर्वकर्मसु योग्यतां न प्राप्नोति। सो हि यद्यत् कर्म करोति तस्य फलं तस्मै न मिलति।  आत्मविदेन द्विजेन सर्वदा सन्ध्यात्रयं प्रकत्र्तव्यम्।  ये जनाः शंसितव्रताः सततं सन्ध्योपासनं कुर्वन्ति। ते पापरहितो भूत्वा सनातनं व्रह्मलोकं प्रयान्ति उद्यन्तमस्तं  यन्तमादित्यमभिध्यायन् कुर्वन् व्राह्मणो विद्वान, सकलं भद्रं अश्नुतेऽसावादित्यो व्रह्मति ब्रह्मैव सन् ब्रह्माप्येति स एवं वेद इति 

          गायत्री जपं कुर्वन् समीप्सितं फलमथवा व्रह्मः प्राप्तो भवति। भगवतः सूर्यस्यैव कालभेदेन बहूनि नामानि सन्ति यथा-‘‘पूर्वाह्णे तु गायत्री नाम, मध्यमे दिने सावित्री, सायान्हे सरस्वती,सैव त्रिषु सन्ध्यासु स्मरणीयः।।  केचिन्मतं यत् ‘‘सन्धि काले समुपास्यात्वात् सन्ध्यानाम। पूर्वो हि पूर्वाह्णे रक्तवर्णां तु मध्यान्हे शुक्ल वर्णिकाम् सायं सरस्वतीं कृष्णां द्विजो ध्यायेद्यथाविधि7 ।।  केचित्कथयन्ति यत सम्यग्ध्येयत्वात्सन्ध्या। उभयथा सूर्य एवं ध्येयः। गायत्री रक्तवर्णाः भवेत्,सावित्री शुक्लवर्णिका, सरस्वती कृष्णवर्णा भवेदिति वर्णभेदतः उपासना योग्याः। गायत्री व्रह्मरूपा, सावित्री, रूद्रस्वरूपिणी। सरस्वती विष्णुरूपेति रूपभेदत उपासनायोग्याः। गायत्री प्रोच्यते पातकात् उपपातकात् प्रतिग्रहदोषो तु न भवेदिति। सवितृद्योतनात् सावित्री जगतः प्रसवित्रीत्वात् सरस्वती। यः मनवत्कमलासने समुपस्थितां गायत्री चिन्तयेत् स धर्माधर्म विनिर्मुक्तः परमां गतिं याति। 

कालः प्रातः काले (ब्राह्ममुहूत्र्ते) यदाऽऽकाशे तारा भवन्ति तस्मिन् समये या सन्ध्या सा सन्ध्यासु सोत्तमा कथ्यते। यदाऽऽकाशे तारा लुप्ता भवन्ति तदा या सन्ध्या सा मध्यमेति कथ्यते। सूर्योदये जाते सति या सन्ध्या साऽधमेति निगद्यते। सायं काले सूर्यास्त प्रागेव या सन्ध्या साऽधमेति निगद्यते। सायंकाले सूर्यास्त प्रागेव या सन्ध्या सोत्तमा, यदालुप्ततारका (सूर्यास्तानन्तरं तारा उदयात्पूर्वं) या सन्ध्या सा मध्यमेति। यदा सायंकालेऽऽकाशे ताराः संजायन्ते, तदा या सन्ध्या सा कनिष्ठेति निगद्यते। विप्रस्य सन्ध्याकालः उदयात् प्रागेव (सूर्योदयात्) द्विमुहूत्र्तकं यावत्। क्षत्रियेकं, वैश्यस्यार्द्धमुहूर्तकं संध्याकाल। 

आसनम्ः- कौशेयस्य, कम्बलस्य, मृगचर्मस्य, वस्त्रस्य, दारूजस्य, तालपात्रस्यासनं कल्पनीयम्। कृष्णमृगचर्मस्यासने ज्ञानसिद्धिर्भवति। व्याघ्रचर्मासने तु मोक्ष श्रीः प्राप्तो भवति। सूतके मृतके वाऽऽपिप्राणायाममन्त्रकं करणीयम्।  

हवनविधिः सन्ध्या कर्म समाप्ते सति स्वयं हवनं करणीयम्। असमर्थे तु ऋत्विजेन, ऋत्विजपुत्रेण,गुरुभ्रात्रा, भागिनेयेन, जामात्रावा हवनं कारयेत यावत्सर्वतः सम्यगाकाशे तारादयः न भाव्यन्ते तावत्हवनं  करणीयमिति। 

shri narsingh jayanti

    वॄषभे स्वाति नक्षत्रे, चतुर्दश्यां शुभे दिने।   संध्याकाले नृजेयुक्तं, स्तम्भोद् भूतो नृकेसरी।।

भगवान् नृसिंह भक्त प्रह्लाद की रक्षा हेतु वैशाख शुक्ल पक्ष की चतुर्दशी को गोधूलि वेला में स्तम्भ
से प्रकट हुए । और हिरण्यकशिपु के वक्षस्थल
को अपने वज्रनखों से विदीर्ण कर दिया ।

इससे भगवान् भक्ति के सिद्धान्त को प्रकाशित कर रहे हैं कि --

"मेरी भक्ति करने वाला प्राणी किसी भी जाति या कुल का क्यों न हो , मैं विना भेदभाव के उसकी रक्षा करता हूं ।"

भगवान् की भक्ति में जाति,विद्या,किसी पद की महत्ता,रूप और युवा अवस्था का अभिमान बाधक है--

"जातिविद्यामहत्त्वं च रूपयौवनमेव च ।
यत्नेन तु परित्याज्या पञ्चैते भक्तिकण्टकाः ॥"

प्रहलाद जी के भागवत में वर्णित चरित्र से ये तथ्य परिलक्षित होते हैं ।

भगवान् नृहरि स्तम्भ से अपने भक्त प्रह्लाद की वाणी मुख्यतया सत्य सिद्ध करने के लिए प्रकट हुए ;क्योंकि हिरण्यकशिपु ने कहा था कि यदि तुम्हारा ईश्वर सर्वत्र है तो खम्भे में क्यों नही दिखता ? --

"क्वासौ यदि स सर्वत्र
कस्मात् स्तम्भे न दृश्यते ॥"
--भागवत--7/8/13,

आज मैं तेरा शिर धड़ से अलग कर देता हूं । देखता हूं
वह कैसे तेरी रक्षा करता है ?

और अपने इस कार्य को मूर्तरूप देने के लिए खड्ग लेकर कूद पड़ा तथा मुष्टिक से स्तम्भ में प्रहार किया--

"स्तम्भं तताडातिबलः स्वमुष्टिना॥"--7/8/15,

भगवान् भक्त की वाणी सत्य सिद्ध करने एवं सर्वत्र अपनी व्यापकता दिखाने हेतु नृसिंह रूप में स्तम्भ से प्रकट हो गये --

"सत्यं विधातुं निजभृत्यभाषितं
व्याप्तिं च भूतेष्वखिलेषु चात्मनः ।
अदृश्यतात्यद्भुतरूपमुद्वहन्
स्तम्भे सभायां न मृगं न मानुषम् ॥"
--भा.7/8/18,

                 

।।लक्ष्मी नृसिंह स्तोत्रम्‌।।

श्रीमत्पयोनिधिनिकेतन चक्रपाणे भोगीन्द्रभोगमणिरंजितपुण्यमूर्ते।

योगीश शाश्वतशरण्यभवाब्धिपोतलक्ष्मीनृसिंहममदेहिकरावलम्बम॥1॥

ब्रम्हेन्द्र-रुद्र-मरुदर्क-किरीट-कोटि-संघट्टितांघ्रि-कमलामलकान्तिकान्त।

लक्ष्मीलसत्कुचसरोरुहराजहंस लक्ष्मीनृसिंह मम देहि करावलम्बम्‌॥2॥

संसारघोरगहने चरतो मुरारे मारोग्र-भीकर-मृगप्रवरार्दितस्य।

आर्तस्य मत्सर-निदाघ-निपीडितस्यलक्ष्मीनृसिंहममदेहिकरावलम्बम्‌॥3॥

संसारकूप-मतिघोरमगाधमूलं सम्प्राप्य दुःखशत-सर्पसमाकुलस्य।

दीनस्य देव कृपणापदमागतस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्‌॥4॥

संसार-सागर विशाल-करालकाल-नक्रग्रहग्रसन-निग्रह-विग्रहस्य।

व्यग्रस्य रागदसनोर्मिनिपीडितस्य लक्ष्मीनृसिंह मम देहिकरावलम्बम्‌॥5॥

संसारवृक्ष-भवबीजमनन्तकर्म-शाखाशतं करणपत्रमनंगपुष्पम्‌।

आरुह्य दुःखफलित पततो दयालो लक्ष्मीनृसिंहम देहिकरावलम्बम्‌॥6॥

संसारसर्पघनवक्त्र-भयोग्रतीव्र-दंष्ट्राकरालविषदग्ध-विनष्टमूर्ते।

नागारिवाहन-सुधाब्धिनिवास-शौरे लक्ष्मीनृसिंहममदेहिकरावलम्बम्‌॥7॥

संसारदावदहनातुर-भीकरोरु-ज्वालावलीभिरतिदग्धतनुरुहस्य।

त्वत्पादपद्म-सरसीशरणागतस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्‌॥8॥

संसारजालपतितस्य जगन्निवास सर्वेन्द्रियार्थ-बडिशार्थझषोपमस्य।

प्रत्खण्डित-प्रचुरतालुक-मस्तकस्य लक्ष्मीनृसिंह मम देहिकरावलम्बम्‌॥9॥

सारभी-करकरीन्द्रकलाभिघात-निष्पिष्टमर्मवपुषः सकलार्तिनाश।

प्राणप्रयाणभवभीतिसमाकुलस्यलक्ष्मीनृसिंहमम देहि करावलम्बम्‌॥10॥

अन्धस्य मे हृतविवेकमहाधनस्य चौरेः प्रभो बलि भिरिन्द्रियनामधेयै।

मोहान्धकूपकुहरे विनिपातितस्य लक्ष्मीनृसिंहममदेहिकरावलम्बम्‌॥11॥

लक्ष्मीपते कमलनाथ सुरेश विष्णो वैकुण्ठ कृष्ण मधुसूदन पुष्कराक्ष।

ब्रह्मण्य केशव जनार्दन वासुदेव देवेश देहि कृपणस्य करावलम्बम्‌॥12॥

यन्माययोर्जितवपुःप्रचुरप्रवाहमग्नाथमत्र निबहोरुकरावलम्बम्‌।

लक्ष्मीनृसिंहचरणाब्जमधुवतेत स्तोत्र कृतं सुखकरं भुवि शंकरेण॥13॥

॥ इति श्रीमच्छंकराचार्याकृतं लक्ष्मीनृसिंहस्तोत्रं संपूर्णम्‌ ॥

Ramanuja's Commentary on Bhagavad-Gita

Ramanuja's Commentary on Bhagavad-Gita

The Supreme Lord Krishna, the Lord of Sri, whose essential nature is being the sole reservoir of all illustrious attributes and who is the antithesis to all that is evil as exemplified by wisdom and bliss. Who is the great ocean of the infinite, immeasuarble, exalted and innumerable glorious qualities which being part of His natural essence such as omniscience, power, sovereignity, eternality, omnipotence and splendour. Whose transcendental form is a treasure house of effulgence, beauty, lovlieness and perfection; beyond all conceptions, divine, wonderful, everlasting and invincible and sublime being immutable in accordance with His will. He is adorned with countless transcendental ornaments: varieagated, bountiful, marvelous and permanent which are perfection and worthy of Him in every respect. Who is accoutred resplendently with innumerable divine weapons agreeing with His nature, of inconceivable power, invincible, eternal and glorious.
The Supreme Lord Krishna is the beloved of Sri, also known as Laksmi-devi, who is herself quite perfect in all the multitudes of limitless, marvelous and uncountable qualities of divinity such as amiability, compassion, devotion etc. and harmonising in perfect synchronisation with His nature, form, omnipotence, majesty and opulence. He who has at feet constantly eulogizing prayers and singing hymns, countless divine beings; whose essence, being, and phenomenal works are all in accordance with His will. They delight solely in rendering service to Him, posessed as they are with of a multitude of vast, eternal, indestrucible, and sublime attributes far beyond any definitions of words or thoughts.

The Supreme Lord Krishna whose expansions and incarnations have their abode in the transcendental celestial firmament known as Vaikuntha which is indestructible and limitless and which conforms with His nature, which is expansive, unfathomable, endless and opulent. That Vaikuntha of infinite wonder, of infinte glory, of infinite majesty and of infinite omnipotence is eternal and imperishable.

The Supreme Lord Krishna by whose will and pleasure trillions of universes are dramatically displayed by projection in the material substratum in the modes of sustenation and dissolution; the universes so replete with 8,400,000 different species of life and full of so many wonderfully variegated and amazingly phenomenal creations and hosts of enjoyers thereof. He is also to be known by the names of His manifestations such as Brahman and Para Brahman, by any of His incarnations such as Rama and Buddha and by any of His expansions such as Narayana and Vasudeva.

The Supreme Lord Krishna , who is the Ultimate Truth, the Ultimate Consciousness and the Ultimate Personality, having emanated the complete cosmic manifestation from Brahma down to a blade of grass, by His own desire He withdrew within His own Self and was instantaneously completely beyond the material existence and the meditations and adorations of Brahma, the demigods and mortal beings.

The Supreme Lord Krishna being an all pervading ocean of infinite mercy with unlimited compassion, unlimited love and unlimited magnamimity, although completely transcendental to the material existence; simultaneously willed to incarnate in various material forms similar to those of His creation, without compromising His own divine transcendental nature and periodically descends as different incarnations in the material worlds as he so desires.

The Supreme Lord Krishna is always accessible to those by whom He is worshipped and receiving His mercy are granted their desires from artha which is material wealth all the way to moksa which is salvation from material existence and their aspirations are always completely fulfilled.

The Supreme Lord Krishna's main purpose for descending and incarnating is to relieve the Earth of any demoniac and negative, undesirable influences that are opposed to spiritual developement; but simultaneously at the same time it is also His incomparable intention to continuously be within reach of all humanity. To fulfill this purpose He periodically manifests Himself in the material existence so that He becomes an actual reality for all people to consciously see, hear and learn about and He personally performs such phenomenal and extraordinary pastimes that are able to captivate, inspire and enrapture the hearts and minds of all living entities high and low.

The Supreme Lord Krishna naturally delights all the worlds who are fortunate enough to learn about Him with His transcendental beauty, His eternal, spiritual form and His extraordinary phenomenal pastimes which are overflowing with the nectar of compassion and love.

The Supreme Lord Krishna under the pretext of having to persuade Arjuna to fight at the battle of Kuruksetra, agreed to accept the position of chariot driver for His devotee and took the oppurtunity to reveal again the eternal and imperishable Bhagavad-Gita which had been lost over the milleniums. By delineating karma yoga and jnana yoga which both when becoming mature blossom into bhakti yoga which is the science of the individual consciousness attaining communion with the Ultimate Cocsciousness by loving devotional service unto the Supreme Lord or through any of His sastrically authorised incarnations revealed in the Vedic scriptures.

The Supreme Lord Krishna fully described the science of bhakti yoga in the middle six chapters of Srimad Bhagavad-Gita and these six chapters reveal the goal of all Vedantic teachings and by which He is irrefutably indicated as the Ultimate Reality, the best object of love for the highest good of all living entities and that loved , He Himself becomes the means to rescue a living entity from all illusory and conditioned existences.

The Supreme Lord Krishna appeared in His original form with a view to shower benefits on the whole Earth and allowing Himself to be overpowered by the great love from His true and faithful devotee Arjuna, gave Himself to him and consenting to his desire undertook the duties as Arjunas charioteer and safely drove his surrendered devotee to victory throughout the 18 day battle of Kuruksetra as witnessed by all the universe which was inaugurated due to King Duryodhana and the Kauravas becoming antagonistic against Arjunas's family known as the Pandavas.

Srimad Bhagavad-Gita begins with the Supreme Lord Krishna driving Arjunas magnificent golden chariot drawn by four milk white horses between the two armies opposed for battle. The dialogue begins with the blind king Dhritarastra, of the enemy Kauravas inquiring about the welfare of his son Duryodhana from Sanjaya, who had been given the power of clairvoyance by incarnation Krsna Dvaipayana Vyasa to see and hear everything that occured on the battlefield as if he was physically present.

Thus ends the introduction to the commentary of Srimad Bhagavad-Gita
by Ramanuja.

About Andal 

Andal was a 10th century Tamil poet who is revered as a saint in the southern parts of India. Infact, she is considered as one of the twelve Alvars (saints) and the only woman Alvar (saint) of Vaishnavism (a cult devoted to Lord Vishnu). She is also believed to be an incarnation of Sri Bhumi Devi, the Divine Consort of Sriman Narayana (a manifestation of Lord Vishnu). Andal Thiruppavai, the compilation of devotional poems sung by her, is still recited by devotees during the month of Margazhi. 

Early Life 

The life history of Andal tells us that a person named Vishnucitta found her, as a little baby girl, under a Tulsi plant in the temple garden of Srivilliputtur. He gave her the name of Goda, meaning 'the gift of Earth'. Vishnucitta brought her up in an atmosphere of love and devotion towards the Lord. The intensity of her love and dedication towards the Lord grew so much that she decide to marry Sri Ranganatha, a form of Lord Vishnu. 

Unusual Offering 

As per Andal biography, as she grew, her determination to marry Lord Ranganatha also increased. She also started making a unique offering to the Lord. She used to wear a flower garland first herself and then offer it to God. As an explanation, she said that first wanted to see whether the garland looked good or not by wearing it herself and looking in the mirror. Only after she was convinced that the garland looked nice, did she offer it to God.

One day, her father saw her doing this and admonished her from repeating this act. Goda made a new garland for the Lord. It is said that the same night, Vishnucitta received a vision from the Lord, who told him that He heartily accepted Goda's offerings. From that day onwards, Goda came to be known as "Andal", the girl who "ruled" over the Lord.

Marrying the Lord 

As Andal reached the marriageable age of 15, her father asked her to get married. She replied that she would marry only Sri Ranganatha. It is believed that after this incident, Vishnucitta again received a divine vision, in which the Lord instructed him to send Andal to Sri Ranganatha Temple. At the same time, the priests at Sri Ranganatha Temple also received a vision where the Lord ordered them to prepare for the marriage. It is said that after reaching Sri Ranganatha Temple, Andal married the Lord. 

Andal Thiruppavai and Nacciyar Tirumoli 

Andal composed two poetic works in her lifetime, both in Tamil. Even though she compiled the poems in her teenage years, they display a high level of literary and religious maturity. Her first work is known as Andal Thiruppavai. It is compilation of thirty verses, in which she imagines herself to be a cowherd girl who longs to serve Lord Krishna. The second compilation is known as Nacciyar Tirumoli, consisting of 143 verses. Through this poem, she disclosed her passionate yearning for Lord Vishnu.

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 

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.