Akanda akshaya.

 Bliss is integral to conscious experience. Amid the highs and lows of the pleasures and sorrows of our living. we are usually unaware of the deep seated bliss as conscious beings. We have at our disposal a body and mind that can help us become aware of the great being and reflecting his glory in this instrument we possess. It is occasionally in moments when one rises above the ego and the healing process of the great soul that we are able to construe THE PRESENCE  beyond the surface turbulence of ourselves that a deep calm the untroubled joy can well up from the depths of the atma. As Sri Ramanuja explains this is the perfect state this bliss is Moksa. When the atman in the union of Brahman comes to the fullest realisation of its being. The self's perfect bliss comes in the self's perfect realisation of the union with its source or goal.

It is the inchoate bliss of susupti  that accounts for the affirmation  

 "I slept well"  when one arises refreshed to face the challenges of life again.

Sri Ramanuja charya says the dreamless sleeper though still in samsara being disconnected from all his sense faculties is rendered incapable of empirical knowledge and the feeling of pleasure and pain having reached the supreme self the place of repose. he returns refreshed to face the worldly experience once more. then 

to be continued.

LN bhaje.

 

श्रीलक्ष्मीनारायणाष्टकम् 
आर्तानां दुःखशमने दीक्षितं प्रभुमव्ययम् ।
अशेषजगदाधारं लक्ष्मीनारायणं भजे ॥ १॥

अपारकरुणाम्भोधिं आपद्बान्धवमच्युतम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ २॥

भक्तानां वत्सलं भक्तिगम्यं सर्वगुणाकरम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ ३॥

सुहृदं सर्वभूतानां सर्वलक्षणसंयुतम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ ४॥

चिदचित्सर्वजन्तूनां आधारं वरदं परम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ ५॥

शङ्खचक्रधरं देवं लोकनाथं दयानिधिम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ ६॥

पीताम्बरधरं विष्णुं विलसत्सूत्रशोभितम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ ७॥

हस्तेन दक्षिणेन यजं अभयप्रदमक्षरम् ।
अशेषदुःखशान्त्यर्थं लक्ष्मीनारायणं भजे ॥ ८॥

यः पठेत् प्रातरुत्थाय लक्ष्मीनारायणाष्टकम् ।
विमुक्तस्सर्वपापेभ्यः विष्णुलोकं स गच्छति ॥

इति श्रीलक्ष्मीनारायणाष्टकम् सम्पूर्णम् ।



Srilakshminarayanashtakam 

Aartanam Dixhmene Dixitam Prabhumavayam.
Ashej Jajadharan Lakshminarayanam 19
Aparkarumabhodhin apabbandhvamachyutam.
Ashedu Dhukshanthyarthham Laxminarayanam 29
Bhaktanam Vatsalam Bhaktigamya Sarvagunakaram.
Ashedu Dhukshanthyarthham Laxminarayanam 39
Suhridam sarvabhutanam surveying samyutam
Ashedu Dhukshanthyarthham Laxminarayanam ४॥
Chidachitsarvajantunam Aadhaar Varadan Param.
Ashedu Dhukshanthyarthham Laxminarayanam 59
Sankhachakradharan Dev and Lokanatham Dayanidhim.
Ashedu Dhukshanthyartham Lakshminarayanam ६॥
Pitambaradharam Vishnu Vilasatsutrashobhitam.
Ashedu Dhukshanthyarthham Laxminarayanam ७॥
Hasten Dakshin Yajan Abhayapradamaksharam.
Ashedu Dhukshanthyarthham Laxminarayanam ८॥
Here: Pathet Pratutruthai Lakshminarayanashtakam.
Vichuktasarvapapebhaya: Vishnulokam Gachthi.
Iti Srilakshminarayanashtakam Sampoornam.

some insights.

 Achitrya divyadbhuta nitya yauvana

Svabhava latanya mayaamaritodadhim

Shriyah shriyam bhaktajanaika jeevitam 

Samartham aapatsakham arthikalpakam.

You are the nectar ocean of natural beauty who have perpetual youth beyond all comprehension.  You who are the fortune of the goddess of fortune of the veritable wish yielding tree to the supplicants.

yo 'ntaḥ-sukho 'ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto 'dhigachchhati

Those who are happy within themselves, enjoying the delight of God within, and are illumined by the inner light, such yogis are united with the Lord and are liberated from material existence.

labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ

Those holy persons, whose sins have been purged, whose doubts are annihilated, whose minds are disciplined, and who are devoted to the welfare of all beings, attain God and are liberated from material existence.

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati

Having realized Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless Friend of all living beings, My devotee attains peace.

all sense organs need a rest period after a short active round to be normally  effective.

and we still depend on them for what? 

For this body is special only when we are in this body can we comprehend the almighty though very little still it is only through this body can it be achieved. 

just like the mirror reflects the sun brighter for us so to this body can reflect the almighty more vividly for us.

the svabhava has to be built up gradually doing the right saying the right seeing the right hearing the right. 

Janaka.

 Janaka was an ancient Indian king of Videha which was located in Mithila region, The rulers of the Videha kingdom were called Janakas. He also appears in epic Ramayana as a father of Sita. His original name was Seeradhwaja and he had a brother named Kushadhwaja. His father's name was Hroshhoroma. King Nimi was the first ruler of the Videha kingdom. Then king Mithi supposed the name Mithila came after him. His son king Janaka(1st), was the first Janaka. Then after three successors came king Devraat and after Devraat the 15th successor was Hroshhoroma.

Janaka is revered as being an ideal example of non-attachment to material possessions. He was intensely interested in spiritual discourse and considered himself free from worldly illusions. His interactions with sages and seekers such as Ashtavakra and Sulabha are recorded in ancient texts. His relationship with adopted daughter Sita led her to be called Janaki Mata. The city of Janakpur in Nepal is named for him and daughter Sita. The Videha (or Mithila) kingdom was located between east of Gandaki River, west of Mahananda River, north of Ganga river and south of Himalayas.

ate Vedic literature such as Shatapatha Brahmana and Brihadaranyaka Upanishad mention a certain King Janaka (c. 8th or 7th century BCE) as a great philosopher-king of Videha, renowned for his patronage of Vedic culture and philosophy and whose court was an intellectual center for Brahmin sages such as Yajnavalkya, Uddalaka Aruni, and Gargi Vachaknavi. Under his reign, Videha became a dominant political and cultural center of the Indian subcontinent

Some of the most important doubts of Yudhistira are cleared by Bhishmapitamaha in the Santi Parva of the great epic Mahabharata! On a question about the uniqueness of king Janaka who ruled Videha with Mithila as his capital, Bhishma describes the distinguishing qualities of Janaka. His original name was Janadeva but he was popularly called as Janaka. He was an intellectual and performed his duties with great deliberation. He was universal in his thoughts and extremely spiritual despite being a king of great repute. While performing yagnas or doing charity or homas or even while ruling the country he was in a kind of trance or blissful samadhi. God himself was a little surprised at Janaka and wanted to probe his mind! God disguised himself as a brahmin and did some mistake that would bring him face to face with Janaka. When he was presented before the king, Janaka,instead of punishing the brahmin, exiled him from his country! “Which is the boundary of your country?”, the brahmin asked the king. Janaka understood the implication of the question and remained silent. He told the brahmin that it is open for him to remain in his country or not.

The brahmin complemented king Janaka for fixing his thoughts always on Lord Vishnu and blessed him.

But before leaving, he desired to reveal the spiritual accomplishment and the detachment of Janaka to the brahmins there. According to God’s intention, Janaka’s capital Mithila was in flames and people screamed and ran helter skelter to save themselves! Seeing his capital in terrible flames, Janaka remained calm and unruffled! There was no anxiety or any shade of suffering on his face! He said, “ My wealth is eternal! There is nothing for me to desire! Nothing in me is burnt or destroyed as Mithila burns!” Wondering at the equanimity and spirituality of Janaka, God brought back Mithila to its original glory! The flames disappeared instantly! The Lord presented himself before Janaka, blessed and directed him to tread on the righteous path and be truthful always!There is another version of the story in which king Janaka is considered as the disciple of the famous sage Ashtavakra , son of Kahola, himself a great sage. On an occasion while he was teaching he heard a souñd 'hum’! It was the sound of the child in the womb of his wife! The sound indicated that Kohola had committed a mistake! Kahola grew angry and cursed the unborn child to be defective in eight parts of the body! Thus the child became Ashtavakra and became soon a realized soul!

On one occasion Ashtavakra accompanied his father to a spiritual debate conducted by king Janaka. After he heard a few arguments, he courageously condemned them and said none in the gathering knew about the soul, including his father! King Janaka was shocked! He challenged Astavakra to reveal the true nature of the soul. If he failed, Astavakra would lose his life! The young sage said he would reveal the secret if Janaka obeyed his command to the letter of the word. He wanted Janaka to come to the forest and left the scene. After sometime Janaka went to the forest in search of sage Ashtavakra. The forest grew denser as he travelled with his retinue. Finally he lost the way and the retinue couldn't follow the king. Meanwhile the king found himself in the presence of sage Ashtavakra! Surprised at this sudden development king Janaka was about to get down from the horse when sage Astavakra ordered him to stop! Janaka was on one stirrup and he implicitly obeyed the command of the sage! It isn't known for how long he stayed on the stirrup but at that very moment he realized himself and became an enlightened soul! King Janaka fell at the feet of sage Ashtavakra and sought permission to remain with him.

Ashtavakra did not permit king Janaka to remain with him. Janaka was an enlightened king- a ‘Rajarshi’. He has nothing for himself! He has to serve the society. Thus king Janaka ruled his kingdom selflessly and engaged himself in great introspection after his kingly duties. Ashtavakra liked his disciple and they used to have spiritual discussions between themselves. The intimate relationship between the master and the disciple kindled the jealousy of the other chelas. Sage Ashtavakra knew this and wanted to teach them a lesson. On an occasion when he and king Janaka were engaged in an absorbing discussion, he created a conflagration in which the entire city of Mithila was burning! A soldier came running and reported the matter! But king Janaka remained unmoved! He said that he had not lost any thing! He is not enamored of these worldly attachments! The other disciples were astonished at the detachment of king Janaka and his equanimity!

Sage Ashtavakra desired to prove the materialistic attachment of his other disciples! On an occasion, while in a session of discussion he caused a person to announce that monkeys had invaded the ashram and taken away the clothes of the monks! The moment they heard the news, they ran to salvage their loincloths! But there were no monkeys at all and their clothes were safe. They knew then that it was the trick played by their guru Astavakra! The sage admonished them for their silly attachments and leaving the session of discussion to save their unworthy loin clothes! On the other hand, king Janaka remained unperturbed even while Mithila was burning! Spirituality and detachment should be real, not just outwardly! It should be in the heart of the individual, not a mere show! The monks realized the elevated level of king Janaka and his equanimity and blushed at their own nature!

quotes about Janaka from various texts.

Bhagavad-gita As It Is

Janaka was the father of Sītā and father-in-law of Lord Śrī Rāma. Being a great devotee of the Lord, he was transcendentally situated, but because he was the king of Mithilā (a subdivision of Bihar province in India), he had to teach his subjects how to perform prescribed duties

 

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Kings like Janaka were all self-realized souls; consequently they had no obligation to perform the prescribed duties in the Vedas. Nonetheless they performed all prescribed activities just to set examples for the people in general. Janaka was the father of Sītā and father-in-law of Lord Śrī Rāma. Being a great devotee of the Lord, he was transcendentally situated, but because he was the king of Mithilā (a subdivision of Bihar province in India), he had to teach his subjects how to perform prescribed duties.

Srimad-Bhagavatam

SB Canto 1

Lord Rāmacandra was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.

 

Lord Rāmacandra is the ideal king for maintaining and protecting the highest culture of humanity, known as brahmaṇya-dharma. The Lord is specifically the protector of the cows and the brāhmaṇas, and hence He enhances the prosperity of the world. He rewarded the administrative demigods by effective weapons to conquer the demons through the agency of Viśvāmitra. He was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.

Parāśara was spiritual master of Mahārāja Janaka.

 

Parāśara was spiritual master of Mahārāja Janaka

SB Canto 2

O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamāyā potencies. And, similarly, the potencies of the Lord are also known to Mahārāja Janaka.

 

O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamāyā potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Śiva, the great king of the atheist family, namely Prahlāda Mahārāja, Svāyambhuva Manu, his wife Śatarūpā, his sons and daughters like Priyavrata, Uttānapāda, Ākūti, Devahūti and Prasūti, Prācīnabarhi, Ṛbhu, Aṅga the father of Vena, Mahārāja Dhruva, Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu, Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa, Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa, Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc.

SB Canto 3

Twelve personalities—Brahmā, Nārada, Lord Śiva, Kumāra, Kapila, Manu, Prahlāda Mahārāja, Janaka Mahārāja, Bhīṣma, Bali, Śukadeva Gosvāmī and Yamarāja—are agents of the Lord authorized to speak and propagate the principles of religion."

 

"The principles of religion are initiated by the Supreme Personality of Godhead, and no one else, including the sages and demigods, can manufacture any such principles. Since even great sages and demigods are unauthorized to inaugurate such principles of religion, what to speak of others—the so-called mystics, demons, human beings, Vidyādharas and Cāraṇas living in the lower planets? Twelve personalities—Brahmā, Nārada, Lord Śiva, Kumāra, Kapila, Manu, Prahlāda Mahārāja, Janaka Mahārāja, Bhīṣma, Bali, Śukadeva Gosvāmī and Yamarāja—are agents of the Lord authorized to speak and propagate the principles of religion." 

The beauty of the Lord is that the devotees who are connected with His activities are also glorified. Arjuna, Prahlāda, Janaka Mahārāja, Bali Mahārāja and many other devotees were not even in the renounced order of life, but were householders.

 

The beauty of the Lord is that the devotees who are connected with His activities are also glorified. Arjuna, Prahlāda, Janaka Mahārāja, Bali Mahārāja and many other devotees were not even in the renounced order of life, but were householders.

SB Canto 6

Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila (the son of Devahūti), Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle.

 

Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila (the son of Devahūti), Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.

An ācārya named Pañcaśikha took birth in the family of Mahārāja Janaka, the ruler of Mithila.

 

The ācāryas mentioned in these verses are described in the Mahābhārata. The word pañcaśikha is also important. One who is liberated from the conceptions of annamaya, prāṇamaya, manomaya, vijñānamaya and ānandamaya and who is perfectly aware of the subtle coverings of the soul is called pañcaśikha. According to the statements of the Mahābhārata (Sānti-parva, Chapters 218-219), an ācārya named Pañcaśikha took birth in the family of Mahārāja Janaka, the ruler of Mithila. The Sāṅkhya philosophers accept Pañcaśikhācārya as one of them.

SB Canto 9

Here the words vaideha-rāja-duhitari indicate that before mother Sītā was married to Lord Rāmacandra she was protected by her father, Vaideha-rāja.

 

A further understanding to be derived from this example is that a woman, however powerful she may be in the material world, must be given protection, for as soon as she is unprotected she will be exploited by Rākṣasas like Rāvaṇa. Here the words vaideha-rāja-duhitari indicate that before mother Sītā was married to Lord Rāmacandra she was protected by her father, Vaideha-rāja. And when she was married she was protected by her husband. Therefore the conclusion is that a woman should always be protected. According to the Vedic rule, there is no scope for a woman's being independent (asamakṣam), for a woman cannot protect herself independently.

From Śīradhvaja, mother Sītādevī was born. Śīradhvaja's son was Kuśadhvaja.

 

The son of Janaka was Udāvasu, and the son of Udāvasu was Nandivardhana. The son of Nandivardhana was Suketu, and his descendants continued as follows: Devarāta, Bṛhadratha, Mahāvīrya, Sudhṛti, Dhṛṣṭaketu, Haryaśva, Maru, Pratīpaka, Kṛtaratha, Devamīḍha, Viśruta, Mahādhṛti, Kṛtirāta, Mahāromā, Svarṇaromā, Hrasvaromā and Śīradhvaja. All these sons appeared in the dynasty one after another. From Śīradhvaja, mother Sītādevī was born. Śīradhvaja's son was Kuśadhvaja, and the son of Kuśadhvaja was Dharmadhvaja.

From Hrasvaromā came a son named Śīradhvaja (also called Janaka). When Śīradhvaja was plowing a field, from the front of his plow (śīra) appeared a daughter named Sītādevī, who later became the wife of Lord Rāmacandra.

 

From Hrasvaromā came a son named Śīradhvaja (also called Janaka). When Śīradhvaja was plowing a field, from the front of his plow (śīra) appeared a daughter named Sītādevī, who later became the wife of Lord Rāmacandra. Thus he was known as Śīradhvaja.

The son of Śīradhvaja was Kuśadhvaja.

 

The son of Śīradhvaja was Kuśadhvaja, and the son of Kuśadhvaja was King Dharmadhvaja, who had two sons, namely Kṛtadhvaja and Mitadhvaja.

SB Cantos 10.14 to 12 (Translations Only)

The Bhāgavatam also mentions the appearance of the descendants of King Janaka.

 

The Bhāgavatam narrates the sanctifying pastimes of Lord Rāmacandra, the King of Kosala, and also explains how King Nimi abandoned his material body. The appearance of the descendants of King Janaka is also mentioned.

Sri Caitanya-caritamrta

CC Madhya-lila

Śrīmatī Sītādevī is the mother of the three worlds and the wife of Lord Rāmacandra. Among chaste women she is supreme, and she is the daughter of King Janaka.

 

Śrīmatī Sītādevī is the mother of the three worlds and the wife of Lord Rāmacandra. Among chaste women she is supreme, and she is the daughter of King Janaka.

The principles of dharma, religion, come down in the paramparā system beginning with twelve personalities—namely, Lord Brahmā; the great saint Nārada; Lord Śiva; the four Kumāras; Kapila, the son of Devahūti; Svāyambhuva Manu; Prahlāda Mahārāja; King Janaka; grandfather Bhīṣma; Bali Mahārāja; Śukadeva Gosvāmī; and Yamarāja. The principles of religion are known to these twelve personalities.

 

The principles of dharma, religion, come down in the paramparā system beginning with twelve personalities—namely, Lord Brahmā; the great saint Nārada; Lord Śiva; the four Kumāras; Kapila, the son of Devahūti; Svāyambhuva Manu; Prahlāda Mahārāja; King Janaka; grandfather Bhīṣma; Bali Mahārāja; Śukadeva Gosvāmī; and Yamarāja. The principles of religion are known to these twelve personalities.

Krsna, The Supreme Personality of Godhead

No one feels any difficulty in following in the footsteps of a pure devotee of the Lord. Anyone who follows in the footsteps of recognized devotees, such as Lord Brahmā, Lord Śiva, the Kumāras, Manu, Kapila, King Prahlāda, King Janaka, Śukadeva Gosvāmī, Yamarāja and their followers in disciplic succession, very easily finds the door of liberation open.

 

The instructions of a pure devotee to his disciple are also very simple. No one feels any difficulty in following in the footsteps of a pure devotee of the Lord. Anyone who follows in the footsteps of recognized devotees, such as Lord Brahmā, Lord Śiva, the Kumāras, Manu, Kapila, King Prahlāda, King Janaka, Śukadeva Gosvāmī, Yamarāja and their followers in disciplic succession, very easily finds the door of liberation open.

Renunciation Through Wisdom

It is also noteworthy how saintly leaders like King Janaka executed karma-yoga, or devotional service, by performing sacrifice.

 

At this point it is urgent that we discuss how one can perform devotional service for the Supreme Lord's pleasure. In this regard it is also noteworthy how saintly leaders like King Janaka executed karma-yoga, or devotional service, by performing sacrifice.

A wandering monk once visited the city of Mithila, ruled by the Sage King Janaka. "who is the best teacher around here?" He asked around. To his surprise every spiritual person around referred to him the name of King Janaka. 

The monk was both puzzled and furious. "How can a King be spiritually that high. These people don't know what true spirituality is." he thought.

He went to the King and asked him "O King, learned people around here, speak highly of you, how can you a worldly man of pleasures be more spiritual than those who have given up their everything for the sake of knowing the highest truth?"

"Dear one, you have come from a far place, you must have been tired, Let's eat and rest for the day, we can discuss further tomorrow."

The King took him to the royal dinner table, fed him variety of foods, pleased his palates. He took him to a spacious room and told him to rest there.

There was a huge sword hung from the ceiling, hanging just above the bed. "What is this?" asked the monk.

"Oh don't mind it, it has been there for ages, it is an old custom, just have a good sleep. See you in the morning." said the King and rushed out hurriedly.

The monk was worried that the sword might fall on him and kill him during the night, he couldn't close his eyes even if he tried.

The king met him tomorrow, "Sir, how was the night, I hope you slept well" asked the King.

"How could I sleep? there was a huge sword hanging at my neck." monk explained his troubles.

"When one knows death is certain, how can the pleasures of world sway him away, how can the worldly duties ever limit his eyes from the supreme goal?" said the King answering the Monk's earlier question.

King Janaka is talked about in lot many Scriptures as the Sage king who got enlightened even while taking on responsibilities of a King.

Once King Janaka was worshiping Lord Shiva in the temple within the palace. With full devotion he was performing rituals.

In the middle of the worshiping, he attained Realization, he understood he himself is the Creator.  The source of all Creation, all existence is at the centre of his self, God is in the heart of everyone, that "God is centre everywhere & circumference nowhere."

With that realization he continued his worshiping, he stopped offering flowers to the statue, he started throwing flowers on top of his head which he now realized to be the source of whole existence. With that realization, King Janaka performed all his actions for the rest of his life. He lived like a sage even while being a king.

ayudham

 This outstanding Bronze Vishnu from Tamil Nadu (13th Century) is presently in Los Angeles County Museum of Art. I am trying to learn about the symbolism of Vishnu icons. The word Vishnu derives from the Sanskrit root ‘vis’ which means ‘present everywhere. The four arms of Vishnu are symbolic of His sway in all four directions - everywhere. A verse in the Krishna Upanishad says: “The world rests as the lotus in the palm of my hand, the cosmos revolves around my finger like a discus. I blow the music of life through my conch and wield my mace to protect all creatures.” However most Vishnu icons in temples and museums have the ‘Shanka’ or Conch and the ‘Sudarshan Chakra’ or Disc and the forearms do not carry the ‘Lotus’ and the ‘Mace’. I am still looking for a standing icon of Lord Vishnu carrying all four ‘Ayudhas’. In this outstanding bronze, now with the Los Angeles County Museum of Art, His right hand is raised in Abhaya Mudra (granting fearlessness to his devotees) and the left hand rests near His waist in Katyavalambita Mudra (‘katya’ means paying homage and ‘valambita’ means hanging, which is said to assure those who pay homage to the Lord that their problems and suffering associated with their lives will not go beyond their hip level. The left hand of Lord Venkteswara Idol in Tirumala also is in Katyavalambita Mudra, but His right hand is in Varada Hasta Mudra.

This prayer is addressed to the five weapons of Lord Vishnu viz

• Holy wheel (Sudarshana),
• Conch (Pancha Janya),
• Mace(Gomodhakee),
• Sword kadga and
• bow(Sarngam).

They are considered to be great sages in the service of Lord Vishnu.

Sudarshana the holy wheel was made by Viswakarma out of the dust from the sawing of the Sun, which was done to reduce his harshness. This became necessary because Viswakarma’s daughter was married to Lord Vishnu.

His conch is Pancha janya. There was an Asura called Panchaja who was hiding himself in a conch. This asura abducted the son of the teacher of Lord Krishna. Lord Krishna waged a war against Panchaja and killed him. He retained the conch for his use. The other orgin of this conch is that it was one of the byproducts of churning the milky ocean.

His mace was made out of the bone of one Rakshasa called Gadha who was the son of sage Kashyapa. It was made by Viswakarma and presented to Lord Vishnu.

His bow Sarnga was supposed to be made by God Brahma and presented to Lord Vishnu[1].

Sphurad sahasrara Shikhadhi theevram,
Sudarshanam Bhaskara koti thulyam,
Suradvisham prana vinasi vishno,
Chakram Sadaham saranam prapadhye., 1

I surrender always to the Vishnu’s wheel,
Which is sharper than thousands of flames,
Which is equal to billion suns,
And which takes out the life of Rakshasas.

Vishnor mkhothonila poorithasya,
Yasya dwanir Dhanava dharpa hantha,
Tham Pancha janyam, sasi koto shubhram,
Sankham sadaham saranam Prapadhye., 2

I surrender always to Lord Vishnu’s conch,
Which makes sound due to the air from mouth of the Lord,
Whose sound humbles the pride of Rakshasas,
And which shines like billions of moons.

Hiranmayim Meru samana saram,
Koumodhakeem daithya kulaika hanthrim,
Vaikunta vamagra karabhimrushtam,
Gadham sadaham saranam prapadhye., 3

I surrender always to Lord Vishnu’s mace,
Which is golden and shines like mount Meru,
Which is Koumodhaki, the destroyer of Rakshasa clans,
And which is lucky to be touched by the left hand of Vishnu.

Raksho uraanaam katinogra kanadach,
Chethakshara sonitha digdha dhaaraam,
Tam Nandakam nama Hare pradeeptham,
Gadgam sadaham saranam prapadhye., 4

I surrender always to the sword of Lord Vishnu,
Which is hard, powerful and shines red due to the blood,
Which flows when it cuts the heads of Rakshasas,
And which is called Nandaka and shines in the hand of the Lord.

Ya jjayani nadha sravanath suraanam,
Chethamsi nirmuktha bhayani sadhya,
Bhavanthi daithyasani bana varsha,
Sarngam sadaham, saranam prapadhye., 5

I surrender always to the Sarnga bow of Vishnu,
Whose sound heralds victory in the mind of devas,
And whose presence removes the fear from their minds,
By reminding of the arrow down pour against Asuras.

Phala Sruthi (Herald of benefits)

Imam hare Panchayudha nama,
Sthavam padeth yo anudhinam Prabathe,
Samastha dukhani bhayani sadhya,
Papani nasyanthi, sukhani santhi., 6

Those who read daily morning,
This prayer to the five weapons of Lord Vishnu,
Would get rid of all their sorrows and fears,
Destroy their sins and establish their pleasures.

Vane, rane, Shathru jalagni madhye,
Yadruchaya Apadsu maha bayesu,
Idham patan stotram anakulathma,
Sukhi bhaved thath krutha sarva raksha., 7

In the middle of forest or war or among enemies,
Or when surrounded by water or fire,
Or unexpected dangers or during great fears,
If the worried man reads this prayer,
He would be happy as this provides all round protection.

vridavana astakam

 

Na yoga, na sidhir na mamasthu moksho,

Vaikunta loke pi na prasadathvam,

Premapi na syad ithi chet taram thu,

Mamasthu vrindavana eva vasa., 1

Taranam janur yathra vidhir yayase,

Sad bhaktha choodamanir uddhavo pi,

Veekshyaiva madhurya dhooram tad asmin,

Mamasthu vrindavana eva vasa., 2

Kim they krutham thapa kshithithi,

Gopyo pi bhume sthuvathe sma kirthim,

Yenaiva krishnangri padankithesmin,

Mamasthu vrindavana eva vasa., 3

Gopanganaa lampata thaiva yatra,

Yasyam rasaa poornatamathvam apa,

Yato raso vai sa ithi sruthisthaan,

Mamasthu vrindavana eva vasa., 4

Bhandeendra Govardhana rasa pithais,

Trisimake yojana panchakena,

Mithe vibhuthwad amithe be chasmin,

Mamasthu vrindavana eva vasa., 5

Yathradhipathyam vrusha bhanu putrya,

Yenodhayeth prema sukham janaanaam,

Yasmin mamasa balavath yato asmin,

Mamasthu vrindavana eva vasa., 6

Yasmin maha rasa vilasa leelaa,

Na prapayam srirapi sa thapobhi,

Tatrollasa manju nikunja punje,

Mamasthu vrindavana eva vasa., 7

Sadaa rurunyanku mukhaa visankam,

Khelanthi koojanthi pikalee kirah,

Sikandini yatra natanthi thasmin,

Mamasthu vrindavana eva vasa., 8

Vrindavanashtakam ethad uchai,

Patanthi ye nischala budhyasthe,

Vrindavanesangri Saroja sevaam,

Sakshat labhanthe janusontha yeva., 9