Gange cha Yamune chaiva
Godavari Saraswati
Narmade Sindhu Kaveri
Jalesmin sannidhim kuru
Kaveri Yamune chaiva
Goda Krishna Saraswati
Bhagirathi Alakananda
Jalesmin sannidhim kuru
Tungabhadre cha Bhimarathi
Varada Venya cha Mandakini
Payasvini Tamraparni
Jalesmin sannidhim kuru
Kapila Vedavati chaiva
Malapaharini Tatha
Phalgu Gandaki chaiva
Jalesmin sannidhim kuru
Sarayu cha Mahanadi cha
Kshipra Bahuda Pushpavati
Kumudvati Maharnava cha
Jalesmin sannidhim kuru
The Planetary Parade Has Begun! 🌌
The rare alignment of six planets is already gracing skies in parts of the world — and now, as the Earth turns, morning is approaching in other regions too. Soon, skywatchers across the globe will have their chance to see Mercury, Venus, Jupiter, Saturn, Uranus, and Neptune lined up in a dazzling arc before sunrise.
From Asia to Europe to the Americas, this cosmic spectacle will march westward with the dawn. If it’s still night where you are, look toward the eastern horizon about an hour before sunrise — the brighter planets will shine to the naked eye, while binoculars reveal the fainter ones.
A reminder: the next time such a parade returns will be years away. If you can see the pre-dawn sky, now is your moment.
Yamunacharya’s Chatushloki (“Four Verses”) is a short but profound Sanskrit hymn composed in praise of Goddess Lakshmi, the divine consort of Lord Vishnu.
It consists of only four ślokas, yet each one distills deep Sri Vaishnava philosophy. Yamunacharya (also called Ālavandār) focuses entirely on Lakshmi’s divine nature, her inseparable union with the Lord, and her boundless compassion for devotees.
Core ideas in the four verses:
1. Inseparability from the Lord – Lakshmi is always united with Vishnu, like fragrance in a flower or light in the sun, never apart from Him in any state—past, present, or future.
2. Mediatrix for grace – She is the merciful mediator who intercedes for the devotee, making the Lord’s grace accessible.
3. All-pervading and eternal – Though dwelling with Vishnu, she pervades all worlds, sustaining and nurturing beings.
4. Refuge and protector – She is the ultimate refuge; even the unworthy find shelter in her motherly compassion.
In Sri Vaishnava tradition, the Chatushloki is treasured because it beautifully blends devotion (bhakti) with Vedantic understanding, affirming that Lakshmi is not merely the Lord’s consort but an equal, eternal, divine principle in salvation.
Verse 1 (आलम्बना: Divine Attributes & Majesty)
कान्तस्ते पुरुषोत्तमः फणिपतिः शय्यासनं वाहनं
वेदात्मा विहगेश्वरः यवनीका माया जगन्मोहिनी ।
ब्रह्मेशादिसुरव्रजः सदयितस्त्वद्दासदासीगणः
श्रीरित्येव च नाम ते भगवति ! ब्रूमः कथं त्वां वयम् ॥१॥
O Goddess Sri (Lakṣmī), Your consort is the Supreme (Puruṣottama), whose bed is the serpent (Shesha) and whose chariot is Garuda, the embodiment of the Vedas. Maya—Your veil—enchants the cosmos. The gods and their attendants (like Brahmā and others) are charmed and lovingly serve at Your feet. Your name “Sri” itself is auspicious; how can mere words do justice to praising You?
Oh Sri, Your beloved is the Supreme Being (Puruṣottama), resting on the serpent Adiśeṣa, and riding upon Garuḍa—the Lord of Vedas. Your veil is Māyā that enchants all creation. Even the gods, from Brahmā onward, are lovingly bound as Your attendants. Your name Sri itself embodies auspiciousness—yet how can mere words ever truly praise You?
Verse 2: Highlights her unmatched brilliance—radiance so divine that even celestial beings cannot fully grasp it. She is sovereign in her own right, not just secondary to Vishṇu.
Your brilliance outshines all—beyond the grasp of even gods. You are the sovereign of Lakṣmī, unrivaled and peerless. Your glory radiates in all realms, and none can match the splendor of Your being. Even the Lord Himself delights in Your majesty.
Insight: This verse paints a picture of supreme beauty and dignity—not as equals in a hierarchy, but as counterparts in brilliance.
Verse 3 (श्री-कृपा – Infinite Mercy and Graciousness)
The third stanza extols Lakṣmī’s boundless grace and compassion—how she showers infinite mercy on her devotees, guiding and protecting them with motherly love .
As the cherished consort of Lord Viṣṇu, You stand as the supreme embodiment of auspiciousness. You oversee the cosmos with infinite compassion, guiding devotees with motherly grace. You are the gracious intermediary, who bridges the gap between mortals and the divine.
Insight: This reflects Sri’s role as the compassionate mediator—she hears the devotee’s plea and brings it to the Lord, ensuring that grace flows through her.
Verse 4 (रूप – Her Resplendent Form & Unity with Vishṇu)
This final verse speaks of her resplendent, divine form—immeasurable beauty inseparable from Lord Viṣṇu, affirming her equally supreme and eternal nature .
I bow endlessly to You, O Sri, seeking Your boundless mercy. You and Your Lord alone are the source of compassion—none else can match the depth of Your kindness. In You alone do the helpless find absolute refuge.
Insight: The concluding verse affirms absolute surrender (prapatti) and reliance on Sri’s nurturing compassion as the pathway to divine grace.
1 Majesty, attributes, and cosmic presence of Lakṣmī
2 Her incomparable glory, beyond praise
3 Her infinite grace and compassion
4 Her divine form and inseparable unity with the Lord
Yamunacharya’s Chatushloki (“Four Verses”) is a short but profound Sanskrit hymn composed in praise of Goddess Lakshmi, the divine consort of Lord Vishnu.
It consists of only four ślokas, yet each one distills
Yamunāchārya’s Chatuḥślokī Vyākhyānam (commentary) by Periyavachchan Pillai and insights from Śrī Vedānta Deśika’s Bhashya:
Periyavachchan Pillai (in Manipravalam)
Periyavachchan Pillai’s classic commentary bridges Sanskrit precision with Tamil literary elegance (Manipravalam). Key insights include:
Verse 1: Emphasizes Lakṣmī’s cosmic sovereignty—not just as Vishṇu’s beloved but as the foundational source of auspiciousness (Sri), who commands devotion even from deities. The imagery—from her serpent-throne to Garuḍa-chariot—symbolizes her omnipresence in cosmic hierarchy.
Verse 2: Highlights her unmatched brilliance—radiance so divine that even celestial beings cannot fully grasp it. She is sovereign in her own right, not just secondary to Vishṇu.
Verse 3: Positions Sri as the compassionate mediator. She embodies mercy, motherly care, and serves as the conduit for divine grace, taking devotees’ pleas to Vishṇu and returning with grace.
Verse 4: Underscores absolute surrender (śaraṇāgati). Sri alone, alongside her Lord, offers the sole refuge; no other entity matches her compassion and salvific power.
Commentary by Śrī Vedānta Deśika (Rahāṣya Rakṣā Bhashya)
Śrī Vedānta Deśika’s Sanskrit exegesis elevates the theological depth of the Chatuḥślokī:
He meticulously explores the symbolism—how Lakṣmī’s attributes (serpent-bed, Garuḍa, veil of Māyā) reflect her as the cosmic mediator between the seen and the unseen.
Deśika elaborates on the intimate unity of Sri and Supreme Reality: she is both distinct in personality and yet non-different in essence—integral to the Visistādvaita vision.
He reinforces that devotees attain liberation not just through surrender to Vishṇu, but through Sri’s intercession—she is the very grace that beautifully intertwines devotion and salvation.
Why These Commentaries Shine
Periyavachchan Pillai Rich, poetic Manipravalam insights; focus on devotion, cosmology
Śrī Vedānta Deśika Philosophical depth; symbolic layers and metaphysical unity.
Together, they illuminate how Sri is not merely Vishṇu's consort—but the living essence of grace, beauty, mercy, and the devotee's ultimate refuge.
The story of Rani Karnavati and the Rakhi is one of those popular tales that blends a kernel of historical fact with layers of legend, especially tied to the festival of Raksha Bandhan.
In the early 16th century, the kingdom of Mewar in Rajasthan was ruled by Rana Sanga. After his death in battle, his widow Rani Karnavati became regent for their young son, Vikramaditya Singh. Mewar was proud but vulnerable—surrounded by powerful sultanates and the rising power of the Mughal Empire.
Among Mewar’s enemies was Bahadur Shah, the Sultan of Gujarat. He had long held an eye on Chittorgarh Fort and now prepared to attack. Rani Karnavati knew her forces were brave but far smaller than the Sultan’s army. In that desperate hour, she turned to an unusual hope—an appeal for brotherly protection.
Far away, in Agra, Mughal Emperor Humayun ruled. Though the Mughals and Rajputs had often clashed, Rani Karnavati sent him a rakhi—a simple thread symbolizing sibling bond—and a plea for help. The gesture was more than ceremonial; it was a leap of faith in an age of politics and war.
When Humayun received the rakhi, he was deeply moved. Honour bound him to respond—not as an emperor to a queen, but as a brother to a sister in distress. He immediately set out with his army to aid her.
Fate, however, was cruel. Humayun’s forces were far away, and by the time they reached Mewar, Bahadur Shah had already breached Chittorgarh’s defences. Faced with certain capture, Rani Karnavati chose the Rajput path of honour—jauhar—entering the flames with the women of the fort rather than fall into enemy hands. The men rode out to their deaths in the final battle.
Humayun arrived too late to save her, but he drove Bahadur Shah’s forces out and restored the fort to her son.
Why the story is remembered:
It is often told as a symbol of Raksha Bandhan’s meaning—that the rakhi is not merely a ritual between blood siblings but a sacred bond of protection.
Historically, records suggest there was indeed correspondence between Rani Karnavati and Humayun, though the exact details of the rakhi are debated. The legend remains powerful because it turns politics into a human tale of trust, honour, and brotherhood.
Prapanna Parijata is a compact, classical Sri-Vaiṣṇava treatise that sets out the theory and practice of prapatti — total, trusting surrender to God as the sure means of liberation in Kali-yuga. The work is attributed to Śrīguru Vatsya Varadāchārya (often called Nadadur Ammal), a medieval teacher in the Ramanuja tradition whose disciples form an important link in the lineage leading to Vedanta Desika. Because it is deliberately focused and devotional in tone, the text became widely regarded as one of the earliest single-topic expositions on the doctrine of surrender in Śrī Vaiṣṇavism.
Structurally the Prapanna Parijata is short but systematic. It treats the scriptural and authoritative bases for seeking refuge in God, explains what genuine prapatti consists of, describes who is eligible to practise it, lists the attendant duties and forms of worship for the surrendered soul, and warns against actions that contradict the spirit of surrender. The book therefore reads both as a devotional manual for a practitioner and as a theological defence of prapatti against rival interpretations. Summaries and chapter lists of these topics appear in modern scans and notes of the work.
Thematically the text balances bhakti (devotion) and dharma/practical discipline. While its central insistence is on wholehearted reliance on the Lord’s grace, the author nonetheless emphasises duties and attitudes that show sincerity of surrender: devotion expressed in worship and service, humility, avoidance of hypocrisy, and trust in the Lord’s salvific role. This combination — surrender as both inner state and lived commitment — is part of what has made Prapanna Parijata influential in later Sri-Vaishnava teaching.
The work is important because it appears early as a single-topic manual on prapatti within the Ramanuja orbit; later acharyas and commentators frequently referred to or were shaped by its presentation. Several modern editions, translations and scans are available (including archive copies and PDFs), so readers today can consult both the Sanskrit original and English renderings or summaries to explore the text’s argument and devotional appeal.
In sum, Prapanna Parijata by Vatsya Varadāchārya is a concise, focused exploration of surrender as the practical and theological heart of Sri-Vaishnava devotion — a short manual that aims to convert an abstract doctrine into a lived path: trust the Lord fully, live the signs of that trust, and rest the soul in divine grace. For anyone interested in prapatti or medieval Sri-Vaishnava thought, it’s a felicitous starting point.
A summary of Prapanna Parijata by Vatsya Varadāchārya .
Structure
The text begins with five verses of invocation, then unfolds in 10 chapters (paddhatis):
1. Pramāṇa Paddhati – On scriptural authorities for prapatti (surrender) .
2. Svarūpa Paddhati – Explores the nature of prapatti, also known as nyāsa, śaraṇāgati, tyāga, sannyāsa .
3. Adhikāra Paddhati – Conditions for who is eligible; all sincere souls—ignorant, wise, or devoted—may adopt it .
4. Guru-Upāsana Paddhati – Emphasises service and devotion to the Guru.
5. Bhagavat Paricarya Paddhati – Describes God’s salvific role and attributes.
6. Bhagavat Parijana Upāsana Paddhati – On worship of God’s attendants and divine order.
7. Bhagavad Upāsana Paddhati – Serving virtuous souls/devotees (bhagavatas).
8. Vihita-Vyavasthāna Paddhati – Determination of one’s duties as per sacred law.
9. Varjaniya Paddhati – Actions one must renounce in the spirit of surrender.
10. Phalodaya Paddhati – The dawn of fruition—the spiritual result or liberation that follows sincere surrender .
This layout shows the text is both systematic and devotional—mapping surrender from its basis in scripture through eligibility, devotional acts, internal discipline, and culminating in the liberating fruit.
One standout verse from Chapter 5 reflects the essence of prapatti:
अहिंसा प्रथमं पुष्पं … सत्यमष्टविधं पुष्पं विष्णोः प्रीतिकरं भवेत् (5.28)
ahiṃsā prathamaṃ puṣpaṃ … satyamaṣṭavidhaṃ puṣpaṃ viṣṇoḥ prītikaraṃ bhavet
“Non-violence is the first flower, control over the senses is a flower, compassion for all beings—especially forbearance—is a flower; knowledge is a flower, penance is a flower, peace is a flower, and truth, being the eighth flower—they are the flowers dearest to Viṣṇu.”
This metaphor beautifully encapsulates the internal virtues—ethical conduct, restraint, compassion, truth, etc.—as offerings more precious to the Divine than ritual trappings. In the context of prapatti, it underscores that surrender is lived through inner purity and heartfelt virtues—not mere externals. These “flowers” are the natural expressions of a surrendered heart.
Sadhguru: Say THIS Prayer Between 3AM–5AM and Watch What Happens | Powerful Morning Prayer
https://youtu.be/DLBAzKRQTl4?si=Kg53pyWp1YKjCYny
In the stillness of early morning, between 3AM and 5AM, lies a window of profound spiritual potential. This video explores the sacred essence of that time and how a simple yet conscious prayer, spoken with awareness and presence, can create deep internal shifts. It is not about religion or rituals — it is about tuning into the silence where true transformation begins.
You’ll discover why this specific time has been revered by ancient wisdom traditions for centuries and how your words, when spoken in alignment, carry an energy that transcends thought. Through powerful insights and practical reflections, you are invited to awaken the part of yourself that has been waiting in silence — not for answers, but for presence.
This isn’t just about speaking a prayer — it’s about becoming it. If you’re on a journey of healing, awareness, or deeper connection with your inner self, this is the message your soul may have been longing for. Watch, feel, and experience the shift that happens when you align with the sacred hour before dawn.
#spiritualawakening #innerpeace #earlymorningritual #sacredhour #meditationtime
DISCLAIMER: Supreme Mindset provides educational content for motivational purposes only. We are not licensed therapists, financial advisors, or medical professionals.
Reflect.
In the Kamyaka forest. The five brothers and Draupadī sit in silence. The fire crackles. The pain of exile hangs heavy.
YUDHIṢṬHIRA (quietly, to himself):
"I played with dice, knowing it was ruinous.
Blinded by pride, I staked all—myself, my brothers, and her.
What have I done? Righteousness has bound me like a deer caught in a snare."
Vana Parva, Adhyaya 30
DRAUPADĪ (rising, voice trembling):
"O King, you are learned in Dharma, yet you let adharma pass unchallenged.
Am I but a possession, a stake upon the board?
Where was Dharma when the wicked laughed and I stood shamed?
If silence is virtue, then I curse such virtue!"*
Vana Parva, Adhyaya 28
ARJUNA (fist clenched):
"My Gandiva wept in silence that day.
I could have burned that hall with my wrath,
But I was bound by your command, my elder's word.
Now I ask myself—was silence my sin?"*
Vana Parva, Adhyaya 31
BHĪMA (striking his thigh):
"Had you permitted, I would have crushed Duryodhana's skull on the palace floor!
My arms were eager, my heart ablaze—yet I stood restrained.
You let Dharma guide you, brother,
But what Dharma lets evil thrive and virtue starve?"*
Vana Parva, Adhyaya 29
YUDHIṢṬHIRA( sorrowful)
"I do not know what is Dharma anymore.
That which I thought was virtue led us here.
I did not speak, nor strike, nor rage.
I bore it all—for peace, for elders, for truth."
Vana Parva, Adhyaya 33
DRAUPADĪ (tears streaming):
"Peace built on injustice is poison.
You call it Dharma, but it left me naked in that court.
Even the gods must weep at such restraint!"
Vana Parva, Adhyaya 28
ARJUNA (softly):
"Perhaps we must rise beyond mere Dharma,
And see that justice too has its bow.
I vow—when time comes, my Gandiva shall not rest."
Vana Parva, Adhyaya 31
BHĪMA (thundering):
"I have counted the bones in Duryodhana’s thigh.
I shall crush them. This I swear by my strength and sorrow!"
Vana Parva, Adhyaya 29
YUDHIṢṬHIRA (closing his eyes):
"Perhaps this exile is a fire to burn away illusion.
Dharma is subtle—perhaps beyond reason.
Let time be the judge of our choices.
Until then—we walk this forest path with heads held high."
Vana Parva, Adhyaya 34
[The fire crackles. They sit together—wounded, but united. The silence of the forest holds their vows.]
The verses reflect chapters: Adhyayas 28–34 in the Vana Parva.
Dharma vs. Kshatra, fate vs. free will, restraint vs. justice, shame, vow, and hope.
