Tuesday, August 25, 2020

mg

In the early morning
I worship him who is beyond all thought and speech,
Yet by whose grace all speech is uttered
I worship him of whom the Scriptures say
That he shall not be limited by words
I worship him whom ancient sages name
The God of gods,
Him the unborn,
Him the perfect,
Him the source of all
In the early morning
I bow to him who dwelleth beyond darkness,
Who shineth as the sun:
I worship him who is perfection,
Him, entitled anciently the Wholly Good:
In him,
We, peering through this veil of darkness,
Imagine that we see the universe brought forth,
Even as, in darkness,
Men think a rope a snake. 

 

rcm tulasi.

 

Grant me, O Master, by Thy grace
To follow all the good and pure:
To be content with simple things;
To use my fellows not as means but ends:
To serve them stalwartly, in thought, word, deed;
Never to utter word of hatred or of shame:
To cast away all selfishness and pride:
To speak no ill of others:
To have a mind at peace,
Set free from care, and led astray from Thee
Neither by happiness nor by woe:
Set Thou my feet upon this path,
And keep me steadfast in it,
Thus only shall I please Thee, serve Thee right.

This and this alone
Is true religion-
To serve Thy brethren:
This is sin above all other sin,
To harm Thy brethren:
In such a faith is happiness,
In lack of it is misery and pain:
Blessed is he who swerveth not aside
From this straight path:
Blessed is he whose life is lived
Thus ceaselessly in serving God:
By bearing others' burdens,
And so alone,
Is life, true life, to be attained:
Nothing is hard to him who, casting self aside,
Thinks only this-
How may I serve fellow-men? 

 

When the heart is hard and parched up, come upon me
with a shower of mercy.
When grace is lost from life, come with a burst of song.
When tumultuous work raises its din on all sides shutting
me out from beyond, come to me, my lord of silence,
with thy peace and rest..
When my beggarly heart sits crouched, shut up in a corner,
break open the door, my kind, and come with the ceremony of a king.
When desire blinds the mind with delusion and dust,
O thou holy one, thou wakeful, come with thy light and thy thunder.

- Rabindranath Tagore ( Gitanjali, No.39)

Here is thy footstool and there rest thy feet where live the
poorest and lowliest and lost.
When I try to bow to there, my obeisance cannot reach down to the depth where thy feet rest among the poorest and lowliest and lost.
Pride can never approach to where thou walkest in the
clothes of the humble among the poorest, and lowliest and lost.
My heart can never find its way to where thou keepest
company with the companionless among the poorest, the lowliest and the lost.

 

 


happiness.

 Happy girls are the prettiest.

be happy for this moment for this moment is your life.

happiness is the meaning and purpose of life the whole aim and end of human existence.

be happy with what you have be excited about what you want.

A foolish man seeks happiness at a distance the wise grows it under his feet.

Don't waste your time in anger, regrets, worries and grudges life is too short to be unhappy.

Happiness depends upon the quality of your thought.

ulti ganga

 what if things went like first bhakti then gyanam then karmam things would get easier.

eg. if there was a great carving of narayana and one developed bhakti towards that idol and then collected all the knowledge possible for knowing Narayana and then willingly undertook karyam to satisfy his bhakti through the help of knowledge.

Rivers that Flow Backwards

'Ulta Pani' in Mainpat, famous hill station of Sarguja district, is a spot that attracts tourists the most. Here the water flows in reverse direction. A car in the bottom of the hill put in neutral, will proceed to roll back up to 110 meters the slope. According to scientists, there exist 5 more such places in the country and 64 in the entire world.

सामान्य ज्ञान की किताब में शायद तुम पढ़ भी चुके होगे कि भारत की ज्यादातर नदियां एक ही दिशा में बहती हैं और वह दिशा है पश्चिम से पूर्व। सारी नदियों का बहाव पश्चिम से पूर्व दिशा की ओर ही है। पर क्या तुम्हें पता है कि हमारे देश में एक नदी ऐसी भी है, जो पश्चिम से पूर्व न बह कर, पूर्व से पश्चिम दिशा की ओर बहती है। विपरीत दिशा में बहने वाली उस नदी का नाम है नर्मदा। इस नदी का एक अन्य नाम रेवा भी है। 

गंगा सहित अन्य नदियां जहां पश्चिम से पूर्व की ओर बहते हुए बंगाल की खाड़ी में गिरती हैं, वहीं नर्मदा नदी बंगाल की खाड़ी की बजाय अरब सागर में जाकर मिलती है। नर्मदा नदी भारत के मध्य भाग में पूर्व से पश्चिम की ओर बहने वाली मध्य प्रदेश और गुजरात की एक मुख्य नदी है, जो मैखल पर्वत के अमरकंटक शिखर से निकलती है। इस नदी के उल्टा बहने का भौगोलिक कारण इसका रिफ्ट वैली में होना है, जिसकी ढाल विपरीत दिशा में होती है। इसलिए इस नदी का बहाव पूर्व से पश्चिम की ओर है। सारी नदियों के विपरीत नर्मदा नदी के उल्टा बहने के पीछे पुराणों में कई कहानियां भी बताई गई हैं।

नर्मदा नदी से जुड़ी एक कहानी के मतानुसार, नर्मदा नदी का विवाह सोनभद्र नद से तय हुआ था, लेकिन नर्मदा की सहेली जोहिला के कारण दोनों के बीच दूरियां आ गईं। इससे क्रोधित होकर नर्मदा ने आजीवन कुंवारी रहने और विपरीत दिशा में बहने का निर्णय लिया। अगर भौगोलिक स्थिति को भी देखें तो पता चलता है कि नर्मदा नदी एक विशेष स्थल पर सोनभद्र नदी से अलग होती है। 

Saturday, August 22, 2020

guruvarul would create magic mirackles.

Ramanuja was departing to his disciples all that he had learned from his gurus Periya Nambikal and Thirumalaiyandan.One day he was talking about Tirumalai that was compared to Buloka Vaikuntham in those days. Suddenly he asked his disciples if any one of them was willing to go to Tirumalai to do Pushpa Kaimkaryam to Lord Srinivasa. In those days Tirumalai was hard to reach and there was dense forest on the way. The climate was also not suitable as it was too cold on the hill. Hence the disciples were not willing to take over this horrendous task. But Ananthazwan told Ramanuja that he was willing to go to Tirumalai and do kaimkaryam to Lord Srinivasa wholeheartedly. Ramanuja was very much pleased to hear this and he told Ananthazwan that he was really blessed to have him as his disciple. As for his guru’s aghya (order) Ananthazvan went to Tirumalai and after having darshan of Lord Venkatachalapathi, with deep devotion he started his work. He was successful in laying a garden with all kinds of beautiful and pleasant smelling flowers which were offered to the Lord. He also built a lake which is called Ananthazvan lake. The garden is also in his name till today and Lord Venkatachalapathi visits the garden and stays there for some time on the birthday of Ananthazvan and also on Thiruvadipooram day. Ramanuja was very glad to know that Ananthazvan had fulfilled his wish. He wanted to go and see Ananthazvan and also his kaimkaryam to Lord Venkatesa. He started his journey to Tirumalai with some of his disciples.The first day he stayed at a place called Idaikazi. The second day he was supposed to reach a place called Ashtasahasram. Two of his Vaishnava disciples were staying there. He sent word through two of his disciples to one Yaghyesar who was a rich man to make arrangements for his stay. Yaghyesar was thrilled to hear the news and started making elaborate arrangements, but failed to look after the disciples who gave him the message. When Ramanuja came to know this he felt sad and he decided to stay in the house of his other disciple Varadachari. He was a poor man and every day he used to go for biksha . His wife Lakshmi only was at home when Ramanuja went to his house. Lakshmi was very happy to see Emperumanar and his disciples and requested them to have food at her house, but told them to take rest at the nearby tank side until she finished cooking. There was nothing at home to cook and she was in a predicament. But suddenly an idea struck her. There was a vysya (merchant) who had shown interest in her and wanted to have relationship with her. All along Lakshmi being a chaste woman, never yielded to his advances. Now she thought that she could fulfill the merchant’s desire and get money to buy things for the renowned and honoured guest Ramanuja. She felt that her body would serve a useful purpose. She went to the merchant’s house and told him that she had come to fulfill his wish, but before that she wanted to serve the honoured guest. The merchant, though surprised to hear this, sent her all that she wanted. Lakshmi went home and cooked food and after offering it to Lord, she served the guests. Varadachari came home and he was delighted to see Ramanuja and others. When he came to know that they had taken food at his house, his happiness knew no bounds. Yet he was bewildered how his wife had managed as there was nothing at home. He took her aside and asked her. She told him all that had happened. Varadachari did not get angry with his wife, but he praised her for her decision. He took her hand and went in front of Ramanuja and both prostrated at his feet. Varadachari had told Ramanuja all that had happened. Ramanuja was wonderstruck to hear this. He told them to have their food and take the remaining food to the merchant’s house. Varadachari and Lakshmi went to the merchant’s house together, but he did not enter the house. Lakshmi went inside and served food to the merchant. After eating the food the merchant there was a sea change in the merchant's behaviour. He looked at Lakshmi with great respect and told her that the food she served had changed him to a new man and that he was ashamed for his behaviour. He told her that he wanted to see Ramanuja and become his disciple. They all went back to their house and Ramanuja’s grace made all three of them sacred. Ramanuja accepted the merchant as his disciple. The merchant had offered all his wealth to Ramanuja and Ramanuja offered it to Varadachari. But Varadachari refused to accept it saying that his guru kataksham was his most cherished wealth. Here Yaghyesa was waiting to welcome Ramanuja after making elaborate arrangements. Then he came to know that Ramanuja had gone to Varadachari’s house. He went there and told Ramanuja that he felt very sad for Ramanuja did not accept his hospitality. He further told that he might have committed some sin without knowing. Ramanuja told him that he neglected his disciples who were sent to his house to inform his arrival. Then Yaghyesa told him that he was overwhelmed with joy to hear that Ramauja was kind enough to be his guest and felt that he was very much blessed to have him as his guest. Hence he started to make elaborate arrangements and so forgotten to look after his disciples. He asked Ramanuja’s pardon and Ramanuja told him that he would be his guest while returning to Srirangam. Thus the matter was settled to everybody’s satisfaction. The next morning Ramanuja left for Kanchipuram with his disciples and stayed there for three days. He had darshan of PeraruLaLa Perumal and also spent time with Thirukachi Nambikal for whom he had great respect. Then he left for Tirumalai. He had his bath at Kapila Thirtham before climbing the hill. He felt that he could not set his foot on Tirumalai as he felt it was Bhuloka Vaikuntham and was very sacred. He thought of climbing with bent knees. Lot of saints and yogis had come to have darshan of Ramanuja. The king Vittala Devan also came to have darshan of Ramanuja. He had offered lot of land to Ramanuja. All the saints and yogis told Ramanuja that it was not possible for ordinary people to climb the hill with bent knees like Ramanuja. Hence people would be afraid to tread on the hill and so the kaimkaryam to the Lord would be affected. They requested Ramanuja to climb the hill on foot. Ramanuja heeded to their request and started climbing up. Ramanuja felt very tired due to the long walk and also was feeling hungry. By this time Ramanuja’s uncle Periya Thirumalai Nambi came to know about Ramanuja’s visit. Though he was old, he had great respect and love for Ramanuja. He came down half way with prasadam and Thirtham for Ramanuja. Though Ramanuja felt embarrassed for the pains his uncle had taken, he accepted it and then they all reached Tirumalai. There Ananthazwan was waiting for Ramanuja. And he had showed Ramanuja all the kaimkaryam that he was doing for the Lord. Ramanuja was very much pleased with what his disciple was doing. He stayed at Tirumalai for three days and had made improvement in the administration of the temple. On the fourth day he came down to Tirupathi and stayed with his uncle Thirumalai Nambikal. Ramanuja’s cousin Govindan was staying with him since he left Kalahasthi. He became his disciple and was doing kaimkaryam to him while learning scriptures. Ramanuja was very much interested to hear Ramayanam From Thirumalai Nambikal. Hence he remained at Tirupathi for a year and was hearing and learning beautiful explanation for Ramayan slokas. When he was at Tirupathi one day he noticed Govindan lying on the bed of his guru Thirumalai Nambikal. He casually brought it to the notice of Thirumalai Nambikal. Then Thirumalai Nambikal called him and told that he would be punished for his act by Lord as this subjected to disrespect of Acharya. Govindan replied that he would not mind it as he felt that he should test the softness of his acharya’s bed before he slept on it so that he would not feel uncomfortable. By hearing his reply both Thirumalai Nambikal and Ramanuja praised him for his guru bhakthi. Once they saw Govindan putting his hand in side a snake’s mouth and wondered whether he had become mad to venture into such an act. Govindan told that a thorn had got stuck into the snake’s tongue and it was wriggling with pain. Hence to remove the thorn he put his hand in side the snake’s mouth. This was an example of jeeva karunya quality of Govindan. Ramanuja had decided to return to Srirngam and was taking leave from Thirumalai Nambikal. Thirumalai Nambikal told him that he wanted to give him any thing he wanted. Ramanuja told him that he wanted to take Govindan with him. Thirumalai Nambikal gladly accepted his request. So Ramanuja started back his journey. On his way he went to Gatikachalam and Thiruputkuzi and had darshan, Then he reached Kanchi and introduced his brother Govindan to Thirukachi Nambikal and described his guru bhakthi and jeeva karunyam. He stayed at Kanchi with Thirukachi Nambikal and had darshan of PeraruLaLa PerumaL. He noticed that Govindan was looking sickly and also unhappy. He came to know from him that he wanted to be with Thirumalai Nambikal and wanted to do kaimkaryam to him. So Ramanuja sent him back to Tirupathi, but Thirumalai Nambikal refused to allow him to stay with him. He sent him back to Ramanuja. Thirumalai Nambikal had behaved like this because he wanted to fulfill Ramanuja’s wish. Hence Govindan returned to Kanchi and fell at the feet of Ramanuja and requested him to accept him as his disciple instead of brother. Ramanuja felt happy that he returned to him. After a few days they all started return journey to Srirangam. Ramanuja kept up his promise to Yaghyesar and stayed with him for a day as his guest and then departed to Srirangam.

guNAni mama nAmAni kIrti-tAnicha kanichit?"

"Ongi ullagaLandha uttaman pEr pAdi?" nAngal nam pavaikku sAtri neeradinAl teenginri nAdellAm tingaL mummAri peyydu Ongu perun sennaloodu kazhayUgaLa poongu vaLai pOdhil pori vandu kan paduppa tEngadhey pukkirunthu seetra mullai patri vAnga kudam niraikkum vallal perum passukkal neengAtha selvam niraindu elor embAvAy ! This stanza is a rich poetic documentary. It conjures up a vision of a lush, picturesque countryside blessed with copious rains, where healthy cows graze upon rich pasture. It is a land filled with proverbial milk and honey. And the phrase "pEr pAdi" refers to the heightened joy of "singing the glory of God's names" in a land of such serene and universal prosperity. The phrase "neengAtha selvam", meaning "eternal wealth", is AndAl's magnificent metaphor for the ultimate goal of life -- "parama-nissrEyasam" or "aiswaryam" viz. the undiminished wealth awaiting Man in the province of God. The sum and substance of this verse lies in the truth that the "divya-nAmA-s" of God, His divine Names, are a sure means of securing for us not only material well-being on this earth -- "kudam niraikkum perum-passukkaL" -- but also "neengAtha-selvam", the unfading riches of the world beyond. he word "utthaman" is a reference to "utthama-purusha" or "pUrUshOttaman" which is a special name of Vishnu, the Supreme "pUrUsha" or Being, in His avatar as Lord Narasimha". How then, we may ask, is one to recognize the Almighty as an "utthamann"? For that we turn to what Krishna said in the Mahabharatha: "My names are born of My qualities and activities". Anyone who acquires knowledge of the divine "nAmA-s" of God, says Krishna, easily acquires knowledge, firstly, of His activities and exploits. Such knowledge, slowly but quite easily, next begets the realization of God's true nature, his unique quality ("visEsha-gUNa") as an "utthamann". In the 'trivikrama' avatar ("Ongi ulagaLandha uttaman") God went to all the trouble of striding across the world, placing His feet upon all beings and things without exception. Every prince and peasant, every rich and poor soul, every sage or fool, every sinner and saint received in that one moment the Absolute Grace of God. Similarly, in the "narasimha" avatAr, He gladly donned a hideous and terrible form solely for the sake of a child. Again,in the Krishna avatar, He stooped to all kinds of menial errands in the service of the Pandavas -- He acted as charioteer in war and bore the brunt of arrows flung at him by Bhishma and Drona; He went to the court of Duryodhana as a mere emmissary of the Pandavas; He patiently bore the invective of SisupAlan; He broke His word in order to enable Bhishma keep his; He spoke a hundred 'lies'; He twisted a hundred 'truths' and 'half-truths'; He even went to the extent of turning day into dusk and then nightfall back into day; He really "wheeled and dealed", as they say, he really did, our Lord Krishna! The "itihAsAs" tell us that God did all such things and much more in various avatars. And it makes us ask,"For the sake of whom? For what purpose?" For the sake of the welfare of all humanity, of course -- He had 'yOgakshEmam' in mind all the time. And this is exactly the reason why the "tiruppAvai" does not stop at hailing Him as "utthamann" but goes on to hail His "pEr" too... His divine names too, since it is thanks to them alone that one is enabled to realize the nature and qualities of the Supreme Brahman being, first and foremost, an "utthamann", an "utthama-pUrUshan" and "pUrUshOttaman". ****** ******* ******* There is another good reason why ANdAl sang "utthaman pEr pAdi". She knew well that the "pEr" or "divya-nAmA-s" of God were not given Him by anybody other than Himself! The "pEr" of God, singly and collectively, were themselves fit to be called "utthamam" because they were all coined by the "utthaman" Himself! In other words, He who had been given names, was Himself the author of such names! The Named one who had been called 'Names' was Himself the Namer! Hence AndAl's phrase, "utthamann pEr pAdi"! Now, we may not properly or fully understand this apparent conundrum but AndAl certainly knew what she was talking about because the significance of her statement is based on the great Vedic saying: "vEdAhamEtam pUruUsham mahAntam Adityavarnam tamasastu pArE I sarvAni rupANi vichitya dheera: nAmAni krutvA bhivadan yadAstE" II ("purusha-suktam"-16) "The Great Purusha, who after having created all forms in the Universe also designated them by their names! After naming everything the Purusha moveth about carrying on its great affairs of the world with the help of names and speech!": All Creation in the beginning was nameless, impersonal, inchoate, disorderly and characterless. It was only after God, the "pUrUsha", gave Creation its many forms and names that could everything be even begun to be conceived -- and only then did Cosmic Order evolve out of Cosmic Chaos, as it were! Since the "pEr" of everything in this vast cosmos was first given by that great "utthamann", that mighty "purushOttaman" spoken of by the Veda, His own "nAmA-s" or God-given "pEr" also therefore qualified to be described and hailed ("pAdi") as "utthamann pEr". Hence, it is that in the "tiruppAvai" AndAl rightly said: "Ongi ullagaLandha uttaman pEr pAdi?" ********* *********** ************ There is yet another reason why ANdAl used the phrase "uttaman pEr pAdi". The many "nAmA-s" or "pEr" of God, as we saw above, did not materialize out of thin air nor were they fanciful inventions of some poet or bard. The "divya-nAmA-s" that were all coined by the "veda-pUrUsha" Himself were furthermore discovered by great and noble "uttamAn-s". It is great "mahAtmA-s" and "rshi-s" who conveyed to us the many stirring and beautiful "pEr-s" of God. This fact is attested to by BhishmachArya in that singularly meaningful line in the Vishnu-SahasranAmam: "yAni nAmAni gauNani vikhyAtAni mahAtmanA: rshibih: parigeetAni tAni vakshyAmi bhutayE" Bhishma tells Yudhishtara: "I am sharing with you these well-known 'nAmA-s' of God which reveal His exquisite qualities and nature, and which ancient "rshi-s", seers and sages of yore (i.e. "uttamAn-s") celebrated". Since it was "uttamAn-s", like "rshi-s", "mahAtmA-s" and Bhishma himself, who discovered the divine "nAmA-s" of God (who as we saw above, is Himself supreme "purushOttaman") AndAL's choice of the expression, "uttaman pEr pAdi", could not be any apter. ********* *********** *********** Vedantic philosophy states that the qualities of God (Brahman) are inexhaustible excellence and immeasureable auspiciousness ("kalyANa-gunA")... They are infinitely more so ("ananta") than any worldly thing or person. These qualities are so powerful and irresistible as to arrest man's attention ("aakarshanam") and command his adoration and utmost devotion (bhakti). Such divine qualities of God are collectively known as "bhagavath-svarUpa-rupa-guNa-vibhava- aiswaryam". The great Vedantic 'AchAryA' of the 10th century CE, SriRamanujA, in a passage of extraordinary, extemporaneous beauty recounted the qualities of Supreme Brahman as follows: "svABhAvikA-navaDhikAtishaya gnyAna-balaishwarya virya-shakti tEjas-shousheelya vAtsalya mArdava aarjava sowhArda sAmya kAruNya mAdhurya gaambheerya owdArya chAturya sthairya dhairya shourya parAkrama satyakAma satya-sankalpa krititva kritagnyatAt-samkhyEya kalyANa-gUNa-gaNOwGha-mahArNava!" ("saraNagati-gadyam") "The attributes of God (kalyANa guNAs) are naturally endowed,; they are unlimited, stupendous, excellent; they are GnyAnam, Bhalam, Aishwaryam, Veeryam, sakthi, tEjas ( "shad-gunA", six qualities), sowseelyam (pleasantness); vAtsalyam (affectionate); mArdhavam (intimate); Arjavam (honest); sowhArtham (good-natured); sAmyam (equitable); kAruNyam (compassionate); MAdhuryam (tenderness); ghAmbeeryam (majesty); audhAryam (generosity); chAturyam (endearing); sthairyam (steadfastness), dhairyam (fearless); sowryam (single-handed valour) ; parAkramam (ever victorious); sathyakAma (one who is ever resident in Truth); sathyasankalpa (one who is of right resolve); kruthitva (reliable, unfailing); kruthagnathai (grateful; never forgetful of good deeds done unto Him); such exquisite qualities abound and reside in our Lord!". Now, any being in whom all the above "gUNA" are to be found can be best described by a single epithet -- and that is by the word "utthaman" again! And which is why the genius of AndAl, once again, chose to sing "Ongi ullagaLandha uttaman pEr pAdi?" ********** ************ *********** What is also of great importance to note in the above passage is that the qualities of Brahman ("pUrUshOttaman") are referred to as "aishwaryam". The word "aiswarya" means wealth, a fund of riches, a source of prosperity and happiness. The many excellences of God are hence to be imagined by us as a great, inexhaustible "fund of riches". Our securing this fund, this "aishwaryam", is the equivalent of attaining exactly the very same "neenggAda selvam" that AndAl again sings in this "pAsuram" from the "tiruppAvai": "Ongi ullagaLandha uttaman pEr pAdi?" "kudam niraikkum vallal perum passukkal neengAtha selvam niraindu elor embAvAy!"

titile

JnAna) Supreme wisdom, (Bhakti) Unflinching devotion to the Lord, (VairAghya) Detachment to worldly attractions, (VAtsalya) Love that ignores faults in others, (Souseelya) Excellence of disposition, (SoudhArya) An extraordinary trait of feeling as if you are receiving while in fact you are conferring, (ChAturya) Cleverness in winning over opponents and transforming them into your ardent admirers, (MAdhurya) Sweetness that makes one and all feel 'at home' with you, (Sthairya) Steady determination to keep up promises to your devotees and never forsaking them, (Dhairya) Courage to face any situation, (KArunya) Mercy towards even to the wicked, (KshamA) Forgiveness even to those who seek to harm you, (Samathama) Equanimity in weal or woe and (Aadhi) Such other countless auspicious qualities - Haya-vadhana, dEva-nAyaka, achyutha, gOpAla, raghuveera-raNapungava, varada, nara-hari, yathOkta-kAri, deepa-prakAsa, dEhaleesa, vEnkatEsa, rangEsa, paksheesa, hEtheesa, ramA, kshamA, gOdhA- vishaya stOtra sudhA ranjitha sahridaya budhajana hridaya / (meaning) You have endeared yourself to like minded knowledgeable people through your delightful nectarine StOtras on - Hayavadhana (Hayagriva StOtram) DEvanAyaka (DEvanAyaka PanchAsat) Achyutha (Achyuta Sathakam) GOpAla (GOpAla Vimsathi) Raghuveera Ranapungava (Raghuveera Gadhyam, ParamArtha Sthuti) Varada (VaradarAja PanchAsat, VairAghya Panchagam, NyAsa Dasakam, NyAsa Vimsati) Narahari (KamAsikAshtakam) YathOktakAri (VegAsethu StOtram, AshtabujAshtakam) DeepaprakAsa (SaraNAgathi Deepikai) DEhaleesa (DEhaleesa Sthuthi) VEnkatEsa (DayA Sathakam) Rangeesa (DasAvatara StOram, Bhagavad DhyAna SOpAnam, Abheethi Sthavam, Nyasa Tilakam) Pakshheesa (GaruDa DhanDakam, GaruDa PanchAsat) HEtheesa (Sudarsana Ashtakam, ShODasAyudha StOtram)) RamA (Sri Sthuthi) KshamA (Bhoosthuthi) GodhA (GOdha Sthuthi) ParadEvthA pAramArthyavEdhi parAsara, vyAsa, prAchEthasa VaisampAyana, bhoudhAyana, Sukha, Sounaka, bharadwAja, sANDilya, hAreetha - prabhrith parama rishi sama adhika vaibhava/ (meaning) You shine equal to, nay, excelling the greatness of those who established once and for all that Sriman Narayana is THE Supreme Lord- like ParAsara: Father of Krishna Dwaipayana, aka Vyasa VyAsa: aka Veda Vyasa; Author of Mahabharatha and the 18 Puranas PrAchEtas: One of the Prajapathis who passed 10,000 years in the great ocean deep in meditation of Vishnu and became the progenitors of mankind. VaisampAyana: Celebrated sage disciple of Vyasa and who was the original teacher of Krishna Yajurveda BoudhAyana: Author of Dharma sutras and Grihya Sutras. Sukha: Son of Veda Vyasa Sounaka: Author of Brihad- Devata and teacher of the Atharva Veda. BhAradwAja: Son of Brihaspati and father of DrOnAchArya ChAndilya: The sage connected with Chandogya Upanishad HAritha : Son of Yuvanaaswa of the solar race who descended from IkshvAku, and Author of Dharma SAstra Prabritih: and many others

The First Prostration

Names ad infinitum for the nameless abhaya-pradaH adhAtA adhRtaH Adi-devaH Adi-SaktiH agrAhyaH aksharaH aksharaH ameyA anAdiHAnandaH annAdaH annam antar-mukha-samArAdhyA aNuH anuttamaH aprameyaH Arta-tRANa-parAyaNaH asat atIndriyaH AtmA AtmavAn Atma-yoniH aum avyayaH bahir-mukha-sudurlabhA bayApahA bhakta-parAdhInaH bhakti-gamyA bhakti-priyA bhakti-vaSyA bhava-nASinI bhUta-bhRt bhUtakRt bRhat cchinna-samSayaH dAmodaraH ekaH ekAtmA ekAnekAksharA-kRtiH etat-tad-ity-anirdeSyA gahanaH gaNapatiH gopatiH govindaH guhyaH guNabhRt hArda-santamasA-pahA hariH hamsa-gatiH hamsa-vAhanA hrIm hrIm-garbhA hrImkAra-cintyA hrImkAra-lakshaNA hrImkAra-para-soukhyadA hrImkAra-vedopanishad hrImkAra-vedyA hRshIkeSaH ISAdi-devatA jnAnam-uttamam jnAna-svarUpaH kAlaH kAla-hantrI kalmashaghnI kalyANa-guNa-SAlinI karaNam karma-dhvamsI karma-phala-pradA kartA kArtikeya kAruNya-vigrahA kathitaH keSavaH kRSaH kRSNaH kRtajnaH kRtAkRtaH ksharaH kshetrajnaH labdha-nAnAgama-sthitiH labhyetarA lAkinI lakshaNA-gamyA laya-sthid-yudbhaveSvarI mAdhavaH madhu-sUdanaH mahA-balaH mahA-devaH mahA-dyutiH mahA-karmA mahA-mAyaH mahA-SaktiH mahA-tejaH mahA-vIryaH maheSvara-mahA-kalpa-mahA-tANDava-sAkshiNI mahotsAhaH manoharaH mArgaH mukti-pradaH mUrti-traya-svarUpaH murugan naikaH namaH nAma-pArAyaNa-prItA nAma-rUpa-vivarjitA nArAyaNaH nirAkArA nirAkulA niranjanA nirbhavA nirguNaH nirlepA nirmalA nishkriyA nityA padmanAbhaH pramodanaH pratishTitaH priyakRt puNDarIkAkshH purushaH rAmaH sad-asad-ASrayA sad-gatiH sAkshI sAkshI sambhavaHSaraNA-gata-trANaH sarva-bhartrI sarva-darSI sarva-hantrI sarvajnaH sarva-kartrI sarva-mangalA sarva-pApa-kshaya-karaH sarva-soukhya-dAtrI sarvAva-guNa-varjitA sarva-vimohinI SASvataH sat satya-svarUpaH shan-mukhaH SivaH SivaH skandaH SrIdharaH stava-priyaH stavyaH sthUlaH stotA stotram sughoshaH suhRt sUkshmaH sumukhaH svayambhUH svayam-jAtaH swAmi-nAthaH tat-pada-lakshyArthA trivikramaH udbhavaH ugraH umAvAmanaH vAsu-devaH vatsalaH vatsaraH vatsIveda-jananI vighneSvaraH vimuktAtmA vinAyakaH vishNuH vishNuH viSvam