Brahmanyaadhaaya karmaani Sangam tyaktvaa karoti yaha Lipyate na sa paapena Padma patram ivaambhasaa!
Meaning of this slokha : The person who does actions, offering them to Brahman(the Supreme), abandoning attachment is not tainted by sin, just as a lotus leaf which remains unaffected by the water on it.
The Mahabharata is an epic that comprises one hundred thousand stanzas of verse divided into eighteen books, or parvas. It is the largest single literary work in existence.
Originally composed in the ancient language of Sanskrit sometime between 400 BC and 400 AD, it is set in a legendary era thought to correspond to the period of Indian culture and history in approximately the tenth century BC. The original “author” was Vyasa who tried to tell about the Great War between the Pandavas and the Kauravas – cousins who claimed to be the rightful rulers of a kingdom.
The background to get to where the epic starts is very confusing (in medias res). I’ll present the background a bit here just to lay the groundwork.
King Santanu married a strange woman he found by the river. They had many children and she drowned all of her children. The king stopped her from drowning the last child (a boy). She then said she was a goddess and that this child was a god but had to remain on earth as punishment for stealing a sacred cow in a past life. The child was named Devavratha, but to confuse you he is called Bhishma (one of firm vow).
The goddess went back to wherever it is that goddesses go, and the king continued ruling.
One day he fell in love with a woman who ran a ferry; her name was Satyavathi. King Santanu asked her father if he could marry her, and he said yes, but only if Satyavathi’s children inherit, leaving poor Bhishma out in the cold. Bhishma was actually cool with this and said he would remain celibate so that he never had children. Thus, King Santanu and ferry woman Satyavathi married. They had two boys: one had no children and died in battle, and one (Vichitravirya) grew to adulthood and married two women (Ambika and Ambalika). But before either of his wives had children, Vichitravirya died and not long after that King Santanu also died. Thus, the only surviving member of the royal family was Bhishma who had taken a vow of celibacy and refused to break it.
What Queen Satyavathis had not told anyone that before she was married she had actually been born from a fish and had had an encounter with a sage and given birth to a son named Vyasa. So even though Vyasa isn’t exactly the heir, but did inherit. Thus with his yogic vision, Vichitravirya’s two wives progeny took place, they had two children. Ambika gave birth to a boy named Dhritarashtra. He was nice and should have become the king, but he was born blind. Meanwhile, Vichitravirya’s other wife gave birth to a boy named Pandu. Dhritarashtra, being blind, realizes he can’t really rule, so he gives his kingdom to his brother Pandu. Pandu loves to hunt. One day he is out hunting and he kills a deer while it is in the middle of “love play.” Turns out this is no ordinary deer but a god who curses Pandu. The curse states that Pandu, if indulged in physical closeness would die…though he had two wives but no kids at this time – Kunthi and Madri. He decides that he can’t rule, so he and his wives go away into the woods. One day Kunthi, in her former days, calls out for the sun god. He actually appears and she is freaked out. He says, don’t call me unless you want me. He essentially ravishes her, though it’s presented in the book as somewhat consensual. She gives birth to a boy names Karna but sends him down the river in a basket. He is discovered and raised by a Drithrashtra’s Charioteer and his wife.
Pandu tells Kunthi to have relations with some other gods and have children.
Kunthi gets with Yama (god of death and justice) and she gives birth to Yudhistira. Then she gets with Vayu (god of the wind) and has Bhimasena. Finally she does the deed with Indra (chief god) and gives birth to Arjuna. Meanwhile, Pandu’s second wife, Madri, entices the gods Aswins and has twins Nakula and Sahadeva. They are all boys, they are all awesome and they are collectively known as the Pandavas. The epic focuses on these guys. Pandu just can’t resist his urges and tries to have sex with his wife Madri. He dies in her arms and she flings herself on his funeral pyre. Kunthi (Pandu’s other wife) takes the boys to the blind brother of Pandu, Dhritarashtra, to be raised, inherit the kingdom. Meanwhile, Dhritarashtra (Pandu’s blind brother) married the princess Gandhari and becomes a blind king (not a desirable leader) wife. She blindfolds herself in sympathy of his blindness and never sees again. While Pandu was out in the woods with his two wives avoiding sex, Dhritarashtra became king, and he and Gandhari had 100 sons (I00 born quite delayed) that she harbors in her womb for years. she wacks her womb in frustration and vyasa creates an incubation room to get them all safely delivered. These sons are not good boys and fight with their cousins all the time. The oldest of these children is named Duryodhana and he’s a real baddy. This collection of boys is called the Kauravas.
All 105 boys are looked after by Bhishma who is constantly trying to train them and have them get along.
The epic is an ongoing feud between the Kauravas and Pandavas.
The evil brothers Duryodhana were envious of their cousins Yudhistira, Bheema, Arjuna, Nakul and Sahadev and started scheming to dethrone him. Their first attempt to kill the Pandavas was by burning them inside a palace. The Pandavas managed to escape, but then the evil brothers once again attempted to gain control.
Again they challenged the eldest brother Yudhisthira to a game of dice which led Yudhisthira to lose everything, including his and his brothers’ wife, Draupadi. He, along with his brothers and their wife Draupadi, were exiled from the kingdom. For twelve years they had to live in the forest and upon the thirteenth year they were to hide in a city in disguise. It was during those thirteen years that the brothers grew to learn what it was like to live with the bare minimum and became more knowledgeable. After the thirteenth year Duryodhana decided that he would fight against them which led to a huge war and the deaths of many. Many died from both sides and after the war, they realized that nothing was really gained.
The saddest part included the disrobing of Draupadi who cursed the kauravas.
Truly the dharma of the Bharatas is lost, their own dharma is Violated.’ Said Draupadi. Dharma, the sacred law, invested with divine authority, based on the Vedas, sacred scriptures is revealed by the Divine. In Mahabharata, the great sage Narada, tells King Yudhisthira, that dharma is trayi-mula. Trayi ‘Three principle Vedas’, the Rg-, Yajur-, and Sama-veda; and the ‘mula’ “root, foundation or basis”. Dharma is the root of the Vedas. But it is not always easy for mere mortals to arrive at dharma-viniscaya, a firm decision about dharma. Yama, the lord of death, is said to be “a knower of dharma-viniscaya” for his duty is to reward and punish conditioned souls on the basis of their compliance and noncompliance with dharma. It is a tangible, substantial, central issue. An act is either dharma or adharma. Read… A dramatic discussion of Dharma, when Yudhisthira gambles away his chaste wife Draupadi. Unable to tolerate the prosperity and fortune of the Pandavas, Duryodhana and Sakuni arranged to rob the five brothers of their kingdom through a crooked gambling match. Having lost everything, Yudhisthira finally gambled away Draupadi. Draupadi is dressed in a single blood-stained garment, for she is in her menstrual period. Duryodhana’s wicked brother Duhsasana drags her into the assembly hall. Nothing could be more cruel and impious, yet in the assembly of great men, Draupadi is left to defend her own honor. Debate in the assembly hall centers on dharma… she will not give up her dignity and chastity by obeying the Kuru order. she fearlessly defies them, placing her faith in the power of dharma. Duhs asana claims that in the deceitful gambling match, the Kurus have won Draupadi “by dharma”, i.e. in accord with the principles of noble, religious life. She tells that ‘The king [Yudhisthira] is the son of [the god] Dharma and he is situated in dharma. But even by the order of my husband, I will not agree to pollute myself by giving up my principles, not even to an infinitesimal degree!’. She fully condemns the proceedings and…’Let there be a curse! Truly the dharma of the Bharatas is lost, here in the assembly all the Kurus watch as the boundary of their own dharma is Violated.’ …Draupadi’s argument was simple and powerful. Normally, a husband held authority over his wife. But since the husband had already gambled away himself, and thus had no authority over himself, he clearly had no authority over his wife. -As one who had given up all personal pleasure for the sake of dharma, Bhisma was unable to act. -Bhima, second Pandava brother sees clearly that an intolerable offense has been committed against a godly lady, responds with unmitigated rage. He even threatens to burn the arms of his elder brother Yudhisthira, who has wagered Draupadi. -Arjuna’s concern for dharma extends beyond the case of Draupadi. It is believed that the Pandavas had a divine mission on earth, to assist the Supreme Lord Krsna in His task of destroying the wicked, saving the pious…so that they could establish dharma on earth. -Only Vikarna, brother of Duryodhana took the side of Draupadi. -Karna calls her a ‘harlot’. -Wicked Duryodhana finally decides to strip Draupadi naked in the public assembly, she simply took shelter of the Lord, the highest personification of dharma. The great soul Krsna, who was invisible, but who is dharma, covered her with a mass of variegated cloth. -Then Vidura, the knower of all dharma, said Dharma was being injured here. He pointed the members of the assembly have either spoken falsely in claiming that the false gambling match was dharma, or have simply kept silent. Karna and Duhsasana then proceeded to cruelly drag Draupadi in the assembly. Draupadi spoke, finally revealing that this total disregard of dharma signaled the end of the Kuru age. In reply, Bhisma confirms that the failure of the kings, especially the Kurus, to protect dharma, signals the end of the Kuru dynasty.
The most dramatic figure of the entire Mahabharata, however, was Krishna who was the supreme personality of Godhead himself, descended to earth in human form to reestablish his devotees as care takers of the earth, and who practiced Dharma. Krishna was the cousin of both parties, but he was a friend and advisor to the Pandavas, became the brother-in-law of Arjuna, and served as Arjuna’s mentor and charioteer in the Great War. Krishna is portrayed several times as eager to see the war occur, and in many ways the Pandavas were his human instruments for fulfilling that end. Throughout their lives and the terrible Great War, there were examples of the ethical gaps between men which were never resolved. In the aftermath of the war, Yudhishthira alone was terribly troubled, but his sense of the war’s wrongfulness persisted to the end of the text. This was in spite of the fact that everyone else, from his wife to Krishna, told him the war was right; even the dying patriarch, Bhishma, lectured him at length on all aspects of the Good Law (the Duties and Responsibilities of Kings). In the years that followed the Great War, the only survivors on the part of the Kauravas, Duryodhana’s parents, King Dhritarashtra and his queen, Gandhari lived a life of asceticism in a forest retreat and died with yogic calm in a forest fire. Kunti, the mother of the Pandavas was with them too. Krishna departed from this earth thirty-six years after the Great War. When they learned of this, the Pandavas believed it was time for them to leave this world too and they embarked upon the ‘Great Journey,’ which involved walking north toward the polar mountain that is toward the heavenly worlds, until one’s body dropped dead. One by one, beginning with Draupadi, the Pandavas died along the way until Yudhishthira was left alone with a dog that had accompanied him from the start. Yudhishthira made it to the gates of heaven and there refused the order to drive the dog back, at which point the dog was revealed to be an incarnate form of the God Dharma (the God who was Yudhishthira’s actual, physical father), who was there to test Yudhishthira’s virtue. Once in heaven Yudhishthira faced one final test of his virtue: He saw only the Dhartarashtra Clan in heaven, and he was told that his brothers were in hell. He insisted on joining his brothers in hell, if that were the case! It was then revealed that they were really in heaven, that this illusion had been one final test for him.
The Bhagavad Gita
The Bhagavad Gita forms a section of the sixth book of the Mahabharata, an important Sanskrit epic in the Hindu tradition that recounts a lengthy struggle and brief war between two sides of the Bharata family—the Pandavas and the Kauravas—over their kingdom of Hastinapura. The Gita recounts a dialogue in the moments leading up to the war between the Pandava warrior Arjuna and his charioteer and trusted advisor, Krishna, who turns out to be a worldly incarnation of Vishnu, a god who serves as the Supreme Being in many forms of Hinduism. However, Arjuna and Krishna’s dialogue is actually recounted through a frame story: Sanjaya, an advisor to Dhritarashtra (the Kauravas’ father and the blind king of Hastinapura), reports this dialogue to the king after the Pandavas have already won the war.
In the first of the Gita’s eighteen sections or discourses, Sanjaya describes the extensive Pandava and Kaurava armies that meet to fight on the “field of dharma.” While the Kauravas have more men, the Pandavas seem to have the gods’ favor, as they respond to the Kauravas’ impressive conch horns with divine ones that shake the earth and sky. As Krishna drives Arjuna’s chariot into the middle of the battlefield, Arjuna realizes that he cannot bear to kill his cousins, which he believes would destroy the dharma, or moral standing, of his entire family and poison any pleasure he might derive from victory. He lowers his weapon and begins to weep.
Krishna reprimands Arjuna at the beginning of the second discourse, calling him a coward and suggesting that he is blind to the fundamental truth that people’s souls do not die with their bodies. Rather, the eternal soul is reincarnated in another body, so Arjuna should not grieve for his family members but instead follow his dharma as a kshatriya (warrior) by fighting. If he wins the war, Arjuna will rule the earth; if he loses, he will ascend to heaven; but if he refuses to fight, he will disgrace himself. In addition to grasping these truths intellectually, Krishna says that people can learn to stop clinging to the fruits of action, turn away from the false realm of the senses, and free themselves from negative emotions by practicing yoga. Each of these routes promises to help people dissolve their sense of self, transcend the material world, and blissfully reunite with the absolute being called Brahman.
In the third discourse, Arjuna asks why Krishna wants him to act if he believes that enlightenment comes from restraining one’s impulse to action. Krishna argues that everyone must act by virtue of being in the world, but that these actions are the workings of material elements called gunas rather than the will of the individual soul. The only pure form of action is sacrifice to the gods, which leads the gods to sustain human life on earth.
Krishna begins to reveal his true nature to Arjuna in the fourth discourse: he is eternal, intervenes in the universe whenever necessary to maintain dharma, and dedicates himself to those who perform sacrifices for him—especially those who sacrifice their knowledge by surrendering it to him.
In the fifth discourse, Arjuna notes that the renunciation of action (samnyasa) and yoga (which is a form of action) seem to be opposites, yet Krishna considers both as viable means to enlightenment. Krishna replies that yoga is a means to renunciation, because it allows people to overcome their ignorant motivations for action. In the sixth discourse, Krishna explains that this meditative yogic discipline allows people to understand their unity in Brahman with all other beings, which can lead them to transcend the cycle of rebirth (samsara) or, at the very least, reincarnate into purer bodies.
In the seventh discourse, Krishna explains that he truly encompasses everything, from all the material things that comprise the earth to his higher being, the force that creates and dissolves the world. His true being is formless, timeless, and beyond all dualities; he loves the wise few who understand these fundamentals. In discourse eight, Krishna suggests that people can transcend rebirth and join him directly if they learn to fix their minds on him constantly, and particularly at the moment of death. The ninth discourse expands on Krishna’s all-pervasive nature, absolute power over the world, and providence over those who worship him.
In the tenth and eleventh discourses, Krishna turns from an intellectual explanation of his power to concrete demonstrations of it. The god professes his love for Arjuna, who in return acknowledges him as the highest being of all and asks about his divine forms. Krishna begins to enumerate these forms, declaring himself the greatest of each kind of thing, person, and force that exists in the world as well as the characteristics in virtue of which such kinds exist at all—he is wisdom among the wise and authority among rulers, silence among the hidden and “the ancient seed of all beings.” But Krishna’s numerous descriptions barely scratch the surface of his infinite power; he shows himself to Krishna in the eleventh discourse, taking on a form with innumerable eyes, mouths, and limbs that seems to contain everything, including infinite light, all the Bharata warriors, the entire world, and all the other gods. Arjuna worships Krishna with shock and fear, apologizing for his ignorance and asking the “Incomparable One” for mercy and patience. Krishna notes that nobody—not even the gods—has seen this form before.
After securing Arjuna’s eternal fealty, Krishna goes on to explain that it is easier for devotees to worship his embodied forms than to grasp his true, formless self and offers practical advice for Hindus of different dispositions in his twelfth discourse. In the thirteenth, he distinguishes the body from the eternal, immaterial soul that bears various bodies on its way to enlightenment. The gunas that comprise the body and bind the soul to it—sattva (purity), rajas (passion), and tamas (ignorance)—are the subject of Krishna’s fourteenth discourse. By relinquishing rajas and tamas for the sake of sattva, people can rise up toward disembodiment through the cycle of reincarnation (samsara). Krishna begins the following discourse with the image of a holy ashvattha tree whose roots can be severed by “the strong axe / of non-clinging”—again, by relinquishing one’s attachments to action, one can overcome even the most firmly rooted connections to the world and integrate oneself into the indestructible, eternal spirit that lies behind apparent reality.
In his sixteenth discourse, Krishna distinguishes characteristics of the divine person nearing enlightenment—like truthfulness, self-control, discipline, compassion, and courage—from those of greedy, angry, demonic people who turn away from Vedic laws and elevate desire above God. Arjuna asks Krishna to elaborate on Vedic rituals in the seventeenth discourse, and the Lord tells him that sattvic people perform sacrifices according to Vedic law in order to honor the gods and without any simultaneous material goals. He also outlines three forms of food, bodily discipline, and gift-giving in accordance with the three gunas.
In the final discourse, Krishna emphasizes the distinction between renouncing all action—which usually happens because of desire—and acting for action’s sake, without an attachment to consequences or desires. People who can relinquish this interest in the fruits of action are called tyagis, and in their actions, they perceive all beings as eternal dimensions of the same unified whole, following their dharma fearlessly and steadfastly. He notes that dharma often follows one’s position in the caste system—which in turn reflects people’s inner nature—and emphasizes that one must fulfill this prescribed role, even if imperfectly, in order to purify oneself.
Accordingly, Krishna implores Arjuna once again to fight the war but reminds him that the decision is his alone. Finally, Krishna requests Arjuna’s absolute devotion and charges him with spreading the Gita’s message to those sufficiently disciplined and devoted to properly receive “this highest, hidden truth.” Arjuna resolutely agrees; in the Gita’s closing lines, the minister Sanjaya expresses his gratitude and enthusiasm at hearing Krishna’s words and declares that Arjuna is blessed to bring “splendor, / victory, well-being, / and wise conduct”
Nama Japam(repetition) or Nama Sankeertanam is the japa or Sankirtana of nama (name) of the Almighty. The devotee chooses Ishta-deva or Ishta devata (Sanskrit iṣṭa-deva(tā), literally “cherished divinity” from iṣṭa “desired, liked, cherished” and devatā “godhead, divinity,” or deva “deity”) and picks up a name of the Ishta deva to repeatedly chant the name vocally or in the mind any time, anywhere. Devotees can form a group and do sankeertanam or singing together of name of the Almighty.
Bhishma considered chanting of the Vishnu sahasranama the best and easiest of all dharmas, or the means to attain relief from all bondage.
Adi Sankaracharya, the Advaita enlightened master, in verse 27 of his hymn, Bhaja Govindam, said that the Gita and Vishnu sahasranama should be chanted and the form of the Lord of Lakshmi-Narayana should always be meditated on. He also said that the Sahasranama bestowed all noble virtues on those who chanted it.
Sri Krishna has mentioned in Srimad Bhagavad Gita, that He resides in the hearts of those who chant and sing His namas.
This not only strengthens the brain neuron chips but also emits the brain wave at a very conducive limits that can revibrate the energies into one’s own body. Besides, the thought and thinking of a person can also be regulated to divine path. That’s the exact value, which bring every Bhakta known as devotees of Sri Maha Vishnu.
Every Name of Sri Vishnu has a meaning to it; quite apart – the phonetic vibrations by chanting each Name known as “Nama” and the chain of names known as “Namavali” produces very fantastic results of vibrations that are very essential for humans knowledge and wisdom. What the phonetic sound vibrations create to the chanter or to the one who hears it is very well established by many eminent scholars. For attainment of spiritual liberation, one must involve himself/herself to the glories of the Lord Sri Mahavishnu, by reciting the entire slokhas.
The birth of Sri Vishnu Sahasra Nama – The 1008 Names of Sri Maha.
The legend would have it that at the end of the epic Mahabharata war, Bhishmacharya was awaiting the sacred hour to depart from his physical body unto the lotus feet of the Lord. Yudhishtira, the eldest of the Pandavas, was desperately looking for the answers to matters relating to Dharma and Karma. Lord Sri Krishna, who understood Yudhistira’s uneasy mind, guided him to Bhishma to learn insight in to this precious knowledge. It is relevant to mention that Bhishma was acknowledged to be one of the twelve most knowledgeable people. The other eleven being Brahma , Narada , Siva , Subramanya , Kapila , Manu , Prahlada , Janaka , Bali, Suka and Yama .
As directed by the Lord, he meets Yudishtra. At their meeting, Yudhistira presented Bhishma with six questions.
1. kimEkam dhaivatam lokE?
Who is the greatest Lord in the world?
2. kim vaapyEkam parAyaNam?
Who is the one refuge of all?
3. stuvantam kam prApnuyuh mAnavah subham?
By glorifying whom, can man attain peace and prosperity?
4. kam arcanat prApnuyuh mAnavaah subham?
By worshipping whom can man reach auspiciousness?
5. kO dharmah sarva dharmANaam bhavatah paramO matah?
What is, in thy opinion, the greatest Dharma?
6. kim japam mucyatE jantur janma samsAra bandhanAth?
By doing Japa of what, can creature go beyond the bonds and cycle of birth and death?
Bhishma responded by reciting the one thousand names now hailed as the Vishnu Shasranama, and reminded him that either by meditating on these names or by invoking the names through archana (Offering), our minds can be lifted to higher consciousness.
Once, way back in the 1940’s or 50’s, someone was interviewing Sri Maha Periyava. That gentleman recorded the interview using a tape recorder. Periyava then posed a question,
* “Does anyone know which is the oldest known tape recorder?” *
Nobody was able to answer. Then Sri Maha Periyava asked another question;
“How did Vishnu Sahasranamam come to us?”
Someone said Bheeshma Pitamah gave it to us.
All agreed. Then Sri Maha Periyava posed another question;
“When all were listening to Bheeshma on the battlefield, who took the notes at Kurukshetra?”
Sri Maha Periyava explained
“When Bheeshma Pitamah was glorifying Krishna with Sahasranamam, everyone was looking at him including Sri Krishna and the sage, Veda Vyasa. After he finished the 1000 Namas, all opened their eyes. The first to react was Yudhistirar. He said, ‘Pitamah has chanted 1000 glorious names of Vasudeva. All of us listened to it but none of us have noted it down. The sequence is lost ‘. Then all turned to Sri Krishna and asked for His help. As usual He said, ‘I was also listening like the rest of you. What can we do? ‘
Then all beseeched Sri Krishna to help them recover the precious rendition. Then Sri Krishna said, ‘It can only be done by Sahadeva and Vyasa will write it down.’
Everyone wanted to know how Sahadeva could do it. Krishna replied, ‘Sahadeva is the only one amongst us wearing the Shuddha Sphatika. If he prays to Shiva and does dhyanam, he can convert the Sphatika into waves of sound and Vyasa can write it down. Then both Sahadeva and Vyasa sat in the same place under Bheeshma Pitamah, where he had recited the Vishnu Sahasranamam. Sahadeva started doing the dhyanam to recover the sound waves from the Sphatika.
The nature of Sphatika is that it will capture sounds in a calm environment which can be got back with proper dhyanam of Maheswara who is Swethambara and Sphatika. So, the world’s earliest tape recorder is this Sphatika which gave us the wonderful Vishnu Sahasranamam. When Sri Maha Periyava explained this all were stunned… From the Sphatika recording, the grantha came to us through Veda Vyasa.
The main body of Sri Vishnu Sahasranama consists of 107 stanzas which contain the one thousand names of Sri Maha Vishnu. Every one of the one thousand names is full of significance and refers to one particular guna (quality, characteristic, or attribute) of Paramatma. These names invoke a sense of bonding with the Lord. The meanings of the names give us an understanding and depth of God as there is a deep connection between the name and the named.
Why were these 1008 names chosen?
Does the Lord get absolutely defined by these one thousand names? The Vedas affirm that God is neither accessible to words nor to mind. It is said that you cannot comprehend the Paramatma with the human mind alone, even if you spend all your life trying! Given this infinite nature of the Paramatma, who is not governed or constrained by any of the physical laws as we know them, the choice of a thousand names of Vishnu by Bhishma should be recognized as a representation of some of his better known qualities that are repeatedly described in our great epics.
Some might say that they do not understand the meaning of the Sanskrit words, and therefore do not feel comfortable chanting them. But learning the chanting of prayers even without knowing the meaning is a worthwhile act, and can be compared to finding a box of treasure without the key. As long as we have the box, we can open it whenever we get the key of knowledge later. The treasure will be there already.
Others might feel that they do not know the correct Sanskrit pronunciation, and do not want to chant incorrectly. There is an analogy of a mother to whom a child goes and asks for an orange. The child does not know how to pronounce the word “orange” and so asks for “ange”. The mother does not turn away the child and does not refuse to give the child the orange just because the child does not know how to pronounce the word. It is the bhaava (spirit) that matters, and so as long as one chants the name of God with sincerity, considerations such as not knowing the meaning, not knowing the pronunciation, etc, do not matter, and God will confer His blessings on us, there is no way a devotee of Vishnu can meet with any dishonor or disgrace of any kind.
Phala Sruti – The Benefits:
The necessity of cleansing our body regularly to maintain hygiene and good health is recognized by everyone. But with the busy nature of today’s world, we do not see our mind the same way as we see our body. As a consequence, the need for keeping our minds clean is not appreciated.
Those who do not cleanse their mind on a regular basis become mentally ill over a period of time.. Prayers are a means to mental cleansing when they are chanted with sincerity and devotion. The importance of chanting Sri Vishnu Sahasranama is that the deity being worshiped is none other than Vasudeva. Sri Vedavyasa, who was responsible for stringing the naamas together in a poetic form, points out that it is by the power and command of Vasudeva that the Sun, the Moon, the stars, the world and the oceans are controlled. The whole universe of the Gods, Asuras and Gandharavas is under the sway of Lord Krishna. In Bhishma’s expert judgment, chanting Vasudevas’s name with devotion and sincerity will ensure relief from sorrows and bondage. The person who recites is not the only one who benefits, but also those who for whatever reason are unable to chant benefit by just hearing the chanting as well.
Authenticity blends the inner and the outer with strength and with highest beauty. It really does not matter, how one looks at you, with which impression.
If you can authenticate your actions, your inner power shall protect you.
How much you have served your family, need not be certified by others.
I do not think your husband has any such opinions. He was a wonderful son for a mother. He lives his life with his own understanding of it. He is intelligent and believes things in a different way. But he too understands how you have supported him. His manners and expressions are not as per your expectations. And you have accepted them as they are. Do not limit your strength of accommodating. You are a huge power house of tolerance and simple purity. Purity always leaves a mark even on a mountain heart.
We all live our lives as we have learnt relationship, respect and love. Life is a divine gift. We have to manage it with the support of our own divinity.
High values offer broad vision.
Broad vision gives rise to burning desire.
Burning desire leads to focused intent.
Focused intent stimulates committed action.
One thing we learnt from the path… to be honest and offer love and respect.
In course of doing that we must practice restraint. Wherever one does not need your offering, stop offering.
Many rarely understand beauty of support & love.
There is nothing to be worried too. We need not bother.
People who do not contribute much become showier.
IF YOU CARE ABOUT WHAT OTHERS THINK OF YOU…….
THEN YOU WILL ALWAYS BE THEIR SLAVE.
Never bother other’s comments.
You are sufficiently awakened to live your life with dignity. Empower yourself with your status and offering. Say politely anything you do not agree. Do not argue with superiors and also with your husband. Keep silence.
Our Master walks every step you walk. And I am with my darling daughter every moment.
Talk with me when you feel alone. Lord shall make everything alright.