Archive for category Rishi Prasad
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समस्त पापनाशक स्तोत्र
भगवान वेदव्यास द्वारा रचित अठारह पुराणों में से एक ‘अग्नि पुराण’ में अग्निदेव द्वारा महर्षि वशिष्ठ को दिये गये विभिन्न उपदेश हैं। इसी के अंतर्गत इस पापनाशक स्तोत्र के बारे में महात्मा पुष्कर कहते हैं कि मनुष्य चित्त की मलिनतावश चोरी, हत्या, परस्त्रीगमन आदि विभिन्न पाप करता है, पर जब चित्त कुछ शुद्ध होता है तब उसे इन पापों से मुक्ति की इच्छा होती है। उस समय भगवान नारायण की दिव्य स्तुति करने से समस्त पापों का प्रायश्चित पूर्ण होता है। इसीलिए इस दिव्य स्तोत्र का नाम ‘समस्त पापनाशक स्तोत्र’ है।
निम्निलिखित प्रकार से भगवान नारायण की स्तुति करें-
विष्णवे विष्णवे नित्यं विष्णवे नमः।
नमामि विष्णुं चित्तस्थमहंकारगतिं हरिम्।।
विष्णुमीड्यमशेषेण अनादिनिधनं विभुम्।।
विष्णुश्चित्तगतो यन्मे विष्णुर्बुद्धिगतश्च यत्।
यच्चाहंकारगो विष्णुर्यद्वष्णुर्मयि संस्थितः।।
करोति कर्मभूतोऽसौ स्थावरस्य चरस्य च।
तत् पापं नाशमायातु तस्मिन्नेव हि चिन्तिते।।
ध्यातो हरति यत् पापं स्वप्ने दृष्टस्तु भावनात्।
तमुपेन्द्रमहं विष्णुं प्रणतार्तिहरं हरिम्।।
जगत्यस्मिन्निराधारे मज्जमाने तमस्यधः।
हस्तावलम्बनं विष्णु प्रणमामि परात्परम्।।
सर्वेश्वरेश्वर विभो परमात्मन्नधोक्षज।
हृषीकेश हृषीकेश हृषीकेश नमोऽस्तु ते।।
नृसिंहानन्त गोविन्द भूतभावन केशव।
दुरूक्तं दुष्कृतं ध्यातं शमयाघं नमोऽस्तु ते।।
यन्मया चिन्तितं दुष्टं स्वचित्तवशवर्तिना।
अकार्यं महदत्युग्रं तच्छमं नय केशव।।
बह्मण्यदेव गोविन्द परमार्थपरायण।
जगन्नाथ जगद्धातः पापं प्रशमयाच्युत।।
यथापराह्ने सायाह्ने मध्याह्ने च तथा निशि।
कायेन मनसा वाचा कृतं पापमजानता।।
जानता च हृषीकेश पुण्डरीकाक्ष माधव।
नामत्रयोच्चारणतः पापं यातु मम क्षयम्।।
शरीरं में हृषीकेश पुण्डरीकाक्ष माधव।
पापं प्रशमयाद्य त्वं वाक्कृतं मम माधव।।
यद् भुंजन् यत् स्वपंस्तिष्ठन् गच्छन् जाग्रद यदास्थितः।
कृतवान् पापमद्याहं कायेन मनसा गिरा।।
यत् स्वल्पमपि यत् स्थूलं कुयोनिनरकावहम्।
तद् यातु प्रशमं सर्वं वासुदेवानुकीर्तनात्।।
परं ब्रह्म परं धाम पवित्रं परमं च यत्।
तस्मिन् प्रकीर्तिते विष्णौ यत् पापं तत् प्रणश्यतु।।
यत् प्राप्य न निवर्तन्ते गन्धस्पर्शादिवर्जितम्।
सूरयस्तत् पदं विष्णोस्तत् सर्वं शमयत्वघम्।।
(अग्नि पुराणः 172.2-98)
पापप्रणाशनं स्तोत्रं यः पठेच्छृणुयादपि।
शारीरैर्मानसैर्वाग्जैः कृतैः पापैः प्रमुच्यते।।
सर्वपापग्रहादिभ्यो याति विष्णोः परं पदम्।
तस्मात् पापे कृते जप्यं स्तोत्रं सर्वाघमर्दनम्।।
प्रायश्चित्तमघौघानां स्तोत्रं व्रतकृते वरम्।
प्रायश्चित्तैः स्तोत्रजपैर्व्रतैर्नश्यति पातकम्।।
(अग्नि पुराणः 172.17-29)
अर्थः पुष्कर बोलेः “सर्वव्यापी विष्णु को सदा नमस्कार है। श्री हरि विष्णु को नमस्कार है। मैं अपने चित्त में स्थित सर्वव्यापी, अहंकारशून्य श्रीहरि को नमस्कार करता हूँ। मैं अपने मानस में विराजमान अव्यक्त, अनन्त और अपराजित परमेश्वर को नमस्कार करता हूँ। सबके पूजनीय, जन्म और मरण से रहित, प्रभावशाली श्रीविष्णु को नमस्कार है। विष्णु मेरे चित्त में निवास करते हैं, विष्णु मेरी बुद्धि में विराजमान हैं, विष्णु मेरे अहंकार में प्रतिष्ठित हैं और विष्णु मुझमें भी स्थित हैं।
वे श्री विष्णु ही चराचर प्राणियों के कर्मों के रूप में स्थित हैं, उनके चिंतन से मेरे पाप का विनाश हो। जो ध्यान करने पर पापों का हरण करते हैं और भावना करने से स्वप्न में दर्शन देते हैं, इन्द्र के अनुज, शरणागतजनों का दुःख दूर करने वाले उन पापापहारी श्रीविष्णु को मैं नमस्कार करता हूँ।
मैं इस निराधार जगत में अज्ञानांधकार में डूबते हुए को हाथ का सहारा देने वाले परात्परस्वरूप श्रीविष्णु के सम्मुख नतमस्तक होता हूँ। सर्वेश्वरेश्वर प्रभो ! कमलनयन परमात्मन् ! हृषीकेश ! आपको नमस्कार है। इन्द्रियों के स्वामी श्रीविष्णो ! आपको नमस्कार है। नृसिंह ! अनन्तस्वरूप गोविन्द ! समस्त भूत-प्राणियों की सृष्टि करने वाले केशव ! मेरे द्वारा जो दुर्वचन कहा गया हो अथवा पापपूर्ण चिंतन किया गया हो, मेरे उस पाप का प्रशमन कीजिये, आपको नमस्कार है। केशव ! अपने मन के वश में होकर मैंने जो न करने योग्य अत्यंत उग्र पापपूर्ण चिंतन किया है, उसे शांत कीजिये। परमार्थपरायण, ब्राह्मणप्रिय गोविन्द ! अपनी मर्यादा से कभी च्युत न होने वाले जगन्नाथ ! जगत का भरण-पोषण करने वाले देवेश्वर ! मेरे पाप का विनाश कीजिये। मैंने मध्याह्न, अपराह्न, सायंकाल एवं रात्रि के समय जानते हुए अथवा अनजाने, शरीर, मन एवं वाणी के द्वारा जो पाप किया हो, ‘पुण्डरीकाक्ष’, ‘हृषीकेश’, ‘माधव’ – आपके इन तीन नामों के उच्चारण से मेरे वे सब पाप क्षीण हो जायें। कमलनयन ! लक्ष्मीपते ! इन्द्रियों के स्वामी माधव ! आज आप मेरे शरीर एवं वाणी द्वारा किये हुए पापों का हनन कीजिये। आज मैंने खाते, सोते, खड़े, चलते अथवा जागते हुए मन, वाणी और शरीर से जो भी नीच योनि एवं नरक की प्राप्ति कराने वाले सूक्ष्म अथवा स्थूल पाप किये हों, भगवान वासुदेव के नामोच्चारण से वे सब विनष्ट हो जायें। जो परब्रह्म, परम धाम और परम पवित्र हैं, उन श्रीविष्णु के संकीर्तन से मेरे पाप लुप्त हो जायें। जिसको प्राप्त होकर ज्ञानीजन पुनः लौटकर नहीं आते, जो गंध, स्पर्श आदि तन्मात्राओं से रहित है, श्रीविष्णु का वह परम पद मेरे सम्पूर्ण पापों का शमन करे।”
माहात्म्यः जो मनुष्य पापों का विनाश करने वाले इस स्तोत्र का पठन अथवा श्रवण करता है, वह शरीर, मन और वाणीजनित समस्त पापों से छूट जाता है एवं समस्त पापग्रहों से मुक्त होकर श्रीविष्णु के परम पद को प्राप्त होता है। इसलिए किसी भी पाप के हो जाने पर इस स्तोत्र का जप करें। यह स्तोत्र पापसमूहों के प्रायश्चित के समान है। कृच्छ्र आदि व्रत करने वाले के लिए भी यह श्रेष्ठ है। स्तोत्र-जप और व्रतरूप प्रायश्चित से सम्पूर्ण पाप नष्ट हो जाते हैं। इसलिए भोग और मोक्ष की सिद्धि के लिए इनका अनुष्ठान करना चाहिए।
from Rishi Prasad ashram.org
भारतीय संस्कृति व उसके आस्था केन्द्रों पर आक्रमण पर आक्रमण किये जा रहे है। इसलिए संस्कृति प्रेमियों का सजग होकर विवेकबलवर्धक आत्मज्ञान के सत्संग तथा प्राणबलर्धक ॐकार के जप व ॐकार संयुक्त प्राणायाम का अवलम्बन लेना आवश्यक हो गया है।
इस सगर्भा प्राणायाम से प्राणशक्ति का विकास होता है। शास्त्रों में कहा गया है कि मन, प्राण और वीर्य इन तीनों में से एक को वश में कर लिया जाय तो शेष दो अपने-आप वश में हो जाते हैं। जिसने प्राण वश में कर लिये, समझ लो उसका मन वश हो गया है। मन की स्थिरता से आध्यात्मिक लाभ और वीर्य की स्थिरता से लौकिक-पारलौकिक लाभ सुनिश्चित है।
वैज्ञानिक दृष्टि से प्राणायाम का बहुत महत्त्व है। एक फेफड़े में तीस करोड़ वायुकोष्ठिकाएँ (अल्वीओलाई) होती हैं (टेक्सट बुक ऑफ मेडिकल फिजियोलोजी, पृष्ठ 496, लेखक – गायटन एण्ड हॉल), उनके द्वारा समस्त शरीर में शुद्ध रक्त का प्रसार होता है। प्राणायाम करने से वायु रूककर भीतर जाती है, वह बड़े वेग से फेफड़ों में प्रवेश करती है। इससे उन वायुकोष्ठिकाओं में जो मल आदि ठहरे होते हैं, वे दूर हो जाते हैं और रक्त भी वहाँ से शुद्ध होकर संचालित होता है। त्रिबंध के साथ प्राणायाम विशेष लाभदायी है।
त्रिबंध के लाभ
मन को स्थिरता प्राप्त होती है।
मानसिक तनाव, चिंता, क्रोध पर नियंत्रण रखने की क्षमता का विकास होता है।
ब्रह्मचर्य पालन, ओजवृद्धि तथा कुंडलिनी के जागरण में सहायक है।
जालंधर बंध के लाभ द्विगुणित हो जाते है।
गुदाद्वार की मांसपेशियों को शक्ति प्रदान करता है। आँतों के वक्र प्रदेशों को उत्प्रेरित करता है।
अपचन को दूर करता है। बवासीर को ठीक करने में सहायक है।
उदर के सभी अंगों को व्यवस्थित करके उनकी क्रियाशीलता बढ़ाता है। यकृत (लीवर), फेफड़े, गुर्दे (किडनी) व तिल्ली की मालिश करता है तथा इनसे संबंधित रोगों को दूर करता है।
परेशानी व चिंता की अवस्था से मन को उबारकर स्थिरता प्रदान करता है।
सुषुम्ना नाड़ी की ओर प्राण के प्रवाह को विशेषरूप से प्रोत्साहित करता है।
सगर्भा त्रिबंध प्राणायाम की विधिः
विद्युत-कुचालक कोमल आसन (कम्बल आदि) बिछाकर उस पर सिद्धासन, पद्मासन या सुखासन में बैठ जायें। मन में ॐकार या गुरूमंत्र का जप करें। दोनों नथुने अवरोधरहित हो जायें इसलिए बायें नथुने से श्वास लें, दायें से छोड़े तथा दायें से लें, बायें से छोड़ें। ऐसा दस बार करें।
अब मूल बंध लगा लें। (शौच करने की इन्द्रिय गुदाद्वार को अंदर की ओर सिकोड़कर ऊपर पेट की ओर खींचकर रखें) और उड्डीयान बंध भी लगा लें। (पेट को अंदर खींच लें।) दोनों नथुनों से अधिक से अधिक गहरा श्वास ले के जालन्धर बंध (ठोड़ी से कंठकूप पर दबाव डालें) लगा लें। मानसिक जप करते हुए एक से सवा मिनट तक श्वास को अंदर रोके रखें। फिर जालन्धर बंध खोलकर धीरे धीरे नथुनों से श्वास छोड़ दें। मूल बंध व उड्डीयान बंध भी खोलकर कुछ सेकंड सामान्य श्वास-प्रश्वास करें। पुनः ये दोनों बंध लगाकर दोनों नथुनों से श्वास पूरी तरह बाहर निकाल दें और जालंधर बंध लगा के इस स्थिति में 40 सेकन्ड तक रहें। तत्पश्चात् तीनों बंध खोलकर नथुनों से श्वास लें। यह एक प्राणायाम हुआ। इस पूरी प्रक्रिया के दौरान आँखें आधी खुली-आधी बंद रहें। मंत्रसहित ऐसे प्राणायाम करें। तीन से शुरू कर संख्या बढ़ाते हुए अंत में ऐसे दस प्राणायाम रोज करने चाहिए। कुछ ही दिन के अभ्यास से जीवन में महान परिवर्तन देखने को मिलेगा।
स्रोतः लोक कल्याण सेतु, नवम्बर 2010, पृष्ठ संख्या 10,11 अंक 161
One with Malice Towards None…
How should a devotee of the Lord conduct himself if he wants to attain Supreme Bliss, the Ultimate Truth or the Knowledge of Brahman?
What is the hallmark of a devotee? One who believes and knows himself to be inseparable from the Supreme Self, the timeless „Purusha‟, is the best among devotees. What are the characteristics of such a supreme devotee? Lord Sri Krishna has said: „He who is free from malice towards all beings, selfless, friendly and unconditionally compassionate, rid of „I‟ and „mine‟, balanced in joy and sorrow, forgiving by nature –that devotee of Mine is dear to Me.‟ (The Gita: 12.13) The Lord says that the true devotee is without malice. He bears no ill-will even towards anyone who harms him. He beholds his Self in all beings. If one‟s mind gets completely freed from hatred, one becomes the supreme devotee. Being free from hatred and hostility is the first characteristic of a devotee. Then, the Lord elaborates, “My devotee is friendly towards one and all. By knowing what is truly good, he works towards the welfare of all, just like a true friend. The true devotee is full of compassion towards the miserable & downtrodden. He is a source of solace and sympathy.
Guru’s Message: Know the Goal and Purpose of Your Life
Wealth, power or activity are not so important in the all round development of life as is the objective. Work as much as you may, but if you do not set a higher goal in life, the fruits of your actions will be transient and small. It will only lead you along the path to mortal existence. You may set a goal because those around you commend it and it appeals to you. But it is an altogether different thing to realize your real goal and become blessed. For what purpose has the Lord given us the human birth? – to know the purpose and pursue it with steadfast determination is the actual goal of human life. This human birth was not chosen by us. „The Lord Who loves the jivas unconditionally, out of compassion gives the human birth.‟ („The Sri Rama Charita Manasa‟: Uttara Kanda: 43.3)
If we fail to know the real goal, what shall we gain by pursuing some worldly aim? In our youth, we cherish lofty goals and yearn for them, „I will become a lawyer, a doctor, this and that…‟ And even if these are attained, there is still no sign of contentment or fulfilment in life. If the goal is not the Absolute Reality-God-it will never lead one to absolute happiness, absolute peace, absolute contentment and absolute fulfilment. It is better to set a worldly goal and pursue that than living aimlessly without a purpose. This is commendable, but blessed are they who are able to fathom the real purpose of life. Why has human birth been given to you? What do you want to do and what for? What shall you gain after all? The human life is full of troubles and obstacles yet it is considered to be supreme. Why? Man can so develop his discrimination and there is so magnificent a framework in the Indian culture for the development of your capabilities that you can attain to such heights as to make the Nirguna God (the Pure Consciousness, without attributes or form) appear before you as Saguna God (God in embodied form). Yes, you can make God your friend, son and even your disciple! Such capability and powers are verily lying dormant in you. If one sets the Supreme Goal of Truth Absolute Lord, He will get revealed within his heart as well like He did in the hearts of Great Gurus like Sri Adi Shankara Acharya, Swami Vivekanand, Pujya Swami Lilashahji Bapu, Sri Raman Maharishi etc.
Once you know your real goal properly, there isn‟t much difficulty in accomplishing it. It is not as difficult as accomplishing worldly goals. So what exactly is the supreme goal? Whether you are a Hindu or any other ; the Truth, Consciousness and Bliss Absolute Self, is the essential Being of all. Truth means the permanent Existence. You are eternal; even after death you exist. This is the Truth aspect of your being. The Truth aspect of God gives the power of activity. The Consciousness aspect of God gives rise to all knowledge. Whatever caste or creed you belong to, you all have some knowledge. Insects too have instinctive knowledge, without which they cannot survive. It is derived from the Consciousness aspect of God, while from the Bliss aspect, is produced joy and happiness. The common goal then of all, is to attain Sat-Chit-Ànanda. i.e. Truth, Consciousness, Bliss Absolute. How to accomplish it? We shouldn‟t be afraid of death nor should we intimidate others. We shouldn‟t be duped by others, nor should we deceive others. We shouldn‟t be distressed, nor should we distress others. If you know your real goal, you will be awakened into the divine Nature of Truth, Knowledge and Bliss Absolute. Who on earth doesn‟t want bliss, Knowledge and eternal existence? Everybody! You cannot become eternal as a wealthy businessman or moneylender. Therefore, the goal should be to realise That which is eternal and get immersed in the bliss thereof. You may say, „My goal is to find a suitable match and get married.‟ No, Your goal is not marriage; your goal is marietal happiness. However, human life is not meant for getting mired in sense-enjoyments. When does a man become unhappy? Man becomes unhappy when he gets taken with small things and objectives. Once he sets a higher Goal, that of God-realization, worldly achievements or losses become too small for him to count. If somebody aims at becoming an emperor, the gain or loss of one or two million rupees will not matter to him. But one will not get completely rid of misery even by becoming an emperor. Therefore, make it your only goal to awaken your true nature of Truth, Consciousness and Bliss Absolute. Do japa of the Lord‟s name and render sevā only for the Lord‟s pleasure. Make sure to carry out all your undertakings with utmost diligence. You should not allow your works of sevā to be marred by carelessness, dishonesty or irresponsibility. Do whatever you do, equipped with the virtues of prudence, honesty, responsibility and equanimity. Attachment and nepotism destroy our abilities. „This is my son and that is my brother‟s son. My son should get more than what my nephew gets.‟ This is favoritism born out of attachment. Our behaviour should be impartial. „Evenness of mind is called yoga.‟ (The Gita: 2.48)
O My Mind, as a Gurumukh
One is Mantra-japa and the other is Nāma-japa. In
Mantra-japa the force of the individual is the only
determinant, it needs to follow the prescribed procedure
and maintain the requisite purity but japa of Nāma or
Lord‟s name requires only the Bhāva, the force of the
Divine works behind it. Guru Arjuna Dev says,
„Dwell on the Lord‟s name, O my mind, as a Gurumukh, O Nanak,
you shall obtain countless joys.‟
Get yourself initiated by a Guru, be a Gurumukh and then do the japa of Lord‟s name. If one does japa of Nāma as Manmukh (one who follows the dictates of his mind), he gets the thing desired by his mind and loses the real benefit of Nāma-japa. However, when he does Nāma-japa as a Gurumukh, he doesn‟t fall prey to his mind‟s desires rather he
desires what the Lord or the Guru wishes him to have. And what does the Lord or the Guru wish us to have? The Lord and the Guru want us to have Supreme Bliss!
Gurumukh therefore attains Self-Bliss, in
comparison to which the pleasures enjoyed by
Indra, the king of gods, appear worthless not to
speak of the worldly pleasures.
„Where (in the yond) there is neither mother,
nor father, friend nor brother,
O my mind, there, only the Nāma, the Name of
shall be with you as your help and support.
Where there is utter wilderness and the terrible messengers of Death grind thee down,
There, the Lord‟s Name alone goes along with thee.
Where there is nothing but utter distress for thee,
There, the Name of the Lord saves thee in a moment.
By performing countless meritorious deeds, you shall not be saved.
But the name of the Lord washes off myriads of sins.
Dwell on the Lord‟s name,O my mind,
as a Gurumukh,O Nanak, you shall obtain countless joys.‟
Nāma-japa has its own unique import. The incident pertains to a time when King Ramchand ruled Gwalior. In a village near Gwalior, there lived a ten-year-old boy named Tana. He could mimic the sounds of various animals and used this talent to guard his father‟s orchard.
Bhaja Govindam was orginally composed by Sri Adi Shankaracharya in tribute to Lord Govinda. These collection of shlokas contain the highest truths of Vedanta, so essential for man’s mental and spiritual health.
There is a story attached to the composition of the present Hymn. Acharya Shankara, it is said, was walking along a street in Varanasi, one day, accompanied by his disciples. He heard the sound of grammatical rules being recited by an old scholar. Taking pity on the scholar, he went up to him and advised him not to waste his time on grammar at his age but to turn his mind to God in worship and adoration. The Hymn to Govinda was composed on this occasion.
भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते |
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे || (1)
Seek Govinda, Seek Govinda, Seek Govinda, O Fool! When the appointed time comes (death), grammar rules surely will not save you.
मूढ जहीहि धनागमतृष्णां कुरु सद्बुद्धिं मनसि वितृष्णाम् |
यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तम् || (2)
O Fool! Leave off the desire for accumulation of wealth; Create in your mind, devoid of passions,
thoughts of the Reality. With whatever you get, entertain your mind, be content.
नारीस्तनभर नाभीदेशं दृष्ट्वा मागामोहावेशम् |
एतन्मांसावसादि विकारं मनसि विचिन्तय वारं वारम् || (3)
Seeing the seductive female form, do not fall prey to maddening delusion. That (female form) is (but) a modification of flesh and fat. Think well thus in your mind again and again.
नलिनीदलगत जलमतितरलं तद्वज्जीवितमतिशयचपलम् |
विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम् || (4)
The water on the lotus-leaf is very unsteady; so also is life extremely unstable. Know that the entire world is devoured by disease and conceit, and smitten with sorrow.
यावद्वित्तोपार्जन सक्तः स्तावन्निज परिवारो रक्तः .
पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे || (5)
As long as you have the ability to earn money, so long will all your dependents be attached to you. Later on, when you come to live with an old, infirm body, no one at home cares to speak even a word with you!!
यावत्पवनो निवसति देहे तावत्पृच्छति कुशलं गेहे |
गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये || (6)
As long as there is breath in the body, so long people in the household ask about one’s welfare. Once the breath leaves, the body decays, even the wife fears that very same body.
बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः |
वृद्धस्तावच्चिन्तासक्तः परे ब्रह्मणि कोऽपि न सक्तः || (7)
When a boy, one is attached to sport; when a youth, one is attached to a young woman; when old, one is attached to anxiety; To the Supreme Brahman, no one, alas, is attached!
काते कान्ता कस्ते पुत्रः संसारोऽयमतीव विचित्रः |
कस्य त्वं कः कुत आयातः तत्त्वं चिन्तय तदिह भ्रातः || (8)
Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this empirical process! Of whom are you? Who are you? Whence have you come? Oh brother, think of that truth here.
सत्सङ्गत्वे निस्स्ङ्गत्वं निस्सङ्गत्वे निर्मोहत्वम् |
निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः || (9)
Through the company of the good (saints), there arises non-attachment; through non-attachment there arises freedom from delusion; Through delusionlesness, there arises steadfastness; through steadfastness, there arises liberation in life.
वयसिगते कः कामविकारः शुष्के नीरे कः कासारः |.
क्षीणेवित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः || (10)
When youth is spent, what lustful play is there? When water is evaporated, where is the lake? When the money is gone, what dependents are there? When the Truth is known, where is samsara?
मा कुरु धन जन यौवन गर्वं हरति निमेषात्कालः सर्वम् |
मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा || (11)
Take no pride in your possession, in the people at your command, in the youthfulness that you have. Time loots away all these in a moment. Leaving aside all these, after knowing their illusory nature, realize the state of Brahman and enter into it.
दिनयामिन्यौ सायं प्रातः शिशिरवसन्तौ पुनरायातः |
कालः क्रीडति गच्छत्यायुः तदपि न मुञ्चत्याशावायुः || (12)
Day and night, dusk and dawn, winter and spring come repeatedly; Time sports, life is fleeting; yet one does not leave the winds of desire.
द्वादशमञ्जरिकाभिरशेषः कथितो वैयाकरणस्यैषः |
उपदेशो भूद्विद्यानिपुणैः श्रीमच्छन्करभगवच्छरणैः || (12 a.)
This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the Bhagavadpada.
काते कान्ता धन गतचिन्ता वातुल किं तव नास्ति नियन्ता |
त्रिजगति सज्जनसं गतिरैका भवति भवार्णवतरणे नौका || (13)
O Distracted One! Why worry about wife, wealth? Is there not for you the One who ordains? In these three worlds, it is only the association with good people (saints) that can serve as the boat to carry one across the sea of birth & death.
जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः |
पश्यन्नपि चन पश्यति मूढः उदरनिमित्तं बहुकृतवेषः || (14)
The ascetic with matted locks, the one with his head shaven, the one with hairs pulled out one by one, the one who disguises himself variously with the ochre – colored robes – such a one is a fool, who, though seeing, does not see. Indeed, this varied disguise is for the sake of the belly.
अङ्गं गलितं पलितं मुण्डं दशनविहीनं जतं तुण्डम् |
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् || (15)
The body has become worn out. The head has turned grey. The mouth has become toothless. The old man moves about leaning on his staff. Even then he leaves not the bundle of his desires.
अग्रे वह्निः पृष्ठेभानुः रात्रौ चुबुकसमर्पितजानुः |
करतलभिक्षस्तरुतलवासः तदपि न मुञ्चत्याशापाशः || (16)
In front, there is fire; at the back, there is the sun; in the night, (the ascetic sits) with the knees stuck to the chin; he receives alms in his palms, and lives under the trees; yet the bondage of desire does not leave him.
कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम् |
ज्ञानविहिनः सर्वमतेन मुक्तिं न भजति जन्मशतेन || (17)
One goes on pilgrimage to the place where the Ganga joins the sea; or observes the religious vows with care; or offers gifts. But if he be devoid of knowledge, he does not gain release – according to all schools of thought – even in a hundred lives.
सुर मंदिर तरु मूल निवासः शय्या भूतल मजिनं वासः |
सर्व परिग्रह भोग त्यागः कस्य सुखं न करोति विरागः || (18)
Living in temples or at the foot of trees, sleeping on the ground wearing deer-skin, renouncing all idea-of-possession and thirst-to-enjoy – to whom will not dispassion bring happiness?
योगरतो वाभोगरतो वा सङ्गरतो वा सङ्गविहीनः |
यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव || (19)
Let one revel in Yoga or let him revel in Bhoga (sense-enjoyment). Let one seek enjoyment in company or let him revel in solitude away from the crowd. He whose mind revels in Brahman, he enjoys, verily, he alone enjoys.
भगवद् गीता किञ्चिदधीता गङ्गा जललव कणिकापीता |
सकृदपि येन मुरारि समर्चा क्रियते तस्य यमेन न चर्चा || (20)
For him, who has studied the Bhagavad Gita even a little, who has sipped at least a drop of the Ganga water, and who has performed the worship of the Destroyer of the demon Mura (viz. Shri Krishna) at least once, there is no quarrel with Yama (the Lord of Death).
पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् |
इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे || (21)
Again birth, again death, and again lying in mother’s womb – this samsara process is very hard to cross over. Save me O destroyer of Mura (Lord Krishna), through Thy infinite kindness.
रथ्या चर्पट विरचित कन्थः पुण्यापुण्य विवर्जित पन्थः |
योगी योगनियोजित चित्तो रमते बालोन्मत्तवदेव || (22)
The Yogin who wears but a godadi (shawl made of rags), who walks the path that is beyond merit and demerit, whose mind is joined in perfect Yoga with its goal, he revels (in God-consciousness) – and lives thereafter – as a child or as a madman.
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः |
इति परिभावय सर्वमसारम् विश्वं त्यक्त्वा स्वप्न विचारम् || (23)
Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, leaving aside the entire world which is comparable to a dream, and is essenceless.
त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि मय्यसहिष्णुः |
भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् || (24)
In you, in me, and elsewhere too, there is but one Vishnu (God). Being impatient, you are unnecessarily getting angry with me. See the Self in all things, and leave off everywhere ignorance which is cause of difference.
शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ |
सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम् || (25)
Make no effort to be either at war with, or in league with, enemy, friend, son, or relative. If you want to attain the status of Vishnu (Godhood) soon, be equal – minded towards all things.
कामं क्रोधं लोभं मोहं त्यक्त्वाऽत्मानं भावय कोऽहम् |
आत्मज्ञान विहीना मूढाः ते पच्यन्ते नरकनिगूढाः || (26)
Leaving off egocentric desire, anger, greed and delusion, make self – inquiry: Who am I? They are fools who are without Self-knowledge: as captives in Hell, they are tortured.
गेयं गीता नाम सहस्रं ध्येयं श्रीपति रूपमजस्रम् |
नेयं सज्जन सङ्गे चित्तं देयं दीनजनाय च वित्तम् || (27)
The Bhagavad Gita and the Sahasranama should be sung; the form of the Lord of Lakshmi should be always meditated on; The mind should be led towards the company of the good; and wealth should be shared with the needy.
सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः |
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् || (28)
One easily takes to carnal enjoyment; afterwards, lo, there is disease of the body. Even though in the world the ultimate end is death, even then man leaves not his sinful behavior.
अर्थमनर्थं भावय नित्यं नास्तिततः सुखलेशः सत्यम् |
पुत्रादपि धन भाजां भीतिः सर्वत्रैषा विहिआ रीतिः || (29)
Wealth is no good: Thus reflect always. There is not the least happiness therefrom: This is the truth. For the wealthy, there is fear even from the son; everywhere this is the way with wealth.
प्राणायामं प्रत्याहारं नित्यानित्य विवेकविचारम् |
जाप्यसमेत समाधिविधानं कुर्ववधानं महदवधानम् || (30)
The regulation of breath (pranayam), the withdrawal of the senses (from their respective objects), the inquiry consisting in the discrimination between the eternal and the non-eternal, the method of mind-control associated with the muttering of mantras – perform these with great care.
गुरुचरणाम्बुज निर्भर भकतः संसारादचिराद्भव मुक्तः |
सेन्द्रियमानस नियमादेवं द्रक्ष्यसि निज हृदयस्थं देवम् || (31)
Being devoted completely to the lotus-feet of the Guru, become released soon from the transmigratory process. Thus, through the discipline of sense and mind-control, you will come to experience the Lord that dwells in your own heart.
मूढः कश्चन वैयाकरणो डुकृञ्करणाध्ययन धुरिणः |
श्रीमच्छम्कर भगवच्छिष्यै बोधित आसिच्छोधितकरणः || (32)
Thus a silly grammarian lost in rules was cleansed of his narrow vision and shown the Light by Shankara’s apostles (disciples).
भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते |
नामस्मरणादन्यमुपायं नहि पश्यामो भवतरणे || (33)
from Ashrams Blog http://express.ashram.org/
Lord Sri Krishna says, “There is nothing so sanctifying as jñāna in this world” (The Gita 4.38). Who attains this jñāna? The Lord says, “One who has faith attains the essential knowledge (jñāna) of the Supreme Self. That which was, which is and will remain forever –(the Supreme Consciousness) and that which did not exist in the beginning, which is non-existent at present and which will not remain forever–(the temporal world), the esoteric knowledge of both is revealed in the heart of such an individual.
Some people say, “What is the need for faith? We do not have faith. We will first see; and believe anything only after it has been scientifically proven.” But then my dear brother! One does not need faith to believe in things that can be perceived; rather discrimination is required in such cases. Faith is required only for things that cannot be perceived. Acharya Vinoba Bhave used to say, “Why do people single out „faith‟ as blind? The term „blind-faith‟ itself emanates from the worst possible form of blind-faith.” Ask those who talk of blind-faith, if they have believed that their fathers are actually their fathers by faith, by seeing or through scientific paternity test? Were the alphabets taught at school accepted in faith or after they were scientifically proved? It was a matter of simple acceptance. That‟s it. If religious practices such as vratas are based on blind faith, calling your father as „father‟ is also based on sheer blind-faith. Lord Sri Krishna says, “O Scorcherer of foes! (The righteous means of sÍdhanÍ as illustrated by Me, is quite simple and imperishable). Those who lack faith (in these words of Mine) fail to attain Me and wander forever in the vicious cycle of life and death.” (The Gita 9.3) Those without faith try to derive pleasure from drinking liquor, disco dancing, etc. Instead praise be to those followers of VÍrakari sect who attain joy simply by chanting the Lord‟s name. When a doctor asks you to fast, it becomes a compulsion on you, but when you do it voluntarily on Vata SÍvitri Vrata or EkÍdasi, it becomes a means, not only to attain good health but also to progress on the spiritual path; besides it also provides a way to exercise self-restraint. It purifies the body, mind and intellect and paves the way for God-realization. Would you call this blind faith or real faith? Jnaneshwara Maharaj and Tukarama Maharaj were veritable repositories of jñāna. If Samarth Ramdas, Eknath Maharaj, Jijabai and other attained greatness, was it without faith? Even in one‟s day to day life, one has to have faith like in a bus-driver or a pilot. When we have to keep faith in pilots who fly us from one place to another, then why not have faith in vratas, fasts and spiritual practices that have the power to save us from this unending cycle of birth and death, paving the way to Self-realization?
Prahlada said, “O King of gods! I have no attraction or aversion to Mother Nature or its various modifications like pleasure and pain etc. born as they are of virtue and vice. At this juncture, I perceive no one as an enemy, nor do I see any one worthy of attachment as my offspring, spouse or friend etc. I desire not for the heavens nor for the earth or netherworld. “Virtue and vice, and their fruits-pleasure and pain, do not belong to the Atman. Therefore, I don‟t desire anything. But without repudiating this phenomenal world, I remain contented on the strength of Knowledge alone and being desireless, always repose in Supreme Bliss.” As Indra listened to these sublime and pithy precepts, he was enlightened of the true state of the great devotee Prahlada. Extremely mortified, he asked with humility, “O Prahlada! Kindly tell me the way I can attain the Knowledge and peace you have.”
Prahladji said, “O King of gods! It is
through the virtues of guilelessness,
awareness, self-restraint, equanimity,
purity and serving those superior in
Knowledge that one attains the Supreme
State of liberation. It is only through
realising one‟s true nature that one attains
Knowledge and peace. Whatever virtues
and vices you see in yourself and in me
are related to our natures.”
These pithy words of Prahladji contained
the Knowledge of Ultimate Truth. Indra
felt pangs of shame as he remembered
his own vices of guile and desire etc.
He sought pardon from Prahladji for his deceitful conduct and said, “Ascetic Prahladji! I had deceitfully taken away your Sheela; kindly accept it back. I give it to you as the Gurudakshinā in lieu of the invaluable gift of Knowledge you have bestowed on me. I humbly pray to you to please accept my invitation to visit the heaven and bless the people there.” After extending this invitation, Indra went back to Amravati and Prahladji, with his Sheela, left for Hiranyapur.
Howsoever hard one may try to harm the devotees of the Lord, they may appear to be harmed for some time, but their support, the Lord is so strong that no harm can ever come to them. Therefore in such circumstances, devotees of the Lord should remain patient like Prahladji and should devote themselves to the recollection and
contemplation of the Lord.
Excerpts from Rishi Prasad – Issue 179 Nov,
One must strive to eradicate his faults. Just root out those faults or thoughts of your mind, intellect and chitta that are keeping you away from the supreme Self, the Guru Tattva or liberation.
But how does one root out his faults? A question may arise; and the answer is – wake up in the morning before sunrise, sit on a woollen mat facing the east, take a deep breath and while chanting Hari OM, make a mental resolve of eradicating your fault, as if hitting it with the mace of the mantra. Take one demerit at a time and while chanting – Hari Om… Hari Om… Hari Om… practise autosuggestion „O defect! You are insentient and I am Consciousness. Today, all day long, you will not prevail in my life.‟ Make a resolve for a single day at first. And when you succeed in maintaining your resolve for one day, make a fresh resolve for two days… and then four days, thereby increasing the period of your resolve with your increasing success. Well, I shall tell you yet another technique to remove your faults. If you venture to remove your fault considering it your own, and thinking, „I am eradicating it,‟ it will take fairly long time and need great labour. And even if you succeed in removing it, the risk of being overcome with egotism is always there. A failure on the other hand will only frustrate you. But if you locate the fault to be where it is and try removing it by getting established in your God-consciousness or the Guru Tattva, it will become very easy. So don‟t consider the fault to be in you. „The fault is in the body, in the intellect, the mind and my samskaras. The samskaras are purged of the faults. I am the eternal son of my Sadguru, Who is Narayana Consciousness free from all faults.‟ –with the help of such considerations eradicate your faults and get established in the essential Guru Tattva or Atma Tattva. Thus you will succeed in eradicating the fault without developing egotism. And even if you fail for some time, you will not be disappointed. In the morning, midday or evening –whenever you get time, just apply this technique and remove each and every fault of yours until they are completely uprooted. Don‟t you apply some technique to remove a thorn that has pricked the sole of your foot? Yes, you do. There are various methods to remove it –whether you do that by applying pressure onto either parts of the affected area, or using a sharp needle or some suitable forceps. And in case all these measures fail, apply a poultice prepared from turmeric and jaggery. This will cause swelling of the affected part and thereby facilitate removal of the thorn. Similarly, if you try removing your faults by applying the poultice of some vrata or spiritual discipline to your life, it will bring you success.
Excerpts from Rishi Prasad – Issue 179
Mantra is a divine instrument with the rare potential of arousing our dormant consciousness. Thus it helps develop our latent powers and brings our original greatness to the fore. The parents give birth merely to our physical body whereas the True Brahmanishtha Sadgurus, the personages established in their True Self, give birth to our Chinmay Vapoo through Mantra-Diksha.
Man can attain greatness by developing his dormant powers through Mantra. The regular japa of a mantra reduces restlessness of the mind, brings restraint in life; and works wonders in developing the concentration and memory. A Mantra has different effects on different energy centres of the body. Many personages like Bhagvan Sri Adi Shankara Acharaya, Mahavir, Buddha,Sant Sri TulsidasJi Swami Vivekanand, Ramkrishna Paramhansa, Swami Ramtirtha, Pujyapaad Swami Sri Lilashahji Maharaj,Sri Raman Maharishi etc. have attained respect and reverence all around the world through their awareness of the True glory of Mantra.
Hence if we also perform the japa of Mantras under the guidance of a Sadguru, who is aware of the true power of Mantra and also is capable of arousing that dormant power lying within us, we can bask in the glory of material and spiritual accomplishment.
Through Mantra-Diksha, the Guru rekindles the dormant powers of the aspirant. Diksha is composed of two syllables, ‘Diksha¡’, ‘Di’ and ‘ksha’. ‘Di’, means what is given or the person capable of bestowing divine grace. And ‘ksha’ means one who is capable of assimilating. On one side is the benediction of the one (The Guru) who is capable of imparting the Lord’s grace and on the other hand is the assimilating capability of the aspirant. The combination of these two is Diksha. When the Guru initiates His disciple with the mantra, He also bestows His sensitive power of intuition and empowers the disciple with His ‘sankalpa’ (benign resolve) as well. When a farmer sows seeds in his farm, a stranger cannot tell whether the seeds are sown. But slowly and surely, when the seeds are watered and nurtured, they gradually sprout forth and only then there is proof that seeds were sown. Similarly, we are unaware of what is imparted unto us at the time of Mantra-Diksha. But when we water that seed in the form of spiritual practices and devotion, the hallowed grace of Mantra-Diksha does sprout forth.
Diksha is of three kinds: Shambhavi-Diksha, Mantra-Diksha and Sparsh-Diksha. Shambhavi-Diksha is given through a glance as Shukdev Muni gave to king Parikshit on the fifth day of the seven-day long narration of the holy Srimad Bhagwat. Sparsh-Diksha is given through sparsh. Mantra-Diksha is given through a mantra. The greater the spiritual elevation of the Guru, the more effective is the mantra given by him. If an ignorant illiterate man tells you to chant ‘Rama’, it will not benefit you so much. But the same ‘Rama’ coming from the mouth of a God-realized Saint like Ramanandji (The Sadguru of Kabirji), becomes a powerful mantra. Kabirji performed japa of the mantra with faith and devotion and became accomplished. The mantra was the same ‘Rama’ but in this case the inner self of the Guru was perfect with enlightenment.
If a peon says something, it does not carry much weight. But if the same thing is uttered by the Prime Minister, then it becomes very effective. The mantra given by Saints of great spiritual accomplishment delivers us when practised with faith and devotion. Mantra = manan (reflection) + antar (in heart); that which is to be reflected upon in the heart. Alternatively, mantra = mann (the mind) + tarr (deliver), that which delivers the mind from samsara.
The smaller the mantra given at the time of Mantra-Diksha, the more rhythmic its recital and the more convenient and propitious it is for the aspirant. This leads him fast on the track of spiritual progress.
Naradji was a Saint who was completely un-attached to any community or sect. His prime concern was the welfare of anyone coming in contact with him. Those who have the welfare of others close to their hearts, are ‘Lok Sants’ (Universal Saints). When Naradji initiated the robber, Valia, the mantra had a longer ‘Ra’ and a shorter ‘ma’, and ‘ma’ preceded the ‘Ra’. Valias, life-force was in the lower centres of the subtle body. Naradji gave the mantra knowing fully well that japa of ‘maRa’ would produce vibrations in those centers and gradually he would reach the higher centres without fail. He blessed Valia with Shambhavi-Diksha as well, thus transmitting his own spiritual energy unto him. Valia started japa of ‘maRa’ in right earnest.
Gradually his Kundalini was awakened with the japa becoming more and more rhythmic, and thus the robber was transformed into Valmiki Rishi.
Scientific Basis of Mantra-Japa
This experiment was carried out in a western country. A team of distinguished and highly learned men and women had congregated in a well-decorated room at Lord Litton’s residence. All of them were well acquainted with the twentieth century science and its various inventions and discoveries. Renowned researcher, Mrs. Watts Hughes, was singing a song with music played on an ordinary guitar.
When she played a particular tune, the effect was miraculous. Star-shaped forms were seen dancing on the screen erected nearby. As soon as the tune was stopped, the forms disappeared.
The singer started another tune. Forms of a different type were seen. She went on playing different tunes and each time different types of forms were seen stars, serpentine forms. Triangular and hexagonal forms, multi-coloured charming flowers, fierce marine creatures, trees laden with flowers, vast expanse of sea waters all these things were seen one after another. This spectacular phenomenon kept the spectators literally spellbound. Finally, when the singer stopped all music the forms disappeared as well.
Once again Mrs. Watts Hughes started a tune and.a serpentine form was seen too. She played the tune many times and each time the same form was seen. Thus Mrs. Watts Hughes arrived at the conclusion that there does exist a natural correlation between the musical notes and the respective forms.
Similarly experiments and exhibitions have twice been conducted on the same subject in France. In one of these exhibitions, Madam Lang played a tune and Mother Mary appeared on the screen with Jesus Christ in her lap. On another occasion, an Indian musician played the ‘Bhairavi Raga’ and there appeared the form of Bhairava.
Such experiments have also been carried out in Italy. A young lady learnt to play a particular Vedic verse on the guitar from an Indian master. After vigorous practice, she played the tune on the bank of a river, placing the guitar on the sand. She was amazed to see a form appearing on the sand. She told some scholars about it. They took a photograph of the form. The form turned out to be that of Maa Saraswati, holding a book and a lute in her hands, as she always does. Whenever the lady played that tune with concentration, the same form of Maa Saraswati would appear.
Thus there is but a natural and psychological correlation between the sounds and the resultant forms. The western world has discovered this fact only now, but in India, the propitious japa-yoga was founded on this very scientific theory millions of years ago. Our ancient Rishis had discovered beej (rudimental) mantras through painstaking and minute exploration. Gods were pleased by systematic japa of these beej mantras, and siddhis were attained.
After a great deal of experimentation, research and analysis, Psychologists have established that the thoughts that recur in the mind become imprinted thereon. Such thoughts keep appearing in the mind time and again. The mind derives pleasure out of them and gradually becomes engrossed therein. Other thoughts, howsoever propitious and noble they may be, don’t appeal to the mind. It soon gets bored with them and flees from them to the safe haven of its preferred thoughts. Our learned sages, the fathers of holy scriptures have called such thoughts as samskaras. These samskaras determine the positive and negative nature of human actions and thereby one’s image in the society.
It is one’s thoughts that are reflected in his action or words. The roots of all one’s actions have their origin in the thoughts and emotions arising in the mind. Thoughts make one the kind of man one is. One’s personality is simply a reflection of the inner thoughts of an individual.
Japa puts a restraint on our thoughts. Repeating a (Mantra) word and listening to it has a profound impact on our mind as the meaning and the thought represented by the word become imprinted on our mind. With sustained repetition, this impression goes deep into our psyche and becomes a samskara. The samskara then becomes our nature, which ultimately governs our actions.
At the time of japa, a mental picture of one’s tutelary deity, along with His various attributes is formed. This brings forth a pious metamorphosis of one’s samskaras. Consequently, his mind is purged of thoughts of ignorance and illusion. The vile samskaras and feelings of greed, delusion, envy, malice, egotism, anger, etc. gradually wither away. Tamasic and rajasic thoughts soon give way to sattvic ones.
Just as in uttering ‘mango’, the form, colour, properties and taste of a mango are recalled to one’s mind; the name of a stinking substance incites abhorance; similarly the name of the cherished Lord brings forth divine virtues to the mind; the mind is purified and is purged of perverse thoughts. The aspirant attains divinity. Japa is, thus, an easy and scientific way in realizing one’s tutelary deity.