another of vyasa.

Navagraha shlokam on each graha

Sun (Soorya/Ravi)
Japa Kusuma Samkaasham Kaashya-peyam Mahaa-dyutim
Tamorim Sarva-papaghnam Pranatosmin Divakaram

Sun (Soorya-Ravi) I pray to the Sun, the day-maker,
destroyer of all sins, the enemy of darkness, of great
brilliance, the descendent of Kaashyapa, the one who
shines like the japaa flower.

Moon (Chandra)
Dadhi-shankha Tushaarabham Ksheeror-daarnava sambhavam
Namami Shashinam Somam Shambhor-mukuta-bhooshanam

I pray to the Moon who shines coolly like curds or a
white shell, who arose from the ocean of milk, who has
a hare on him, Soma, who is the ornament of Shiva's
hair.

Mars (Kuja -Ankarakan)
Dharani-garba-sampootam Vidyut-kaanti Sama-prabham
Kumaram Shakti-hastam tam Mangalam Pranamamyaham
(split as Pranamami aham)

I pray to Mars, born of Earth, who shines with the
same brilliance as lightning, the young man who
carries a spear.

Mercury (Budhan)
Priyangu-kalika-shyamam Roopenaa-pratimam-budham
Sowmyam-sowmya Gunopetam tam Budham Pranamamyaham

I pray to Mercury, dark like the bud of millet, of
unequaled beauty, gentle and agreeable.

Jupiter (Guru)
Devanam cha Rishinaam cha Gurum Kanchana Sannibham
Budhi-bhootam Trilokesham tam Namami Brihaspatim

I pray to Jupiter, the teacher of gods and rishis,
intellect incarnate, lord of the three worlds.

Venus (Sukran)
Hima-kunta-mrinaa-laabham Daityaanam-paramam Gurum
Sarva-shastra Pravaktaaram Bhargavam Pranamamyaham

I pray to Venus, the ultimate preceptor of demons,
promulgator of all learning, he who shines like the
fiber of snow-white jasmine.

Saturn (Sani)
Neelanjana Samaabhasam Ravi-putram Yama-agrajam
Chchaya-martaanda Sambhootam tam Namami Shanaiswaram

I pray to Saturn, the slow moving, born of Shade and
Sun, the elder brother of Yama, the offspring of Sun,
he who has the appearance of black collyrium.

Rahu
Artha-kaayam Mahaa-veeryam Chandra-aditya Vimardanam
Simhika-garbha Sambootam tam Rahum Pranamamyaham

I pray to Rahu, having half a body, of great bravery,
the eclipser of the Moon and the Sun, born of
Simhikaa.

Kethu
Palaasha-pushpa-samkasham Taaraka-graha-mastakam
Raudram-raudratmakam Ghoram tam Ketum Pranamamyaham

I pray to Ketu, who has the appearance of Palaasha
flower, the head of stars and planets, fierce and
terrifying.

Iti Vyasa-mukhot-geetam Yah Padeth Su-samaahitaha
Diva-vaa-yadi-vaa-ratro Vigna-shantir-bhavishyati

Those who read the song sung by VyAsa, will be joyous,
sovereign and powerful, and will succeed in appeasing
obstacles, occurring by day or by night.

Nara-naari-nripaanam cha Bhavet Do:swapna-naashanam
Aishwarya-matulaam tesham Aarogyam Pushti-vardhanam

Bad dreams of men, women and kings alike will be
destroyed and they will be endowed with unparalleled
riches, good health and enhancing nourishment.

Graha-nakshatraja Peeda Taskaragni-samudbhavaha
Taa-sarvaa-prashamam-yaanti Vyaso-bhrute-na-samshayaha

All the pain, devastation caused by fire, planets and
stars will be of the past, so spoke VyAsa,
emphatically.

Iti Shree-Vyasa virachitam Navagraha stotram
sampoornam.

Thus ends the song of praise of the nine planets
composed by Vyasa.

Kapilacharya - Great Teacher

He introduced patterns (five-pattern) to explain the Cosmic secrets to the highest intellectuals to the simple layman and a child. He is the founder of the first School for learning in Kashi, Vaaranasi, India.
Kapilacharya like ancient Rishis used a different approach of not relying on the senses collected data. This is the greatest contribution of mankind because, the sensorial data is very biased in its measurements and heance we see scientific theories disproved when sophisticated and subtler means of collecting data are discovered. 

His Samkya method of viewing (Darshana) and understanding Vedic supreme knowledge, was used by Sree-Krishna in Bhagavad Gita and other highest Conscious people. Overtime, this five-pattern method was expanded into Ashtanga-Yoga by Sage Patanjali. Again after many years, this great knowledge was simplified into other views like Nyaya, Vaiseshika, Mimamsa and Vedanta.

Unfortunately, we now have the Vedic knowledge completely diluted and mis interpreted from the Samkhya method. Uni5 is a renewal of understanding this knolwedge for living a peaceful and meaningful and happy life.

Kapila- Acharya- is one of the greatest teachers of Bhaarath. He gave to Bhaarath, the  pattern of energy evolution, the Pancha Bhootas.

He gave this pattern based teaching to efficiently teach complexity of the life. His mother Devahuti was his first student. He taught the Unifying pattern first to his mother, which latter called as Samkhya (to unify or integrate) Philosophy. The teaching was given when his mother expressed inspite of all material comforts, she still feels incomplete in life.

The Samkhya school is wrongly considered as dualistic and atheistic. It is called as dualistic because it differentiates Consciousness from Energy. It is atheistic because he denies the existance of a personal God.

After that he established the first Gurukula school system of teaching the patterns in five years from age of 8 to 13. This continued as a the teacher-student-heritage (Guru-Shishya parampara).

Buddhist sources present Kapila as a well-known philosopher whose students built the city of Kapilavastu, according to one tradition the birthplace of the Buddha. Birth place of Kapilacharya is Pat Jhelda.Rarh.

Maharshih KapilAcharyah Kritajno Medineepatih                  |

Tripadas Tredas-adhyaksho Maha-Shringah Kritaantakrit

||Vishnu Sahasranamam-SLOKA-57||

Maharshi Kapilaachaaryah, with gratitude (Kritajno), the one who has mastered the entire knowledge (Medineepatih), the one who is the knower of all the created objects,  guide us to cross the three realms (Body Mind and Intelligence) (Tripadas)to  blissfully (Treedas) preside (witness/experience) (Adhyaksho)  the highest state (Maha-Shringah) where one annihilates all actions (Sakthi-Awareness-Energy) to the Eternal actionless state (Consciousness-Para Brahmam) Kritaantakrit.

sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ |
svastidaḥ svastikṛt svasti svastibhuk svastidakṣiṇaḥ || 96 ||

 The Samkhya system is  an exponent of an evolutionary theory of matter beginning with primordial Energy. In evolution, (Functional) Prakriti is transformed and differentiated into multiplicity of forms or objects.

Evolution culminates in dissolution. In dissolution the physical existence of all the worldly objects returns to Prakriti, the undifferentiated, primordial Energy. This is the cycle of evolution and dissolution, which is very similar to the modern Science.

The twenty-four constituents

Samkhya theorizes that Prakriti is the source of the perceived world of creation. It is pluoripotent  that evolves itself successively into twenty four tattvas or principles. The evolution itself is possible because Prakriti is self-driven by ints own inherent pressure or nature (Gunas) :–

• Sattva – a quality of primordial un-differentiated potential to dynamically flow into vairety. This is symbolized as white.

• Rajas – a quality of dynamic activity, symbolized as red;

• Tamas – a quality of rest (lethargy) which is totally densed Energy and so symbolized as black.

phala stuthi.

Who ever hears this daily(i.e. Vishnus hundred names) utters this daily does not experience anything inauspicious both here and hearafter i.e. other lives.
By reciting this Vishnu Sahasranam Stotra a Brahmana will attain the end of Vedanta, a Ksatriya will be victorous a Vaisya will come by much wealth. Karma cannot directly cause liberation, Karma is the cause of Moksa through purification of internal organs. The good actions remove the impurities from the mind and then Janana leads to the supreme goal. When the mind is tranquil rid of all impure thughts Janana arises. A man is bond by Karma and freed by Knowledge. some even give up the prescribed karmas and make an effort for atma janana dana and japa.
The know er of the bliss of Brahman is not afraid of any thing. for he knows {Not by action; not by progeny; not by wealth too but by renunciation does one immortality.
itiidaM kiirtaniiyasya keshavasya mahaatmanaH |

naamnaaM sahasraM divyaanaam asheshheNa prakiirtitam || (1)

Thus, the thousand divine names of Bhagavan Keshava, the Supreme who is pre-eminently worthy of

being paraised, have been sung in their entirety (in all their bearings). These divya namas are

meant to be recited both here and in all the upper worlds including the transcendent abode

(heaven), inasmuch as they pertain to the MahAtma, the supreme being, Kesava.

ya edaM shrunyaa-Nityam yashchapi parikirtayaet |

Naa-aShubham praptyunaat kinCHIT-somutreH cha manavaH || (2)

Nothing inauspicious (or obnoxious) will befall the one who devoutly listens to the recital of

this sahasranama stotra daily and (the more so) the one who recites it wherever it may be,

whether in this world or the worlds beyond.

veedantago brahmana-asyat Kshatriyo vijayee bhavaet |

vaishyo dhana-SamRidhasya-chhuudra-sukhamvaapnuyaat || (3)

If the person who chants these names is a brahmin he will attain the knowledge of the vedanta;

if a kshatriya, he will become a victorious warrior; if a vaisya, he will acquire immense

wealth, and if a sudra, he will remain happy.

dharmaarthii praapnuyaad-dharmam.arthaarthii cha.arthamaapnuyaat |

kaamaanava.apnuyaatkaamii prajaarthii cha-apnuyaat prajaaH || (4)

If a person recites the holy names with a desire abiding in dharma, he will achieve it;

if he is desirous of wealth he will get wealth; if he is after the pleasures of life

he will get them all; if he wants to have progeny, he will have it. In short, those who

recite these holy names of the Lord will reap the desired fruits without fail.

bhaktimaan yaH sadotthaaya shuchistadgatamaanasaH |

sahasraM vaasudevasya naamnaametatprakiirtayet || (5)

Well, take the case of a staunch devotee who gets up in the morning and purifies himself

through bath followed by daily observance of the prescribed rites and rituals and then

recites the thousand names of Lord Vasudeva, with a mind firmly fixed on him. [The following

3 sloks 6-8 spell out the benefits (fruits) enjoyed by such a person]

yashaH praapnoti vipulaM GYaatipraadhaanyameva cha |

achalaaM shriyamaapnoti shreyaH praapnotyan.uttamam || (6)

He gains great reputation and is reckoned as the foremost among his kith and kin. He

acquires abundant wealth (in this world) and keeps it in tact while, in the other world

he enjoys everlasting bliss, (anuttamam sreyah - salvation)

na bhayaM kvachidaapnoti viiryaM tejashcha vindati |

bhavatyarogo dyutimaan-bala-ruupa-guNaanvitaH || (7)

Free from fear (through any source) and sickness (at any time), the chanter acquires valor,

power and strength and is endowed with a healthy body, noble traits and dazzling brilliance.

rogaarto muchyate rogaa-dbaddho muchyeta bandhanaat |

bhayaan.muchyeta bhiitastu muchyetaapanna aapadaH || (8)

The one afflicted by sickness will get rid of it, the one, in shackles of sorts will get

disentangled while the one stricken by fear, will become free from it and the one beset with

difficulties, will get absolved of them (whatever be their magnitude).

durgaaNyatit aratyaashu purushhaH purushhottamam |

stuvan naama sahasreNa nityaM bhakti samanvitaH || (9)

That person who praises with devotion the supreme being Purusottama through the daily recital

of these thousand names, surmounts, in no time, the seemingly insuperable difficulties one and

all. [The emphasis here is on the unflinching devotion of the chanter towards the Supreme being

with the sole object of attaining him, which results in the automatic disappearance of all his

erstwhile difficulties though not solicited as such, by the chanter (even as darkness vanishes

as a matter of course, with the induction of light)].

vaasudevaashrayo martyo vaasudevaparaayaNaH |

sarvapaapa-vishuddhaatmaa yaati brahma sanaatanam || (10)

The one, who seeks out Lord Vasudeva, looking upon Him as the highest goal to be attained,

gets cleansed (purged) of all sins. With a mind thus purified, the chanter attains the

eternal Brahman

na vaasudeva bhaktaanaam ashubhaM vidyate kvachit |

janma mRityu jaraavyaadhi bhayaM naiva api jaayate || (11)

Nothing inauspicious ever befalls the devotees of Vasudeva nor do they have any fear from the

cyclic operation of birth, disease, old age and death any longer. (with the certain prospect of

attaining Him in heaven at the end of the current span of life).

imaM stavama-dhiiyaanaH shraddhaabhaktisamanvitaH |

yujyetaatmaa sukhakshaanti shriidhRiti smRiti kiirtibhiH || (12)

The chanter of this hymn, with zeal and devotion, is blest with the happy realization of the

essential nature of the self (svasvarUpa), besides the qualities of serenity, mental stability,

unfailing memory and great fame and wealth (put to beneficial use).

na krodho na cha maatsaryaM na lobho na ashubhaa matiH |

bhavanti kRita puNyaanaaM bhaktaanaaM purushhottame || (13)

Neither anger nor jealousy, neither avarice nor unholy thooughts taint the minds of the true

devotees of Purusottama, who have to their credit many a virtuous deed.

dyauH sa-chandraarka nakshatraa khaM disho bhuur mahodadhiH |

vaasudevasya viiryeNa vidhRitaani mahaatmanaH || (14)

The firmament, the Moon, the Sun and the Stars, the Sky, the directions, earth and the vast ocean

are one and all, propped up by the supreme valor of vasudeva.

sa sura asura gandharvaM sayaksho.raga raakshasam |

jagad vashe vartatedaM kRishhNasya sacharaacharam || {15} 

This world with all its contents, the sentient beings and non-sentient things, the gods, the asuras,

and gandharvas, the yaksas, nagas and raksasas, is under the supreme control of Sri Krishna.

indriyaaNi mano buddhiH sattvaM tejo balaM dhritiH |

vaasudeva.atmakaany aahuH kshetraM kshetraGYa eva cha || (16) 

The several sense organs, the mind, the intellect, (the quality of) sattva, power, strenght, firmness

as well as the body as a whole and the individual souls - all of them have Vasudeva as their AtmA (inner

soul) [Vasudevatmakani means that all of them (prakriti and the jivas) constitute his body]. sastra should

be supplied as subject of the predicat ahuh to read the shastras say.

sarvaagamaanaa.m aachaaraH prathamaM parikalpate |

aacharaprabhavo dharmo dharmasya prabhur achyutaH || (17) 

Right conduct has been laid down as the most important, the foremost of all the dharma revealed by the

shastras. Right conduct gives rise to dharmas. Bhagavan Acyuta is the deity propitiated by dharma,

who not only helps in one's adherence of dharma, but also awards the fruits thereof.

RishhayaH pitaro devaa mahaabhuutaani dhaatavaH |

jaNgamaa jaNgamaM chedaM jagat naaraayaN.odbhavam || (18) 

The sages, manes (pitrs - departed ancestors), gods, the great elements and their effects, the mobile

beings and the immobile things comprising the entire universe, have all emnated from nArAyanA.

yogo GYaanaM tathaa saa.nkhyaM vidyaaH shilpaadi karma cha |

vedaaH shaastraaNi viGYaanam etat sarvaM janaardanaat || (19) 

The knowledge of Yoga, sankhya, the several branches of learning, arts, works, vedas, sastras - all

these spring from Bhagavan Janardana.

eko vishhNur mahadbhuutaM pRithag bhuutaany anekashaH |

trii.n lokaan vyaapya bhuutaatmaa bhu.nkte vishvabhug avyayaH || (20) 

Lord Visnu is the unique deity of incomparable excellence, in that He pervades the great elements

of multifarious kinds and the three worlds (of souls). He is their AtmA and their protector. And

yet he stands head and shoulders above them all and is not the least tainted by their defects.

imaM stavaM bhagavato vishhNorvyaasena kiirtitam |

paThedya ichchhet purushhaH shreyaH praaptuM sukhaani cha || (21)

That person who desires to obtain supreme bliss in the yonder heaven as well as the pleasures

of this world should read the stotra of Bhagavan Visnu, sung by the great sage Vyasa.

vishveshvaram ajaM devaM jagataH prabhavaapyayam |

bhajanti ye pushkaraakshaM na te yaanti paraabhavam || (22) 

The lotus eyed is the birthless, Supreme deity, the sovereign lord of the universe and the cause of

creation and dissolution of the universe. Those who sing his praise will never meet with disrespect

or discomfiture of any kind.

|| na te yaanti paraabhavam oM nama iti ||

Salutation to the lord of all auspiciousness, never will they meet with any disrespect from any source.

Arjuna uvaacha -

padmapatra vishaalaaksha padmanaabha surottama |

bhaktaanaam anuraktaanaaM traataa bhava janaardana || (23)

Arjuna said "O Janardana, the greatest of gods, with broad eyes like lotus petals and lotus on your

navel ! May you be the protector of your loving devotees.

shrii bhagavaanuvaacha -

yo maaM naama sahasreNa stotum-ichchhati paaNDava |

soha.am ekena shlokena stuta eva na saMshayaH || (24)

|| stuta eva na saM shaya oM nama iti ||

Bhagavan said: Arjuna, a person may, of course, be desirous of lauding me by reciting all the thousand

names. But on my part, I feel satisfied with the chanting of just one sloka (out of the hundred and odd

slokas). There is no doubt about it. There is no doubt about it. Salutations to the auspicious lord (Om)

vyaasa uvaacha -

vaasanaad vaasudevasya vaasitaM te jagatrayam |

sarvabhuuta nivaaso asi vaasudeva namostu te || (25)

|| shrii vaasudeva namo.astuta oM nama iti ||

Vyasa said: Vasudeva, all the three worlds become viable only because they are pervaded by you the all-

pervading. You are indeed the abode of all beings. Salutations to you O Vasudeva.

paarvaty uvaacha -

kenopaayena laghunaa vishhNor naama sahasrakam |

paThyate panDitair nityam shrotum-ichchhaam-yaham prabho || (26)

Parvati said: Pray spell out the easy method by which the thousand names of Lord Vishnu could be deemed

to have been recited by learned persons daily. I wish to be enlightened by you My Lord.

iishvara uvaacha -

shriiraama raama raameti rame raame manorame |

sahasra naama tattulyam raamanaama varaanane || (27) ...(3x)

Isvara said: Here you are, Sri Rama's name, being the delightful source of mental exhilaration, I take

great delight in reciting it repeatedly, any length of time. Rama's name is indeed on par with the

thousand names of Lord Vishnu spelt out in this Hymnal, O my blessed lady.

|| shrii raamanaama varaanana oM nama iti ||

Salutations to Rama's name denoted by Om.

brahmovaacha -

namo astu anantaaya sahasra muurttaye sahasra paadaakshi shiroru baahave |

sahasranaamne purushhaaya shaashvate sahasrakoTii yugadhaariNe namaH || (28)

Brahma said: Salutations to Bhagvan who is eternal, who has a thousand forms, a thousand feet, (a

thousand) eyes, (a thousand) heads, (a thousand) thighs and (a thousand) arms and who is the eternal

Purusa, having a thousand names. Salutations to him who is sustainer of a thousand crores of aeons.

|| sahasrakoTii yugadhaariNa oM nama iti ||

Salutations to the auspicious lord denoted by OM, the (mighty) sustainer of a thousand crores of aeons.

saJNjaya uvaacha -

yatra yogeshvaraH kRishhNo yatra paartho dhanurdharaH |

tatra shriirvijayo bhuutirdhruvaa niitir matir mama || (29)

Sanjaya said: Where Sri Krishna, the lord of yoga is and where stands pArtha (Arjuna) holding the

(dexterous) bow there and there alone shall abide permanently prosperity, victory, glory and

righteousness (moral ethics). This is my conclusion (considered opinion).

shrii bhagavaan uvaacha -

ananyaa.sh chintayanto maaM ye janaaH paryupaasate |

teshhaam nityaabhi.yuktaanaaM yogakshemaM vahaamyaham || (30)

Shri Bagavan said: Unto those people who meditate solely on me (as the repository of all auspicious

traits and the sovereign master of the universe), I bear the burden of vouchsafing the yoga (of

attaining me) and ksema (retaining them in that position without sliding back).

paritraaNaaya saadhoonaaM vinaashaaya cha dushha kRitaam |

dharma saMsthaapanaarthaaya saMbhavaami yuge yuge || (31)

For the protection of the devout, for the frustration of the wicked and fixing dharma on a firm

foundation, I get born, age after age.

aartaa vishhaNNaaH shithilaashcha bhiitaaH ghoreshhu cha vyaadhishhu varttamaanaaH |

sa.nkiirtya naaraayaNa shabda maatraM vimukta duHkhaaH sukhino bhavanti || (32)

Bhagavan continued: Whether afflicted by dire distress or poignant grief or shattered by confusion due

to fright or tormented by other maladies, if the victims, in each case, do but spell the name

nArAyanA, they not only get rid of all these troubles but also attain everlasting happiness.

kaayena vaacaa manasEndriyairvaa buddhya aatmanaavaa prakrteh svabhaavaat |

karOmi yadyat sakalam parasmai naaraayanaayEti samarpayaamI ||

Whatever act I perform under the influence of matter (prakrti), with my (elemental material) body or

word, mind or sense organs, intellect or (embodied) self (atma), I offer all that, in humble dedication

at the feet of nArAyanA, the supreme lord.