Purusha sooktam (S Chinmayananda)

A Beautiful Intro By Swami Chinmayananda.
It is not in all but some have it in them, and when it is in the bosom of any one, he cannot but search and seek, strive and strain,sweat and sacrifice until he understands what is the reality behind this indescribably beautiful yet incredible wasteful, "surge of creation" all around us, lying stretched out as this Universe. in the past many had been tickled by this inquisitive urge to question and ponder over the meaning of life and the source of the Universe. they shall always be seekers. the different facts collected by these seekers developed into a science of life, the scientist and rishies applied themselves with an all dedicated and inspired enthusiasm, often extending all through their lives, this while being imparted to their sishyas newer and fresh conclusions came to be drawn developing into a precise science communicating their contemplative experiences and consequent conclusions on the meaning and purpose of life drawn.
According to the Vedantins the Universe of names and forms has only a relative reality. this world is real as long as we are experiencing it through perception feeling and thought. the world is an interpretation of our equipments, since on changing the nature, quality and power of perception in us, the field of experiences can expand or shrink, change or transform and present a totally different picture.
The contemplative sages found that in their moments of utter meditation if rising above these familiar equipments, one could realise the Universal reality, the self within. When this experience transcendental was confirmed and attested by many more it gained a status of a verified and proved determined and demonstrated scientific fact. all teachings could be done only at the intellectual level. the vedic hymns and the Upanishads strove to establish that when a student meditated correctly they were lifted to fresh heights, thence on to new altitudes etc. the entire vedic thought provided a flight of steps to raise the vision of the seekers. 
In the pursuit of this subtle technique the rishie hitched upon the theme of the imperceptible oneness that governs the microcosm and the macrocosm. the infinite reality when expressing through its own creativeness becomes the God. The process and stages through which the Universe came to be created out of the divine yagna. 
this is poetically sung as visualised in the rig veda.
to chant this hymn and to allow our mind to float along its pregnant suggestions is to uplift the inner vision to heights of strange experiences and unfoldment.
The hymn itself is fascinatingly haunting a clear understanding of the suggested ideas in the meaning of these mantras the meditation becomes complete.
The universal egg crackles and the throbbing mass picturesquely segments into the Cosmos of being and things. there is intence beauty of the eternal drama. Stretch the mind into its fullest by smoothening all its frills and cleansing them of all the dust held within its undisturbed folds. the egg dwindles. Selfishness exhausts,the vision clears. And a poise melodious with a inner silence comes to rule the mind. such tranquil mind then rockets into the inner space to discover and realise the ultimate reality. THE BRAHMAN.

A Glimpse.

The Upanishads have created, strengthened and preserved a great tradition of spirituality. No school of thought,no religious movement, of the subsequent period in the history f India has remained untouched by their influence. a glimpse into some of them will i hope give an interest to the reader a quest to know more.
1. Aitareya Upanishad.
Rig veda 4 chapters; 6 sections; 33 mantras.
This Upanishad gets its name from Mahidasa Aitareya, the son of Itara.  The first part explains the Atman or Paramatman, the supreme Lord alone existed in the beginning. He desired to create the world and so he created it out of himself by himself and he also entered into that creation. The second part describes the birth the metamorphosis, the death and the rebirth of the jivatman in order to awaken the vairagya or detachment in our minds. only by realisation of which we become free from the shackles of samsara. The sage vamadeva succeeded in getting that wisdom in the womb of his mother and became free. the last section distinguishes mind from pure consciousness and declares that pure consciousness is Brahman and that vama deva realised that and became free.
2. Brhadaranyaka Upanishad. Sukla yajurveda, 6 chapters; 47 sections;435 mantras.
This is the biggest Upanishad quiet ancient. in prose it contains quotations from other older sources and is in verse.
Two chapters in the beginning describe the atman who is beyond the various Vedic deities. He is the innermost self of all near and dear the body functions only because of his presence. to realise him is the goal. and one has to give up worldly desires, take to the life of a monk or mendicant and practice meditation on his true nature and this realisation is same as realising brahman.
Next we see Yajnavalkya, the genius at his best, establishing the teachings of Vedanta vanquishing all opponents. in brief the life of a being here and hereafter is determined by the Karma he has done, good karma producing good results and bad ones getting bad results. Even ritualistic karmas, in spite of them being coupled with upasanas cannot give moksha or freedom. Only the realisation of the atman, who is really Brahman, who transcends the body mind complex, can give freedom from transmigration. to realise this the wise brahmanas give up or renounce their family, wealth, and the desire for heaven too and take to the life of a mendicant.
Yajnavalkya describes the Brahman pervaded in every thing the antaryami that he is and the inner controller of all. he mentions a long list of characteristics which seem contradictory and confusing but that is the part of trying to explain the indescribable. He establishes the true nature of atman and the three states of consciousness as the ever free blissful self. a number of upasanas are mentioned and the need to cultivate virtues like self control, compassion giving of gifts to the needy, the Panchgnividya some rituals connected with the birth of a son. and ending it with a long list of Vedic teachers hierarchy.
3. Chandogya Upanishad samaveda; 8 chapters, 154 sections, 628 mantras. 
considered to be the oldest Upanishad, begins with the upasana on Om as udgitha, the part of the Sama veda sung by the priest. meditation on Om as the prana or life force. the person in the sun are dealt with. he then recommends the various upasanas on samanas. the four ashramas are also mentioned and one who is established in Brahman attains immortality. Maduvidya or meditation on the sun as madhu or honey since the sun gives joy to the gods. meditation on Brahman through the Gayatri mantra, the Sandilyavidya consists of meditating on the atman as the creator and sustainer of the universe, in one's own heart. how a human being can live long by considering one's life as a long Yajna. an example of Mahidasa aitareya is quoted.
also quoted is the king Janasruti Pautrayana and his attaining wisdom from the sage Raikva. Upasana on Vayu outside and prana inside as the power that absorbs everything into itself. The atman travelling by the Arciradimarga to Brahmaloka as a result of meditation on aksipurusa or the person in the eye. He then goes on to explain how the dead return to the world again. like one taught by Pravahana Jaivali to Gautama known as Panchgnavidya, Vaisvanaratman this taught by Asvapati to the five sages. next is the most interesting part finding his son even after his education in the Gurus house. his son Svetaketu was puffed with pride. Uddalaka questions him to answer that by knowing which every thing can be known. he does not of course get an answer from svetaketu so he starts teaching him himself. before creation the world was one with sath. this sath willed to become many. the world was thus created in stages this sathalso entered into the world as the jivathma. Aruni traces the true nature of the self through an analysis of the three states of consciousness. the final teaching is that svetaketu in hie essential nature is that sath itself. Next a long dialogue between Sanathkumara and his disciple Narada. since Narada had no peace of mind. sanathkumar takes him step by step through several modes of upasana finally to Brahaman. then ending with Daharavidya meditation on the self within the small akasha of the heart. major part however devoted to teaching of Prajapati to Indra the king of God about the atman. It concludes with the liberated soul attaining the world of Brahman.
4. Isavasya Upanishad Sukla Yajur 18 verses.
though it is the smallest. very many sages have commented on it. it deals with vidya and avidya, sambhuti and asambhuti are discussed in this though in an elusive way therfore being interpreted in several conflicting ways. it teaches the whole world is pervaded by god and that one has to perform karmas and ones duties and wish to live a full span of life of a hundred years. one has to realise this atman in himself and see the same in others as well. there is a beautiful description of Paramathma and a prayer for god vision at the time of ones death.
5. Jabala Upanishad. atharva veda, 6 chapters, 6 passages.

In prose there is a description of Varanasi, and upasana on the space between the eyebrows. the japa of Satarudriya also finds place in it. a discourse on sanyasa, monkhood by Yajnavalkya to a question by king Janaka. it includes some details of procedures and concludes with a beautiful description of the way and life of some great men of realisation like Samvartaka, Aruni, Rbhu, Jada bharata, Dattatreya etc.
6. Kaivalya Upanishad Krsna yajurveda 2 chapters 24 mantras.
this is in the form of dialogue between sage Asvalayana and the creator Brahman. It stresses the importance of Tyaga or renunciation in the path of knowing Brahman. meditation sitting in clean and secluded place and concentrating the mind and this being compared to creating a fire which forms by rubbing two arani woods usually used to create fire for vedic sacrifices. description of Brahman and realisation towards the end by the aspirant.
7. Katha Upanishad. Krsna Yajurveda ,6 chapters 116 mantras.
this upanishad is like a story book. Sage Vajassravas performs sacrifice. his son Naciketas seeing his father offering famished and useless cows in the gifting is moved and tries to draw his fathers attention to this when he is cursed i give you to death. Naciketas going to yamas abode waiting on him Yama being pleased with him granting him three boons the last of which is atma jnanam and learning the spiritual wisdom from Yama himself. Preyas and shreyas are discussed next. Yama describes atman as a chariot then jiva reaches the abode of Vishnu if the body and senses are in good condition. Yama also declares the destiny after death, the karmas done in life will give results. he compares life to an inverted tree Brahma being the root that sustains it. if this is taught by a competent teacher and through the quest of desire one can and will know brahman. Jivatma is compared to a person the size of a thumb that exit through the crown of the head. two birds perching on a tree etc.
8. Kausitaki Upanishad. Rigveda, 4 chapters, 51 mantras.
This is a long upanishad and entirely in prose. dealing with Devayana and pitryana. detailed description of the journey to the world of Brahman by the Arciradimarga also known as Devayana and thence after a detailed description of Brahma loka. Pranavidya is detailed next as upasana of Prana as Brahman. rites regarding the highest wealth called Ekadhana is also detailed. then Indra Avises Pratardana to meditate on Prana identified with consciousness. ending with a dialogue between Ajatasatru and Gargya Balaki.

9. Kena Upanishad Samaveda 4 chapters 35 mantras.
Also known as Talavakara Upanishad kena means by what? first half is in verse and the later part in prose. it says Atman in the body as the spirit behind the sense organs and the mind. though it cannot be known as an object since it is the subject, its presence is felt in and through every thought. when this real seer is realised, a person becomes immortal. then interestingly the gods in heaven are celebrating their victory over asuras forgetting that it was possible only through the grace of Brahman. Brahman appeared as a yaksha and after humiliating them taught them a lesson. Then the personification of Brahma Vidya Uma Haimavati comes on the screen and teaches Indra spiritual wisdom. tapas austerity, dama self control, and karma actions are the basic disciplines needed to attain knowledge of Brahman, concluding with an eulogy of this knowledge.
10. Mahanarayana Upanishad. Krsna Yajurveda 80 sections 259 mantras. also known as Narayana Upanishad or Yajnik Upanishad.
This upanishad seems to be a composition of many varied subjects. each section seems to be an independent unit dealing with a doctrine no major systematic representation is however available. but it deals with rituals knowledge and meditation. most vedic suktas that are chanted even today find a place here eg. Narayana sukta, Durga sukta and Medha Suktam. many prominent mantras are also available here. stress is laid on truth, austerity, sense control, gifting, mental peace and righteous living. a beautiful description of the cosmic person in the orb of the sun is also found here.
11. Mandukya Upanishad. Atharva veda 12 mantras. this prose work delves straight away into the philosophy of pranava, atman and Brahman. The atman inside the body whose existence and real nature are established through the analysis of the three states of consciousness jagrat, svapna and sushupti, and Brahman the cosmic truth are in the ultimate analysis one and the same called Turiya the fourth state. It is impossible to describe his nature since he is acintya beyond thought, and alakshana beyond characteristics, and he alone has to be known. it also holds a long commentary called Karika inverse attributed to Gaudapada is studied deeply by the students of Vedanta.
12. Mundaka Upanishad. Atharva veda 3 chapters, 6 sections, 64 mantras. The spiritual wisdom contained can shave off all the illusions and delusions of one who studies it hence Munda the name. in splendid poetry it is a joy to read this upanishad. It divides all knowledge into two groups, para and apara except the knowledge of the aksara the indestructible Brahman, all other knowledge including the vedas themselves are only apara vidya. a nice description of Akshara Brahman and the creation of the world is seen here. though vedic rituals were considered as necessary and sacred, this Upanishad points out their limitations and advises the serious aspirant after spiritual wisdom to eschew them like leaky rafters, take to a life of renunciation and approach a competent Guru for Brahmavidya. the method of meditation on Brahman with the help of Pranava is very well described with the simile of bow and arrow, which ends in the realisation of the atman brahman inside oneself, resulting in the destruction of all the knots of ignorance that binds one. the two birds perched on a tree is also an eg. here. Truth alone triumphs also belongs to this Upanishad. also this Atman can be realised only when taught by an enlightened preceptor and not by merely listening to discourses, however grace of the God plays an important part. it ends with both the types of liberation the gradual and instantaneous at the fall of one's body is found here.
13. Prasna Upanishad. Atharva veda 6 chapters 67 mantras. this is in the form of Questions and answers hence the name. six sages Kabandhi, Katyayana, Bhargava, Vaidarbhi and two others come to the great teacher Pippalada with questions. after they undergo the disciplines of student hood for one yer as per his command they approach him again with six questions the answers provided forms the main part of this Upanishad. the first what is the origin of all beings? Pippalada describes it is Prajapati lord of all beings through the combination of rayi soma or matter and prana agnior aditya, also the uttarayana and dakshinayana is mentioned. the second deals with Mukhyaprana the sole support of the body and the sense organs. the third says this mukhyaprana emerges out of the paramapurusha  who works inside this body in five forms, the fourth section gives a description of deep sleep state of a being when the jiva is merged in Paramathma. the fifth delineates the method of meditation on the pranava and the results one can obtain from it. the sixth deals with the Sodasakalapurusha, the person with sixteen parts he is the jivathma, when these parts get destroyed he becomes immortal.
14. Svetasvatara Upanishad. krsna yajurveda 6 chapters 113 mantras.
this upanishad starts with the discussion of some sages on the jagatkarana or the ultimate cause of the world. and comes to the conclusion in the very first chapter itself. that the devathma sakti or Paramathma with his inherent power is the cause. this is discovered by dhyana yoga. then elegant phrases describe the jivathma and paramathma. then the steps to meditation control and concentration, right posture, regulation through breath control etc. rudradhyaya and Purusha sukta are found here. those who realize the Brahman will attain immortality. the emergence of Hiranyagarbha from parameshwara the supreme Lord, the atman can be known from the secret parts of the vedas. then the paramathma's greatness. It ends with the teachings of such Upanishads are revealed only to those who have devotion not only to Parameshwara but also to the Guru or spiritual leader.
15. Taittiriya Upanishad. Krsna yajurveda 3 chapters 31 mantras.
three chapters are Siksavalli, Brahmanandavalli and Bhrguvalli. starting with the science of siksha or Phonetics, meditation on jyothis or light, few homas are discussed meant for persons desirous of wealth and intelligence. Meditation of Brahman within oneself.and concludes with the parting instruction of the teacher to the student who is about to leave the institution. then the five kosas covering the atman. ending with tapas or austerity as means of realising Brahman. some upasanas are also described here. how one should treat a guest is also vividly described here. one who transcends attains eternal joy.
16. Vajrasucika Upanishad. samaveda 9 mantras. except for the first mantra the work is in prose. it asks first who is a Brahmana? and answers it the body, the individual soul, birth, knowledge, work, religious duties, none of these makes one a Brahmana. It is character that makes a person a real Brahmana. one without a second is a real brahmana. Peace of mind absence of desire, jealously and delusion as also egoism are his characteristics. The work ends with the exhortation to one and all to become true Brahman by realising Brahman.

Risis & Sages.

Yajnavalkya geeta to Janaka is famous.
Gautama and Aruni great teachers.
Svetaketu hard task masters.
Angirasa, Bhrgu, Gargi, Ghora Angirasa, Haridrumata, Mahidasa Aitareya, Narada, Pippalada, Raikva, Sanatkumara, Sandilya, Satyakama Jabala, Uddalaka Aruni, Vamadeva, Varuna.Kings Janaka, Ajatasatru, Pravahana Jaivali were also teachers.
All these risis and sages were revered for their knowledge and excellence irrespective of their birth, caste or sex.
Sacrifices conducted by the rich and powerful kings provided opportunities to these sages to exhibit their skill thus shining in their fame.
The region extended to Gandhara in the north west which is Afganistan and cities / kingdoms Madra sailkot, Kuru delhi, Kekya Punjab, Pancala Bareilly and Kanauj in U.P. Kosala ayodya also U.P. Videha tirhut in Bihar, Kausambi kosam in U.P.The Kings who ruled the above kingdoms were experts in warfare and administration also very knowledgeable  in the Vedic lore They were Ksattriyas. They also sheltered learned Brahmanas. they were keen to propagate the vedic dharma. They were ruthless in enforcing Sattya truth and Dharma righteousness. The varna system was in vogue. great stress was laid on the purity and integrity of personal life irrespective of they being brahmacarya, garhasthya or vanaprasta.
People seem to be contented with whatever they could earn by right means.
The truth behind Brahman is so great and exhaustive that it cannot be known by any one wholly. We can get only a glimpse of the Brahman.

Ulysses. by Tennyson.

It little profits that an idle king,
By this still hearth, among these barren crags,
Match’d with an aged wife, I mete and dole
Unequal laws unto a savage race,
That hoard and sleep, and feed, and know not me.
I cannot rest from travel: I will drink
Life to the lees:  All times I have enjoy’d
Greatly, have suffer’d greatly, both with those
That loved me, and alone; on shore, and when
Thro’ scudding drifts the rainy Hyades
Vext the dim sea:  I am become a name;
For always roaming with a hungry heart
Much have I seen and known; cities of men
And manners, climates, councils, governments,
Myself not least, but honor’d of them all;
And drunk delight of battle with my peers,
Far on the ringing plains of windy Troy.
I am a part of all that I have met;
Yet all experience is an arch wherethro’
Gleams that untravell’d world, whose margin fades
For ever and for ever when I move.
How dull it is to pause, to make an end,
To rust unburnish’d, not to shine in use!
As tho’ to breathe were life.  Life piled on life
Were all too little, and of one to me
Little remains:  But every hour is saved
From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this gray spirit yearning in desire
To follow knowledge like a sinking star,
Beyond the utmost bounds of human thought.

This is my son, mine own Telemachos,
To whom I leave the sceptre and the isle-
Well-loved of me, discerning to fulfill
This labour, by slow prudence to make mild
A rugged people, and thro’ soft degrees
Subdue them to the useful and the good.
Most blameless is he, centred in the sphere
Of common duties, decent not to fail
In offices of tenderness, and pay
Meet adoration to my household gods,
When I am gone.  He works his work, I mine.
There lies the port, the vessel puffs her sail:
There gloom the dark broad seas.  My mariners,
Souls that have tol’d and wrought, and thought with me-
That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads – you and I are old;
Old age hath yet his honour and his toil;
Death closes all:  but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with Gods.
The lights begin to twinkle from the rocks:
The long day wanes:  the slow moon climbs:  the deep
Moans round with many voices.  Come, my friends,
‘Tis not too late to seek a newer world.
Push off, and sitting well in order smite
The sounding furrows; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down:
It may be that we shall touch the Happy Isles,
And see the great Achilles, whom we knew.
Tho’ much is taken, much abides; and tho’
We are not now that strength which in old days
Moved heaven and earth; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

Alfred, Lord Tennyson

Vidya and the Upanishad combination.

Vidya                                                                           Upanishad.
Aksipurusa Vidya                                                  Chandogya 4.15.1
Antaraditya Vidya                                                  Brhadaranyaka 5.52
Bhuma Vidya                                                         Chandogya 7.23,24,25
Dhara Vidya                                                          Chandogya 8.1
Gayatri Vidya                                                         Chandogya 3.12
Madhu Vidya                                                         Chandogya 3.1 to 11
Pancagni Vidya                                                       Chandogya 5.3 to 10
                                                                               Brhadaranyaka 6.2
Paryanka Vidya                                                       Kausitaki 1.
Pranagnihotra Vidya                                                 Brhadaranyaka 5.9
Pratardana Vidya                                                      Kausitaki 3
Purusha Vidya                                                          Chandogya 3.16, 17
Sad Vidya                                                                Chandogya 6.2.1, 2.
Samvarga Vidya                                                       Chandogya 4.3
Sandilya Vidya                                                          Chandogya 3.14.
Udgitha Vidya                                                           Brhadaranyaka 5.8.1.
Upakosala Vidya                                                       Chandogya 4.10 to 15.
Vaisvanara Vidya                                                       Chandogya 5.11 to 17.

All these Vidyas are taught privately to deserving candidates after testing them for their competence. information regarding them is very little or scant.

Two birds perching on the same tree.

The supreme self, Brahman as the indwelling spirit as two birds perching on the same tree the body, the former eats the fruits of the tree results of karma some sweet and some bitter and experiences joy and sorrow. the Later is sitting majestically, even calm and collected, never touching those fruits. when the jeevatma realises the greatness of the Paramatma, he becomes free from all sorrow and suffering.
Several modes of upasana or sadhana are prescribed for the jiva to recover its original state though it is never mentioned how the ever free atman became the Jiva. Any way since we find ourselves here we have to reach the other shore and this the experienced and mighty who have made upteen number of attempts have laid down the procedure so to say.
The disciple should practice reflection and meditation on the atman which will result in realisation. He then sees all beings inhimself and himself in all. He neither feels special attraction nor repulsion for others. he is able to feel the power of the atman behind every thought and act of his. he clearly perceives that all the attachments bonds of his heart which tie him down in what he thinks reality are broken. he experiences great joy and bliss. thus inside and outside he sees the same thus experiencing incomparable bliss.

satyanarayana katha.

SatyaNarayan Katha In English

Story of Shri Satyanarayan Swamiji

Chapter 1:

Once upon a time while travelling the three worlds, Yogiraj Narad Muni reached Mrityulok(Planet Earth), he saw the human beings suffering immensely. He visited the abode of Lord Vishnu, who alone can relieve the mankind from the sufferings.

There he met the Almighty Lord Vishnu with four arms having Shankha, Chakra, Gadha & Padma, wearing Tulsi Mala (garland) in his neck. He started to pray & requested "Oh Lord!!! You are the supreme power, nothing can touch you, not even wind or mind can get you, your power is limitless, you know everything, you help your devotees to overcome their sufferings & sorrows." Hearing all the pleadings of Sadhu Narad Muni, the Almighty Supreme Lord Vishnu, knowing everything asked Narad Muni "Oh Narad! Why have you come to me & what do you want from me, tell me, I want to hear the same from you."

Yogiraj Narad Muni replied, Oh Lord! I just went to Mrityulok, where I saw all kinds of human beings suffering in sorrow due to their previous karma. Oh Lord! the Almighty, is there no way that their suffering becomes less or is it possible that they get complete moksha (relief) from their sufferings. If so, please let us know. The Lord, at once replied "Oh Narad! you have asked a very good question for the benefit of all human kind."

To free man-kind from all sufferings, & to ultimately reach Heaven , there is one virt (fast), & today I will tell you all about it. Anyone who does Shri Satyanarayan's Virt & Puja (prayer) in the right way; will get all the pleasures on earth & will reach his goal.

Yogiraj NaradMuni then asked, "Oh Lord!, has anyone kept this fast before? This virt is done on which day & how exactly is it done? Please do let us know all the details."

Whosoever does Bhagwan Shri Satyanarayanji's Katha with Brahmin & with his family with full rites will be relieved of his sufferings & sorrows, will be bestowed with increase in wealth & wisdom; will be blessed with children; get overall victory & increased devotion.

For this prayer, one requires riped bananas, ghee, milk & choori (made with wheat flour, ghee & sugar). After the prayers, all present must have the prasad & then take their meals together, & then sing, praise, & chant mantras of Lord Satyanarayan. By doing this, their wishes will be fulfilled. This virt in kalyug gives the boon (reward) very quickly.

This chapter of Shri Satyanarayan Swami is over. All chant (say) Shri Satyanarayanji Ki Jai.

Chapter 2:

The Lord said "Oh Narad! Now I will tell you about the first person who did this fast. In a place named Sunder Kashipur, there used to live a very innocent brahmin. In hunger & thirst; he used to roam for his daily bread. When the loving Lord saw the Brahmin in sorrow & begging daily; he took disguise of an old Brahmin & asked him, "Oh Dear!, why are you so sad. Please tell me all about your difficulties. Is there any way I could help you out?"

The Brahmin told the Lord, "I am a poor Brahmin & I roam daily for bread. Do you know if there is any way to come out of all this sorrow?"

The Old Brahmin (ie. the Lord ) said "Lord Satyanarayanji grants all the wishes of all the people. Dear Brahmin, that is why if you pray to him & keep his fast you will overcome all your sorrow & get moksha."

After telling him all the details of the prayer & the fast; the old Brahmin ie. the Lord disappeared.

The brahmin could not sleep that night. He kept thinking of the fast & the prayer which the Lord had asked him to do. In the morning, he woke up with the thought that anyhow he must do the prayer & went out for his biksha. On that day the Brahmin got a lot of money from which he bought all the necessary things for the prayer; called his family & did Lord Satyanarayanji's prayer. By doing so, the Brahmin overcame all his sorrows & became rich. From that time onwards, he used to do the prayers every month without fail.

In this way, whoever does Lord Satyanarayanji's prayer will get moksha. Anyone on earth who does this prayer will be relieved from all sorrows.

When Narad Muni noticed that the people on earth were eager to know about the other people who kept this fast; he narrated another story.

The same Brahmin now a rich person used to do the prayer every month without fail with his family. Once he was doing his prayer, a wood-cutter passed from there. After keeping the bundle of wood outside the brahmin's house, he went in for some water. The thirsty wood-cutter saw the brahmin doing his prayers. He bowed down to the Brahmin & asked him, "Oh Brahmin, what are you doing, please tell me all about it." The Brahmin replied, "To grant all the wishes of human-beings, this fast & prayer is useful. I have acquired all the wealth & fame by doing this prayer of Lord Satyanarayanji." After hearing about the prayer & drinking the water, the wood-cutter felt happy, he ate the prasad & left for his house.

Thinking of Lord Satyanarayanji in his mind, he said "Whatever today, I get from selling the wood, I will also do this prayer." So thinking, he kept the bundle of wood on his head & left home-wards. On the way home he went roaming in Sunder Nagar for selling the wood. On that day, he got four times more money than usual, for the wood. Feeling happy, he went & bought all the things necessary for the prayers (ie. ripe bananas, sugar, ghee, wheat flour, etc) & proceeded home-wards. On reaching his house & after cleaning it, he called his family & did the prayer with due respect.

The reward of the fast was that, he became rich & had all the pleasures of life on this earth & in the end of his life he went to heaven.

This chapter of Lord Satyanarayan Swami is over. All chant(say) Shri Satyanarayanji ki Jai.

Chapter 3 :

Sadhuraj Narad said, "Oh Dear People!, Now let me tell you another story. There was a king named Ulkamuk. He was very wise. He would go daily to the temple & give donations to the Brahmins. His wife was a pious & beautiful lady. At the banks of Madhushala river, one day, when they were doing Lord Shri Satyanarayanji's prayer, a wealthy business-man was passing from there. He anchored his boat, & went up to the king & asked him, "Oh King, what are you doing with so much bhakti? I wish to know- please tell me all about it."

The king replied, "Oh merchant! , I am praying to the great Almigthy, the boon-giver Lord Satyanarayanji for a son. The merchant on hearing this, requested the king to tell him all about the fast & prayer as he was childless too. The king told him the full details of the prayer & fast. After hearing all the details, he decided in his mind to keep this fast. The merchant then left home-wards. On reaching home, he told his wife Leelawati all about the fast & prayer & said, "We will do this fast when we get a child."

One day, with the grace of Lord Satyanarayanji his wife became pregnant. In ten months time, she gave birth to a beautiful daughter. They named her Kalawati. Days passed by; one day, Leelawati slowly & sweetly reminded her husband about the prayer & fast & requested him to fulfil his promise. The merchant told his wife that during the time of Kalawati's wedding it would be easy to observe the same; for at the moment he was busy in his business; so saying he left for his business trip to various villages.

Kalawati grew up to be a beautiful girl. When the merchant saw that his daughter was of marriageable age; he called the match-maker & requested him to search an equal match for his daughter. Hearing the merchant's request, the match-maker reached Kanchan Nagar. From there, he brought the proposal of a young handsome boy.

The merchant liked the proposal, for the boy had all good qualities too. He then spoke to the boy's parents & fixed his daughter's marriage. The marriage was done with all the religious ceremonies & rituals. Unfortunately, the merchant forgot all about his promise to do Lord Satyanarayanji's prayer & fast. The Lord got angry at the false promise made by the merchant.

The merchant, after a few days, left for his business trip with his son-in-law. They anchored their boat in a beautiful village, named Ratanpur. In those days, King Chandraketu used to rule the village. The Lord was angry with the merchant for the false promise made by him, & so he wanted to teach him a lesson.

One day, the thieves robbed the wealth of the king & they went & stayed where the merchant was staying. Seeing the guards following them, they left all the loot over there (where the merchant was staying), & hid themselves. When the guards reached the merchant's place, they saw all the king's wealth. Thinking them to be robbers, they hand-cuffed the merchant & his son-in-law & took them to the king & told him that they wer responsible for the theft. The king, without questioning or listening to them ordered to put them in a dark cell. Due to Lord Satyanarayanji's maya, nobody heard them. Even their wealth was confiscated by the king.

At the merchant's house, the thieves robbed all their wealth & his wife & daughter had to beg for their daily bread. One day, begging for food, Kalawati reached a Brahmin's house where at that time Lord Satyanarayanji's puja was going on. After listening to the prayer & taking the prasad, she left for home. By that time, it had become dark.

Leelawati was worried. She asked her daughter Kalawati, why are you so late? To which Kalawati told her mother, "Oh Mother, today in a Brahmin's house, I heard a prayer. By doing this prayer & fast, all your wishes get fulfilled." On hearing this, Leelawati started doing all the preparations for the prayer of Lord Satyanarayanji. She did the fast & prayer & asked the Lord for forgiveness & prayed that her husband & her son-in-law should return home safely.

Lord Satyanarayanji was pleased with the prayer & the fast. One day, he told King Chandraketu in his dream, "Oh King, Yoy must release the merchant & his son-in-law from the dark cell, tomorrow morning. Give them their wealth & set them free. If you do not do so, your kingdom will be destroyed." In the morning, the king called the court people & told them about the dream.

The court people after hearing about the dream, came to the conclusion to free the merchant & his son-in-law.They asked the guards to bring the prisoners from the dark cell. King Chandraketu gave them good clothes, all their wealth & plus some more & set them free. The king told them that due to their wrong-doings, they had to undergo this suffering, but now there was nothing to fear & they could go back home. They bowed down to the king & left home-wards.

This chapter of Lord Satyanarayanji is over. All chant (say) Shri Satyanarayanji ki Jai.

Chapter 4 :

Sutji said, "The merchant prayed first & then gave some wealth to the Brahmin before starting his journey home-wards. When they went little further, Lord Satyanarayanji wanted to test them. He took the disguise of an old man & went upto the merchant & asked him, "What is in your boat, give me little from there." In his ego & pride, the merchant replied, "Oh Old man, we have nothing in our boat except hay & leaves." On hearing such harsh words of the merchant, the Lord said, "Your words will be true". So saying, he went from there & sat on the bank of the river.

When the Lord went away, the boat started to rise higher in the water. The merchant was surprised at this. When he went to check in the boat, he saw that his boat was filled with leaves & hay only. Seeing this he fainted. When he came to his senses, he was very much worried. He said "How could this happen?" At this, his son-in-law told him, "Do not cry over this. All has happened because you spoke harshly to the old man & lied to him. Still, nothing is lost. You could go back to him & ask for forgiveness & he will set everything right.

The merchant, after hearing the words of his son-in-law went in search of the old man. He bowed down before him & with respect said, "Oh Lord, please forgive me for the false harsh words that I have spoken to you." So saying, he bowed down with tears of sorrow in his eyes. When the Lord, saw the merchant in his state of sorrowness & crying for forgiveness, he said, "Do not cry. Listen to me. Oh foolish person, due to your false promise, you have seen all this sorrow & suffering." On hearing the Lord say this, the merchant said, "Oh Lord, Nobody can recognize your maya. Not even the Gods or Brahmins know your ways & forms. I promise that I will pray to you", so saying he asked for forgiveness. He said, "Please forgive me, & let my boat be filled with wealth once again, like before."

On hearing the merchant's words filled with bhakti, the Lord was happy & he fulfilled his wish. When the merchant mounted his boat & saw it full with wealth again, he thanked the Lord & said, "With Lord Satyanarayanji's grace, my wish is fulfilled. When I reach home, I will do his prayer & fast", so saying he left home-wards.

When the merchant saw that his home-town Ratanpur is nearing, he sent a messenger in advance, to his house to inform his wife & daughter of his home-coming. The messenger, on reaching the merchant's house, bowed down to the merchant's wife & gave them the most awaited news that the merchant & his son-in-law have reached Ratanpur.

Leelawati had just finished doing her Satyanarayan Puja. She told her daughter to finish doing the prayer & then come & receive her husband & her father. Kalawati finished doing her quickly & without taking the prasad left to meet her husband. The Lord got angry at her behaviour, so he drowned her husband with the boat. When Kalawati did not see her husband; she was shocked & she fainted on the floor.

On seeing his daughter in this state of affairs & the sudden disappearance of the boat, the merchant was shocked. He prayed to Lord Satyanarayanji, asked him for forgiveness & prayed to the Lord to take them out of this difficulty. The Lord then made an annoucement, "Oh merchant, your daughter, in a hurry to meet her husband has left my prasad; hence you cannot see her husband. Now, when she goes back & takes the prasad with due respect & then returns; only then she will see her husband." On hearing the voice, Kalawati ran home, ate the prasad & came back & met her husband. When the merchant saw this, he was very happy.

The merchant then did Lord Satyanarayanji's prayers & fast with his family every month. Finally, he had all the pleasures of life & after death, he went to heaven.

This chapter of Lord Satyanarayanji is over. All chant (say) Lord Satyanarayanji ki Jai.

Chapter 5 :

Sutji said, "Oh people, listen further to another story."

A king named Tungdhwaj was famous for his generosity to his subjects. But he had to suffer a lot, due to the disrespect he had shown to the prayer of Lord Satyanarayanji & his prasad, which he did not accept when it was offered to him.

One day, when hunting in a forest, he sat down under a tree. There he saw a few villagers doing the prayer of Lord Satyanarayanji. The King saw all this but due to his false ego, niether did he join them nor bowed down to the idol of the Lord. When the villagers gave him the prasad, he did not accept it & went away from there.

When the King reached his Kingdom, he saw that everything was destroyed & all his 100 sons were lying dead on the floor. The King realised that this had happened all due to his false ego. So thinking, he started walking towards the place where the villagers were doing their prayers. There, with them, he did the prayers of Lord Satyanarayanji & had the prasad & the charna-amrit (ie. milk, sugar, curds, tulsi leaves & honey mixed together) & put it in all his son's mouths. By doing this, all his sons became alright. He got back all his wealth & comforts of life & finally in the end, after he died, he went to heaven.

Anybody who keeps this fast with full faith & recite the prayers of Lord Satyanarayanji; all his wishes will be fulfilled. With the grace of the Lord, he will get eternity; the wealthless will receive wealth; & will go to heaven & finally will come out of the circle of birth & death.

The names of the persons who kept this fast & took re-birth are as follows :--The Brahmin took birth as Sudama & in his entire life he served the Lord Krishna & attained moksha. King Ulkamuk took birth as King Dashrath, & in that life he became the father of Lard Rama & attained eternity. The merchant took birth as King Morad, who cut his son in half & offered to the Lord & got moksha. King Tunghdwaj took birth as Kewat, who took Lord Rama across the river, served him & got moksha.

In this way, whoever does Lord Satyanarayan's prayer will be free from all sorrows & will ultimately reach heaven & get moksha.

This chapter of Lord Satyanarayanji is over. All chant (say) Lord Satyanarayanji ki Jai.

Aarti

Jai Lakshmi Ramana, Swami Jai Lashmi Ramana, Satyanarayan Swami, Jan Patak Harana, Jai Lakshmi Ramana

Ratan Ja Rat Singhasan, Adhbut Chabee Rajey Narad Kahat Niranjan, Ghanta dhun bhajey Jai Lakshmi Ramana.............

Praghat Bhaye Kali Karan, Dwaj Ko Daras Diya Budha Brahman Bankey, Kanchan Mahal Kiya Jai Lakshmi Ramana.............

Durbal Bhil Kathier, Jan Par Kripa Karey Chandra Choor Ik Raja, Jinaki Vipat Hare Jai Lakshmi Ramana.............

Vayesh Manorath Payo, Shradha Uj Dini So Fal Bhogyo Prabhji, Fer Ustati Kini Jai Lakshmi Ramana.............

Bhav Bhagti Ke Karan, Chhin Chhin Roop Dharya Sharda Dharan Kini, Tin Ka Karj Sarya Jai Lakshmi Ramana.............

Gwal Bal Sang Raja, Ban Mein Bhagti Karey Man Vanchit Fal Dino, Deen Dayal Harey Jai Lakshmi Ramana.............

Charhat Prasad Sawayo, Kadali Fal Mewa Doop Dheep Tulsi Se, Raje Sat Deva Jai Lakshmi Ramana.............

Shri Satya Narayan Ji Ki Aarti jo koi gaavey Kahat Shianand Swami Man Van Chit Fal Paavey Jai Lakshmi Ramana.............

Shri Vishnu Aarti

Om jai jagdish harey, Swami jai jagdish harey Bhagt jano ke sankat, shan mein door karey Om jai jagdish harey

Jo Dhiyavay phal pavay dukh binase man ka Swami dukh binase man ka Sukh Sampati ghar aavey kasht mitay tan ka Om jai jagdish harey

Mat Pita tum mere, sharan pau kisaki Swami sharan pau kisaki Tum bin aur na duja aash karoo jisaki Om jai jagdish harey

Tum pooran parmatma tum antaryami Swami tum antaryami Par Brahm parmeshwar tum sabke swami Om jai jagdish harey

Tum karuna ke sagar tum palan karta Swami tum palan karta Mae murakh kul kami kripa karo bharta Om jai jagdish harey

Tum ho ek agochar sabh ke pranpati Swami sabh ke pranpati Kisa bida milu gusai tumko mae kumati Om jai jagdish harey

Din Bandu dukh harta thakur tum mere Swami thakur tum mere Apne hath uthao, apnay charan lagao Dwar khada tere Om jai jagdish harey

Vishay vikar mitao pap haro deva Swami pap haro deva Sharda Bhakti Badao, Santan ki sewa Om jai jagdish harey

Om jai jagdish harey, Swami jai jagdish harey Bhagt jano ke sankat, shan mein door karey Om jai jagdish harey