Diwali - A Festival of Light & Happiness
दीवाली - दीपों व खुशियों का त्योहार
http://www.hindufestivals.in/diwali/deepavali.html
http://www.hindufestivals.in/diwali/floating_lamps.mpg
HARiOMSAiRAMKRiSHNA
Thursday, December 16, 2010
Wednesday, December 15, 2010
MUDRA {HAND MAGiC}
The index finger is folded into the space between thumb and this finger, so that the nail touches the fold. The outer lower corner of the thumb's nail touches the inner lower corner of the pinky finger's nail.
Emotional / spiritual use
To overcome sadness or an unnecessary resistance to situations, this mudra can help to get into a mood of acceptance.
Hold the finger positions with both hands, for at least a couple of minutes.
HARiOMSAiRAMKRiSHNA
GEETA {TYAGi}
http://www.hinduyuva.org/tattva-blog/2009/05/yogi-geeta/
http://www.hinduyuva.org/tattva-blog/2009/04/yog-geetha/
Real concept of “Yogi” as preached in the Geeta
Bhagwad Geeta is “Yog Shastra”.Sri Krishn has preached in length about all the possible metaphysical terms which are necessities of a seeker to know about while traversing on path of real spiritualism. He has very clearly defined the terms “Yog” and “Yogi” as well in details. He has preached Arjun in verse forty six of Chapter six:
tapasvibhyo ‘dhiko yogi
jnanibhyo ‘pi mato ‘dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna
“Since yogi is superior to men, who do penance, or men who follow the path of discrimination, or men who desire the fruits of action, O Kurunandan, you should be a doer of selfless action.”
A yogi, doer of selfless action, surpasses all ascetics, men of knowledge as well as those of action. So Krishn’s final counsel to Arjun is that he should be a yogi. This necessitates an appraisal of what all these types are. The ASCETIC is one who practices severe austerities and mortification of the body, mind, and senses to shape the yog which has not yet started flowing through him like an unimpeded current. The DOER is one who is engaged in the ordained task after knowing it, but who applies himself to it without either making an appraisal of his own strength or a sense of dedication. He is just engaged in the carrying out of an enterprise. The MAN OF KNOWLEDGE, follower of the Way of Knowledge, is engaged in the performance of the deed of yagya only after gaining a full understanding of the process from a noble mentor, an accomplished teacher, as well as with a clear appraisal and judgment of his own strength; he holds himself responsible for both profit and loss in the undertaking. The YOGI, doer of selfless action, performs the same prescribed task of meditation with a sense of total surrender to the adored one; the responsibility for the success of his yog is borne by God and the Yogeshwar. Even when there are prospects of failure he has no fear, because the God, whom he craves for, has taken upon himself the task of supporting and upholding him. All the four types of action are noble as such. But the ascetic, the man of penance, is still engaged in equipping himself for yog. The doer, the man of action, engages in action just because he knows that it has to be undertaken. These two may fail, because they have neither a sense of dedication nor a proper discernment of their assets and liabilities. But the follower of the Way of Knowledge is aware of the means of yog and also of his own strength. He holds himself responsible for whatever he does. And the yogi, the doer of selfless action, has cast himself at the mercy of his adored God, and it is God who will protect and help him. Both of these tread well on the path of spiritual salvation. But the way on which the safety of the worshipper is looked after by God is the superior of the two. It is acknowledged by Krishn. So the yogi is the most superior of men and Arjun ought to be a yogi. He should engage in the task of performing yog with a sense of complete resignation. The yogi is superior, but even better is that yogi who dwells in God through his Self. Now let us discuss here about the definition and some characteristics of “Yogi” as preached by Sri Krishn in Bhagwad Geeta.
Sri Krishn preaches in first verse of Chapter six:
anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah
“The man, who performs the ordained task without desiring its fruits, rather than the one who just gives up (lighting) the sacred fire or action, is a sanyasi and a yogi.”
Sri Krishn insists that only that man who has made true renunciation or achieved yog who engages in the one action that is worthy of doing with absolutely no desire for any rewards. No one becomes a sanyasi or a yogi by just desisting from the ordained action. There are many kinds of work, but out of them the action which is fit to be undertaken and which is ordained is only one. And this one action is yagya which means “worship,” the one means for the attainment of God. The practice of it is action; and the man who does it is a sanyasi and a yogi. If a man has just stopped lighting fire or tells himself complacently that he has no use for action because he possesses Self-knowledge, he is neither a sanyasi nor a doer of selfless action.Sri Krishn further speaks about this:
“Remember, O Arjun, that yog (selfless action) is the same as renunciation (knowledge), for no man can be a yogi without a total rejection of desire.”
What we know as renunciation is also yog, for no man can be a yogi without giving up all his desires. In other words, sacrifice of desire is essential for men who have chosen either of the ways. Superficially it appears so easy, for all that we need to do in order to become a yogi- sanyasi is to claim that we are free from desire. But according to Sri Krishn it is by no means so. He adds:
“Whereas selfless action is the means for the contemplative man who wishes to achieve yog, a total absence of will is the means for one who has attained to it.”
Performance of action to achieve yog is the way for the reflective man who aspires to selfless action. But when repeated practice of the deed gradually brings one to the stage at which the final outcome of selfless action emerges, absence of all desire is the means. One is not rid of desire before this stage; and further he says:
yada hi nendriyarthesu
na karmasv anusajjate
sarva-sankalpa-sannyasi
yogarudhas tadocyate
“A man is said to have achieved yog when he is unattached to both sensual pleasure and action.”
This is the stage when a man is not given to sensual pleasure, nor to action. When the culmination of yog is once reached, who is there beyond to strive and look for? So there is no longer any need of even the prescribed task of worship and, therefore, of attachment to action. This is the point when attachments are completely broken. This is renunciation-(sanyas); and this is also achievement of yog. While a worshipper is still on his way and has not yet arrived at this point, there is nothing like renunciation.
In chapter six, Sri Krishn preaches that God dwells inextricably in the heart of the man who rests in his own Self and reacts evenly to the dualities of nature such as heat and cold, pain and pleasure, and honour and humiliation. Perfect repose flows through one who has conquered the mind along with the senses. This is the stage when the Soul is liberated.He preaches in verse eight and nine of Chapter six:
jnana-vijnana-trptatma
kuta-stho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah
“The yogi, whose mind is quenched with knowledge-both divine and intuitive, whose devotion is steady and constant, who has conquered his senses well, and who makes no distinction between objects ostensibly as different as earth, rock, and gold, is said to have realized God.’’
The yogi who has achieved this state is said to be endowed with yog. He has reached the crowning point of yog which Yogeshwar Krishn has portrayed in Chapter 5. Perception of God and the consequent enlightenment are knowledge. The worshipper is but grovelling in the mire of ignorance if there is even the slightest distance between him and the adored God and the desire to know him remains unfulfilled. What is called “intuitive” knowledge (vigyan) here is knowledge of God’s functioning through things, acts, and relations (the manifest universe) which reveal how he is all-pervading, how he prompts, how he guides innumerable Souls simultaneously, and how he is knower of all times-past, present, and future. He begins to guide from the very moment when he makes his advent in a heart as the revered one, but the worshipper is unable to know this at the initial stage. It is only when he has reached the culmination of his contemplative exercise that he gains full awareness of God’s ways. This is vigyan. The heart of the man who is accomplished in yog is satiated with this achievement combined with his knowledge of God and accurate insight. Continuing with his account of this adept in yog, Sri Krishn adds in verse nine:
“That man is indeed superior who view all with an equal mind: friends and foes, the antagonistic, indifferent, neutral or jealous, kinsmen, and the righteous as well as sinners.’’
After perception of god, a sage is both equal and even-minded. A man is said to be endowed with yog when, restrained by the practice of selfless action and contented with Self, his mind is freed from all desires.
Thus, when disciplined by the practice of selfless action, the mind of a man is firmly centered on God and is indeed dissolved in him, and when there remains no desire, the worshipper is said to have attained to yog. In the state in which even the yog-restrained mind is dissolved by a direct perception of God, he (the worshipper) rests contented in his Self.
This state is achieved only by a constant and long practice of yog. In the absence of such exercise, there can be no restraint of the mind. So when the intellect, the refined mind that has been curbed by yog, also ceases to be because it is absorbed in God, the worshipper perceives him through his Self and abides with contented happiness in his own Self. He apprehends God, but he dwells contented in his Soul. In the moment of attainment he sees God, face to face as it were, but the very next moment he finds his own Self overflowing with the eternal glories of that God. God is immortal, constant, unmanifest, and vital; and now the worshipper’s soul too is imbued with these divine attributes. True, but now it is also beyond thought. So long as desire and its urges exist, we cannot possess the Self. But when the mind is restrained and then dissolved by direct perception, the very next moment after the visionary experience the embodied Soul is endowed with all the transcendental qualities of God. And it is for this reason that the worshipper now lives happily and contented in his own Self. This Self is what he really is. This is the point of crowning glory for him.
After knowing God, he (the yogi ) dwells for ever and unwavering in the state in which he is blessed with the eternal, sense-transcending joy that can be felt only by a refined and subtle intellect.Such is the state after attainment in which the worshipper lives for ever and from which he never strays. Moreover in this state, in which he believes that there can be no greater good than the ultimate peace he has found in God, he is unshaken by even the direst of all griefs.After he is once blessed with God’s transcendental peace, settled firmly in the state of his realization, the yogi is freed from all grief, and now even the most painful sorrow cannot affect him. It is so because the mind, that feels, is now itself dissolved. The most sublime happiness is the lot of the yogi whose mind is at peace, who is free from evil, whose passion and moral blindness have been dispelled, and who has become one with God. Nothing is superior to the happiness that comes to this yogi, for this is the happiness that results from identity with God; and this ultimate bliss comes only to that man who is perfectly at peace in his heart and mind, free from sin, and whose property of passion and moral blindness has been subdued. Thus constantly dedicating his Self to God, the immaculate yogi experiences the eternal bliss of realization. The emphasis here is on sinlessness and continuous devotion. The yogi needs to possess these qualities before he can experience the blessedness of touching God and merging into him. So worship is a necessity. The worshipper, whose Self has achieved the state of yog and who sees all with an equal eye, beholds his own Self in all beings and all beings in his Self.Yog brings about the state in which the even-minded worshipper sees the extension of his Soul in all beings and the existence of all beings in his own Soul. Sri Krishn adds further:
atmaupamyena sarvatra
samam pasyati yo ‘rjuna
sukham va yadi va duhkham
sa yogi paramo matah
“The worshipper, O Arjun, who perceives all things as identical and regards happiness and sorrow as identical, is thought to be the most accomplished yogi.”
The man who realizes that this Self is also the Self of all other creatures, who makes no difference between himself and others, and for whom joy and grief are the same, is the one for whom there are no longer any distinctions nor discriminations. So, he is rightly regarded as a yogi who has attained to the highest excellence in his discipline. In verse forty seven of chapter six, Sri Krishn says
yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
“Among all yogi I think that one the best who is dedicated to me and who, abiding in the Self, always adores me.’’
Sri Krishn regards, among all yogi-doers of selfless action, that one as the best who, immersed in his feeling of devotion, always adores him. Worship is not a matter of display or exhibition. Society may approve of such display, but god is offended. Worship is a secret, private activity, and it is undertaken within the heart. The ascent and descent of worship are events that belong to the Innermost seats of thought and feeling.
In chapter five, Sri Krishn preaches:
“The doer, who is in perfect control of his body through a conquest of his senses, pure at heart and single mindedly devoted to the God of all beings, is untainted by action even though he is engaged in it.’’
That man is possessed of yog, of selfless action, who has conquered the body, whose senses are subdued, whose thoughts and feelings are spotlessly clean, and who has realized his identity with God, the Spirit of all beings. He remains unblemished even though he is involved in action, because his deeds are aimed at garnering seeds of the highest good for those who lag behind. He is untainted because he dwells in the essence that is God, the fountain head of the vitality of all beings. There is nothing for him hereafter for which he should quest. At the same time, there can be no attachment to what he has left behind, because they have all paled into insignificance. So he is not engulfed by his deeds. Thus we have here a picture of the ultimate stage of the worshipper who has achieved selfless action. Sri Krishn explains again why this man, blessed with yog, remains unattached to action? In verse eight and nine of chapter five, he says:
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsan jighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
‘‘The man who perceives, in whatever he is doing, whether hearing, touching smelling, eating, walking, sleeping, breathing, giving up or seizing, and opening or closing his eyes, that only his senses are acting according to their properties and that he himself is a non-doer, is indeed the one with true knowledge.’’
It is a belief, or rather experience, of the man to whom God is visibly present that he does absolutely nothing. Rather than being a mere fancy, it is a firm conviction he has arrived at through the performance of action. After having known this he cannot but believe that whatever he appears to be doing is really the operation of his senses according to their natural properties. And, when there is nothing higher than God whom he has apprehended, what greater joy can he aspire to have by touching any other object or being? Had there been something better beyond, there must have been attachment. But after the attainment of God there is no further goal to strive for. And neither is there anything left behind for him to renounce. So the man endowed with attainment is unimmersed in action. This thought is now illustrated by an example. The lotus grows in mud, but its leaf floats above the water. Ripples pass over it night and day, but if you look at the leaf it is always dry. Not a drop of water clings to it. So the lotus growing in mud and water is yet unsullied by them. Just so, the man, all of whose actions are merged into God (this dissolution occurs only with perception, not before), and who acts with total detachment because there is nothing beyond to be desired, is unaffected by action. Yet he is busy with the performance of action for the guidance and good of the ones who are behind him.
Sages give up the attachment of their senses, mind, intellect and body, and act for inner purification.A sage abandons all desires of his senses, mind, intellect, and body, and practices selfless action for inner sanctity. Does that mean that the Self is tainted with impurities even after he has merged into God? It cannot be so because after this dissolution the Self becomes one with all beings; he sees his own extension in all beings. So he acts, not for himself, but for the purification and guidance of other beings. He acts with his mind, intellect and physical organs, but his Self is in a state of actionlessness and constant peace. He appears to be active outwardly, but inside him there is only endless tranquility. The rope cannot bind any longer because it is burnt out and what remains is only the impression of its twists.Sri Krishn says:
yuktah karma-phalam tyaktva
santim apnoti naisthikim
ayuktah kama-karena
phale sakto nibadhyate
“The sage who sacrifices the fruits of his action to God attains to his state of sublime repose, but the man who desires rewards of action is chained by desire.’’
The man who is blessed with the final outcome of selfless action and who dwells in God-the root of all beings, and who has forsaken desire for the fruits of action because the God who was the goal of his action is no longer distant from him, achieves the state of sublime peace beyond which there is no greater peace and beyond which he will never again know restlessness. But the wayfarer, who is still on his way and attached (he has to be attached because the “fruit” of his action, God, is still unattained) to the consequence of his action, is fettered by it. So desires continue to arise until the moment of attainment, and the worshipper has to be on his guard right till that point. Even if the attainment is to be tomorrow, today the worshipper is at best only an ignorant man. So the questing worshipper ought not to be careless.
Shri Mrityunjayanand is a disciple of most revered Swami Adgadanand ji and is fully committed to the universal promotion of the message of Bhagwad-Geeta. You can contact him at mrityunjayanand@hotmail.com.
HARiOMSAiRAMKRiSHNA
Tuesday, December 14, 2010
RAAM=NAAM SOUND with LOVE{RDBMS}
http://www.ramnarayanram.com/messages/sound-of-mantra-sacred-words.html
Everything in this world originates from sound. To see a flower or to hear the roaring of the clouds, are the same. Not only our mouth, but all our sense organs speak. We express different thoughts and feelings through speech, look, touch or through written communication. All of this involves use of sound. Sound gets manifested in different forms. These different forms of sound are nothing but manifestation of that Eternal Sound.
http://www.ruhanisatsangusa.org/naam/naam_shabd5.htm
http://drgautamchatterjee.blog.co.in/
Beyond the cycle of life
`
Dr Gautam Chatterjee
Birth and re-birth
death and death again
is the journey course
of all life form.
every life force
must manifests
through life cycle
before the final merger.
Mukti or salvation
however, remains the
final goal.
Ram Naam Jaap
ensures the salvation
earlier.
As we empattern
our thought and action
with HIS name,
the Karma corrects its course
automatically.
Love and wellness
smear our body
as we douse the fire
of want and craving
without disowning
our duty.
This ensures Mukti
as Ram is made to function
within us as Jaap goes on.
Eternity mirrors in love
and compassion provides
the measure scale to know one self.
Swamiji Satyanandji tunes our mind
towards eternal intonation of love
with the celestial words
of RAM NAAM.
He propounds the vision of love
by praying selflessly, silently
and secretly.
The compassion evokes
the temperament
to pray for others.
Selfless love
and compassionate
response system
Swamiji Maharaj teaches us,
for our own salvation.
Yet, Ram the celestial word
creates the first and last ripple
to patterns the world
and empatterns us
with loving compassion.
Praying for others and wishing good
yet doing it silently
begims the journey.
http://spiritualism-gautamchatterjee.blogspot.com/
Dr Gautam Chatterjee (b.1958) is an established writer who has written persuasively on Indian Heritage to the matters of national concern.Academically he holds a Ph.D. Degree from the prestigious Rabindra Bharati University on Social History. As an Historian he has written many papers and authored two pioneering historical books i.e. Secret Congress Broadcast During Quit India Movement and Child Criminals and the Raj (Reformation in British Jail). Both the books are unique contribution to the world of History and referred by stalwarts world-wide.
Dr. Gautam Chatterjee is Member of Honour in Argentina Religion of Parliament
Dr. Gautam Chatterjee for last 6 years has been scripting documentaries on Indian Culture and he has created some 200 hours of software for Television outreach through Door Darshan for IGNCA. He has scripted two films "Vedic Oral Tradition" and "Ramlila" which were recognized by UNESCO and subsequently these were declared World's Intangible Heritage.
For around two decades he has authored Fifteen books and thousands of articles in prestigious print media. He delved into indology under the guidance of world-famed Indologist Dr Kapila Vatsyayan and renowned historians like Dr Ranjit Sen(D.Litt) University of Calcutta, Dr S Sengupta, National Archives of India , Prof Satkari Mukhopadhyay, Indira Gandhi National Center for the Arts (A linguist who knows 32 scripts and 13 languages of the world). Finally on the concept of destination development the author has delved into its various nuances with the guidance of Ms Shriti Nath, Editor Discover India.
Dr Gautam Chatterjee have been writing and photographing on Indology, Hinduism, Tourism and features on dynamic subjects. Some of his published and unpublished works are available in this site for world-wide reference. The Author offers thanks to Print Media Giants who stood by him and disseminated his writings on various subjects for about two decades. Author has been contributing to Mainstream (Late Nikhil Chakrabarty) The Hindustan Times, The Times of India, Indian Express, The Statesman, The Pioneer, The Week, The Sun, India News and Feature Alliance, The India Magazine, Discover India etc. etc. Author has been substantially contributing to Electronic Media and creating concepts for TV for half a decade on Heritage, Tourism and the world of Children.
Dr Gautam Chatterjee after establishing himself as Historian, Indologists, Sprititual Writer, Heritage Journalist has played a substantial role towards bringing about social awareness through innovative literature, board games for children and books for children on the subjects of Road Safety, Enviornment. On the score of AIDS he has written a short story on the theme titled ‘Beyond the Wedlock’ with an introduction by famous social worker and artist Ms Nafiza Ali. This book is going to be available in the net for the first time for mass dissemination. Apart from this some of the books on Road Safety is available in this site.
Dr Gautam Chatterjee is available for any individual, institutions, global organization or international Publishers who want to undertake research or commission books or create films on any subject relating to Indian Heritage to Spiritualism. Dr Gautam Chatterjee believes in Research information dissemination on India for world-wide enrichment of knowledge on lost heritage to the heritage in currency.
VISIT MY BLOGS for new Articles on
SPIRITUALISM
http://spiritualism-gautamchatterjee.blogspot.com/
and
POSITIVE CONNECT
http://drgautamchatterjee.blog.co.in/
ACKNOWLEDGEMENT: Dr. Gautam Chatterjee may like to thank Shri Umesh Batra - Spiritual brother (Guru-Bhai) for doing this service free for the purpose of Global enrichment of knowledge. Dr. Gautam Chatterjee is also greatful to ibiblio for giving free space for the noble cause of sharing the knowledge with the philosophy of "Vasudhaiva Kutumbakam" - The hole world is one family.
http://www.ibiblio.org/gautam/index.html
http://www.hinduyuva.org/tattva-blog/2010/08/ram-mantra/
RAM Mantra: Its Meaning, Method of Chanting and its Benefits, by Atul Thakur
Introduction:
Ram Naam (rhythmic chanting of the word Ram) has been the core of Hindu religion. Lord Sri Ram is regarded as the seventh incarnation of Lord Vishnu. He is the symbol of courtesy and virtue, and a man of values and morals. He is also known as Maryada Purushottama, which means “perfect man” in Sanskrit. Lord Ram is an example of idealism, as he proved to mankind that he was an ideal son, an ideal brother and an ideal husband. Lord Vishnu incarnated to earth with the aim to eradicate the evil forces of his age. Therefore, Ram Naam itself is a divine mantra or prayer. When Rishi Vashishta gave the name Ram to King Dashratha and Queen Kaushalaya’s son, the Demi-Gods in heaven rejoiced. It is proclaimed that Lord Ram was given this name in order to help mankind attain salvation and overcome obstacles in life. The word Ram is an embodiment of bliss and salvation.
Ram mantra is considered to be Taraka mantra. The Sanskrit word Taraka denotes a star. A star traverses in space and acts as a guiding light. Similarly, a Taraka mantra is that which provides guidance and helps liberate one’s self from the cycle of birth and re-birth. When examined, one finds that the word Ram is a combination of two sounds, Raa and Om - sounds of two very important and powerful chakras or centers within the human body.
Chakras:
There are seven chakras in the human body (I won’t go into detail in this article). The lower three chakras deal with one’s material life while the upper 4 deal with one’s spiritual life. The sixth center is the Ajna chakra, which is located between the eyebrows, is considered the king of all chakras. To become spiritually elevated, the body’s prana or life force has to pass through this center. This chakra is the gateway to higher consciousness and is where the powerful light of the ‘Inner Guru’ resides. The third center or Manipurak Chakra is the king of the lower centers and controls the materialistic aspect of life. Anyone with a strong third chakra will usually have all the material comforts in life. Therefore, one’s material strength is not only dependent on our Karma (actions), but is also dependent on the Manipurak chakra.
Meaning of RAM Mantra:
As mentioned earlier, the word Ram comprises of two parts - Raa and Om. When the two sounds are joined, it forms Ram. The sound of the third chakra is Raa, while the sound of the sixth chakra is Om. By reciting Raa, the karma stored in the lower centers is churned. By adding Om to the end, the churned karma is submitted to the sixth chakra (Ajna Chakra) where the light of the Guru evaporates the karma.
This mantra is also called the ‘mantra of Surrender’ as one is surrendering the karma from the third chakra to the sixth chakra. As karma is removed by the sixth center, the ego is reduced and the light of higher consciousness shines through. A sense of lightness and happiness prevails over the body and gives one the power to help one cross the ocean of samsara or life.
How to Chant:
The chanting of the mantra should be done with a lot of vibrations. Beginning the mantra with Ra, the focus should be at the nabhi (navel) and when the sound progresses to Om, the focus should be between the eyebrows – the Ajna Chakra. Both the sounds must have as much vibration as possible. In order to receive its benefit, the mantra should be recited by prolonging the word Ram i.e. Raaamm.
It is important to note that nothing should be recited or chanted before or after the mantra. In fact, the word Ram itself is sufficient and anything added to the mantra only dilutes its effectiveness. Furthermore, one should be attentive and focused, concentrating on the third and sixth chakra.
Benefits:
Over time whoever chanted the name of Ram became famous, strong and attained salvation. Hanuman, a great devotee of Lord Ram, recited this mantra mentally and served and surrendered to Sri Ram every second of the day. He was able to subdue the powerful planets and their effects and perform miraculous feats for Sri Ram. Swami Tulsidas recited the mantra and become a famous poet, and Sage Valmiki overcame his past karma and became a great writer.
In the current environment, this mantra can resolve any mental and/or physical problems one may face. Just surrender your worries to the third eye (Ajna Chakra) while chanting this mantra, and let the higher power resolve the issues. Of course, one’s prayers should always wish well for others and should never foster any negative thoughts towards any being.
Conclusion:
Our scriptures mention many benefits of Ram Naam. For instance, it is mentioned in Vishnu Sahasranama and Ramayana as well as many other ancient scriptures. So why not chant this mantra and feel its benefits?
Group chanting makes this mantra more powerful and enjoyable. When a hundred people chant together for five minutes, it gives the benefit of 500 minutes of chanting to everyone. Also, thirty minutes of chanting would feel like a mere five minutes if done together, and create a feeling of nirvana.
The author leads a Yoga class at the Hindu Temple, Allentown, PA at 9am every Sunday for 1 hour. Currently, the Ram mantra is chanted in a group every Tuesday just before Aarti and after Hamuman Chalisa recitation at the temple. For any questions or comments send email to Atulthakur7@gmail.com.
BEAUTIES OF RAMAYANA
http://www.dlshq.org/books/es226.htm
POWER OF ‘RAM NAM’
‘Ram Nam’ is a blessing which millions of Hindus have treasured in their hearts since ages past. It is the supreme purifier of the mind of man, the bestower of perennial joy, the giver of peace and the key to the gate of Immortality. The Ramarahasyopanishad says that the letters ‘Ra’ and ‘Ma’ are the essence of the two most important Mantras, viz., Ashtakshara and Panchakshara, which, when the letters ‘Ra’ and ‘Ma’ are removed from them, respectively, not only lose their primary meaning but give the opposite meaning. When Ram Nam is chanted, a significant change takes place in the entire organism of the person chanting it. There is a twofold effect product by the utterance of the Divine Name.
The Mantra Sakti or the power generated by the juxtaposition of the letters of the Mantra and by the utterance of the same, the whole nervous system of the chanter of the Mantra is set in vibration—a vibration which brings about rhythm, harmony and equilibrium in it. When the nervous system is in such a harmonized state, the breath, too flows rhythmically and the mind rests in a state of tranquillity. It is in this peaceful state of the mind that the divine Consciousness is reflected and the supernal joy of the Eternal is experienced.
The idea of the Divine Being generated in the mind at the time of the repetition of the Name, gives a direct fillip to the mind in its attempt to unite itself with the Divine Being. The nervous system is in a state of perfect harmony when the vibration produced by the chanting of the Divine Name pervades it with a force of integration. The Divine Name is not merely a sound; it is a force which can overcome all the destructive forces in the human system and render it pure and make it fit for the experience of Sattva, the highly transparent medium through which the Immortal Being is reflected.
Ram Nam like the Ashtakshara or the Dvadasakshara Mantras, is a powerful aid in destroying the animal passions in man. Passions are agitative forces, and Ram Nam is a tranquil force. When one adheres to Ram Nam with exclusive and genuine devotion, it becomes the destroyer of all pains. But one’s faith must not be divided between two or more Mantras. One should stick to ‘Ram Nam’ with full confidence in it. The more the faith and concentration, the quicker does the Lord’s Name destroy the evils in man. The votary of Rama prays:
"Apadam-apahartaram dataram sarva sampadam; Lokabhiramam Sri Ramam bhuyo bhuyo namamyaham—I prostrate myself, again and again, before Sri Rama, the Saviour from all calamities, the Giver of all prosperity, the Delight of the world." Such is the glory of Ram Nam. It bestows on one the beatitude of Absolute Independence or Kaivalya. But Ram Nam should not be used for the sake of obtaining worldly ends. Ram Nam is the saviour of man from the afflictions of mortality itself. It raises man from all penury and exalts him to the status of an undaunted sovereign over himself. Why do you use a gun to destroy a mosquito? Ram Nam can cure the disease of Samsara itself; what to speak of lesser wants and turmoils. Therefore, use Ram Nam as a Moksha Mantra and not as a servant to fetch you the glittering glass-pieces shining in the form of the objects of the world. Ram Nam is the guardian in your body, protecting you at all times against all attacks, preserving your purity and virtue, and warding off the inimical urges of desire, passion and anger.
The repetition of the Mantra should be done with Bhava or deep feeling. A tremendous effect is produced when repetition of the name is attended with a consciousness of the relation of the chanter to the deity of the Name. This, however, does not mean that a mechanical repetition of the Mantra without feeling is absolutely devoid of all beneficial results. The Name is potent enough to cause a change in the psychological and the physical being of man even when it is mechanically repeated. Ram Nam is a Mantra, and a Mantra is formed by significant letters, which by the very fact of their being uttered, produce a result, even if this result may not be directly connected with the consciousness of the chanter of the Mantra. There is a very peculiar process of physical and psychical transformation taking place at the time when the Mantra is repeated. Unconscious and mechanical repetition produces no direct psychical change, but causes biological change through the nervous system which is immediately influenced by the vibrations set up by the chanting of the Mantra, and these biological changes indirectly, bring about psychological changes; for these two natures in man are related to each other as effect and cause, respectively and the effects are so intimately related to their causes that any change in the effects will be felt by the causes, and vice versa.
The devotee should not test the Lord by the chanting of His Name. For example, one should not use the Name as an excuse for the deliberate perpetration of evil acts. The Name can overcome the effects of even such acts, but the implications of such acts would be that the devotee who uses the Name thus has not genuine aspiration and devotion to the Lord, and his mind is still being attracted to things other than those that pertain to the Lord and to His Way. Hence the condition for chanting the Divine Name is well laid out.
"Trinadapi sunichena tarorapi sahishnuna, Amanina manadena kirtaniyah sada harih—He who is humbler than a blade of grass, more tolerant than a tree, who does not crave for respect, but respects others, is the one fit to repeat the Name of Hari."
God helps those who help themselves. The best possible effort that one is capable of exercising under the intellectual circumstances provided by God should be put forth, and only beyond this effort, should one seek the grace of God. Idleness is not self-surrender. Surrender of the self to God becomes complete only when the individual consciousness is flooded over the love for the Divine. God’s grace descends when the efforts exercised are found to be inadequate for the realisation of God.
Ram Nam has a transforming effect not only on the psycholgical but also the biological personality. Even physical ailments can be overcome by the chanting of the Divine Name. Ram Nam is unfailing in its action, infallible in its operation. Ram Nam, properly understood, is the same as Omkara, the symbol of the Absolute, and Rama to the true devotee is the Absolute itself. Sri Rama is all-pervading; He is in the heart of all beings as the Antaryamin. What a power and glory should His Name possess! Even ordinary names of things of the world have the power of stimulating a corresponding mode of consciousness in man. How much more powerful should the Name of God be!
Saint Tulasidas says: The name is even superior to the Lord, because the Nirguna and Saguna aspects of Brahman are tasted and realised by the power of the Name. Rama delivered a single woman, Ahalya, while His Name has purified crores of wicked people. Rama gave salvation to two of his faithful servants, Jatayu and Sabari, but His Name has been the saviour of countless wicked persons. Blessed is the son and blessed are his parents who remember Sri Rama in whatsoever way it may be. Blessed are even the Chandalas who repeat the Name of Rama day and night. What is the use of high birth to one who does not repeat Ram Nam!
What a mighty power is latent in Ram Nam! Only those who are endowed with devotion know it. The scientists now declare that sound vibrations have such a tremendous force that they can direct this power to silk fabrics and clean them of all dirt more thoroughly than a washerman can.
The moment you utter the word Rama, the form of the Lord is aroused in your consciousness. So the advanced devotees say that the Divine Name is the exclusive support of those afflicted by the tribulations of Samsara.
The Valmiki Ramayana is the standard history of Sri Ram:
"Vedavedye pare punsi jate Dasarathatmaje; vedah prachetasadasit sakshadramayanatmana.—Verily, a Veda by itself was revealed by Maharshi Valmiki, in the form of Ramayana when the Supreme Being, to be known through the Vedas, manifested Himself as the son of Dasaratha." The Ramayana of Valmiki is a majestic epic, expounding Dharma by way of depicting the great heroic life of the ideal person, Sri Rama. The greatness of the Valmiki Ramayana cannot be adequately described. It is a huge didactic poem which has its main aim in constraining people to follow the path of righteousness, and towards this end, it employs the popular technique of appealing to the hearts of people by narrating in a homely style, the story of a life devoted to Dharma. The picturesque life of Sri Rama described by Valmiki is a grand glorification of the greatness of Sri Rama. Hence the Ramayana is in a way an expanded form of the Name and glory of Sri Rama.
The hearing or the study of the Ramayana is a contemplation on the various divine qualities of Sri Rama, which purifies the mind of man and renders it spiritual.
May Sri Ramachandra bless all with spiritual illumination, prosperity and Kaivalya Moksha!
Ahalya krutha Rama stotram
(The prayer to Lord Rama by Ahalya)
http://stotraratna.awardspace.com/stotra/Rama/r2.pdf
Ahalya krutha Rama stotram
(The prayer to Lord Rama by Ahalya)
Translated by
P.R.Ramachander
(This prayer is taken from Adhyathma Ramayana. Ahalya was cursed by her
husband Sage Gouthama to become a stone. She got back her form when Lord
Rama’s feet touched her.)
Aho krutharthosmi Jagan nivasa,
They padabhja samlagna raja ganath aham,
Sprusami yath padma sankaradhibhir,
Vimrusyathe randhitha manasai sada. 1
Oh God of the universe, I am grateful to you, For touching me with,
The dust. Of your feet, For it is being longed for, By Lord Brahma and Shiva,
With sadness in not getting it and with longing.
Aho vichithram, thava rama cheshtitham,
Manushyabhavena, vimohitham Jagath,
Chalasya jasram charanadhi varjitha,
Sampoorna ananada mayothi mayika. 2
Your actions are strange Rama, For you attract the world in a human form,
And the world is made to believe in it, You keep about moving everywhere,
When you do not have any legs, And with your complete happiness,
You are everywhere , which is strange!
Yath pada pankaja paraga vichithra gathra,
Bhageeradhi bhava virinchi mukhan punathi,
Sakshath sa eva mama drug vishayo yadasthe,
Kim varnyatha mama pura krutha bhaga deyam. 3
How can I describe , the holy deeds, Committed in my previous births,
For I am able to see in human form, You ,whose dust of feet makes the river Ganga,
Purify Lord Brahma and Lord Shiva.
Marthya vathare manuja kruthim harim,
Ramaabhidheyam ramaneeya dehinam,
Dhanurdharam padma lola lochanam,
Bhajami nithyam, na paran bhajishye. 4
I am going to pray him daily, Who is named Rama,
Who is but the human incarnation, Of the great Lord Vishnu,,
Who has a pretty body, Who is armed with a bow, And who has broad lotus like eyes,
And I will not pray any body else.
Yath pada pankaja raja sruthibhivimrugyam,
Yannabhi pankajabhava kamalasanascha,
Yannama sara rasiko Bhagawan purari,
Tham ramachandramanisam hrudhi bhavayami. 5
I always pray that Ramachandra, The dust of whose feet is being searched by Vedas,
Whose belly gave rise to Lord Brahma sitting on a lotus,
And whose name is being constantly meditated by Shiva.
Yasyavathara charithani virincha loke,
Gayanthi Naradamukha bhava padma jadhya,
Aanandaja sruparishiktha kuchagra seema,
Vagheeswari cha thamaham saranam prapadhye. 6
I seek the protection of Him, Whose story of incarnation,
Is being sung in the land Of Brahma, By Brahma, Shiva, Narada and others,
And also sung by goddess Saraswathi, Whose busts are made wet by her tears of joy.
Soyam paramathma purusha purana,
Esha swayamjyothir anantha aadhya,
Mayathanum loka vimohaneeyam,
Dathe paranugraha esha rama. 7
This Rama is the greatest God , And the God who is very ancient,
He is shining with his own light, And he is the first man and without end,
He has a body which by its powers, Bewitches the entire world,
He is also the one who,Blesses others forever.
Ayam hi viswothbhava samyamana,
Meka swa maya guna bhibhitho ya,
Virinchi vishnweeswara nama bhedhan,
Dathe swathanthra paripoorna athma. 8
Is he not the prime reason for, Creation , upkeep and destruction of the world?
And is he not same as Brahma, Shiva, And as Vishnu but looks different by illusion?
He is independent, complete and is the soul.
Namosthuthe Rama thavangri pankajam,
Sriya drutham vakshasi lalitham priyath,
Aakranthamekena jagath thrayam pura,
Dhyeyam muneendryai mana varjithai. 9
My salutations to your lotus like feet Rama, For these feet are being kept on her heart by Lakshmi,
And this is the feet which conquered three worlds, And is being meditated by sages ,
Who do not have any pride of “I”.
Jagathamadhi bhoothasthvam jagathwam jagadasraya,
Sarva bhootheshwa sambanda eko bhathi bhavaan para. 10
You are the first in the universe, You are the basis of the universe,
Alone and as the primeval God, You shine in all beings.
Omkara vachyasthvam, Rama, vachama vishaya pumaan,
Vachya vachaka bhedhena bhavaneva jagan maya. 11
Oh Rama, you are the meaning of “Om”, You are the true Purusha who is beyond words,
You are words, you are their meaning, And you have spread all over the world.
Karya karana karthruthwa phala sadhana bhedatha,
Eko vibhasi rama thwam mayaya bahu roopaya. 12
Oh Rama You are the act, the cause and the doer, By the differing results obtained,
Though you are only one, You shine in different forms.
Thwan maya mohitha dhiya sthwam najananthi thathwatha,
Manusham thwabhimannyanthe mayinam parameshwaram. 13
Due to the veil thrown by your illusion, Even wise people are no able to know you,
They think that you who are the great God, Who has suppressed his form using illusion,
As a very ordinary human being.
Akasavathwam sarvathra bahiranthargatho ramala,
Asam gohyachalo nithya shudho budha sadavyaya. 14
Like the sky you are outside and inside, You are clear, you are stable, you are perennial,
You are clean, you are wise and without change.
Yoshin moodahamagnathey thathwam jane kadam vibho,
Thasmathe sathaso Rama namaskuryamananyadhi. 15
Hey Rama, I am a fool who is ignorant , And how do I know your real self,
So keeping my mind permanently in you, I salute you again and again.
Deva mey yathra kuthrapi sthithaya api sarvadha,
Thwat pada kamala saktha bhakthireva sadasthu mey, 16
Hey God, Wherever I stay, May I always, Have devotion to your lotus like feet.
Namasthe purushadhyaksha, Namasthe bhaktha vathsala,
Namosthesthu hrishikesa, Narayana namosthuthe. 17
Salutations to the leader of men, Salutations to him who is dear to his devotees,
Salutations to him who controls his senses, Salutations to Lord Narayana.
Bhava bhyaharamekam bhanu koti prakasam,
Kara drutha sara chapam, Kalameghavabhasam,
Kanaka ruchira vasthram, rathnavath kundaladyam,
Kamala visadha nethram, sanujam rama meede. 18
I salute that Lord Rama, Who destroys sorrows of birth and death,
Who is only one, Who shines like crores of Suns, Who wears arrows and bow in his hand,
Who shines like the black rain bearing cloud, Who wears silk of golden colour,
Who wears ear studs made of gems, Who has eyes like lotus,
And who appears with his brother.
Sthuthaivam purusham sakshad raghavam puratha sthitham,
Parikramya pranmyasu sanugnatha yayaou patheem. 19
After praying thus That Purusha, Who is the real Lord Rama,
She went round him, Saluted him, and went, To her Husband.
Ahalya krutham, sthothram , ya padeth bhakthi samyutha,
Samuchyathe akhilai papai para brahmadhi gachathi, 20
He who reads with devotion, This prayer composed by Ahalya,
Would get rid of all his sins, And reach the position of ultimate Brahmam.
Puthrathyarthe padeth bhakthya , rama hrudhi vidhayacha,
Samvathsarena labhathe vandhya api suputhrakam.
Sarvan kamanavapnothi, Ramachandra prasadatha. 21
She who keeps Rama in her mind, And reads this with devotion,
With a view to get a child, Will get a child within a year,
Even if she is barren. And would get all her wishes fulfilled,
By the blessings of Lord Ramachandra.
Brahmagno guru thalpa gopipurusha stheyisuraapopivaa,
Mathru brathru vihimsakopi sathatham bhogaikabadhadhara,
Nithyam sthothramidhamjapanraghupathim bhakthya hrudistham smaran,
Dhyayan mukthimupaithi kim punarasou swachara yuktha nara. 22
Even he who has killed a Brahmin, Who had sex relations with teacher’s wife,
Who steals others property, Who drinks alcoholic drinks,
Who has killed his mother or brother, And who is always engaged in passionate acts,
Will surely get salvation, If he thinks of Lord Rama in his mind,
And recite and meditate on this prayer daily, So what shall we say of one who is good natured?
Ahalya krutha Rama Stotram Sampoornam
Thus ends the prayer on Rama composed by Ahalya.
HARiOMSAiRAMKRiSHNA
Everything in this world originates from sound. To see a flower or to hear the roaring of the clouds, are the same. Not only our mouth, but all our sense organs speak. We express different thoughts and feelings through speech, look, touch or through written communication. All of this involves use of sound. Sound gets manifested in different forms. These different forms of sound are nothing but manifestation of that Eternal Sound.
http://www.ruhanisatsangusa.org/naam/naam_shabd5.htm
http://drgautamchatterjee.blog.co.in/
Beyond the cycle of life
`
Dr Gautam Chatterjee
Birth and re-birth
death and death again
is the journey course
of all life form.
every life force
must manifests
through life cycle
before the final merger.
Mukti or salvation
however, remains the
final goal.
Ram Naam Jaap
ensures the salvation
earlier.
As we empattern
our thought and action
with HIS name,
the Karma corrects its course
automatically.
Love and wellness
smear our body
as we douse the fire
of want and craving
without disowning
our duty.
This ensures Mukti
as Ram is made to function
within us as Jaap goes on.
Eternity mirrors in love
and compassion provides
the measure scale to know one self.
Swamiji Satyanandji tunes our mind
towards eternal intonation of love
with the celestial words
of RAM NAAM.
He propounds the vision of love
by praying selflessly, silently
and secretly.
The compassion evokes
the temperament
to pray for others.
Selfless love
and compassionate
response system
Swamiji Maharaj teaches us,
for our own salvation.
Yet, Ram the celestial word
creates the first and last ripple
to patterns the world
and empatterns us
with loving compassion.
Praying for others and wishing good
yet doing it silently
begims the journey.
http://spiritualism-gautamchatterjee.blogspot.com/
Dr Gautam Chatterjee (b.1958) is an established writer who has written persuasively on Indian Heritage to the matters of national concern.Academically he holds a Ph.D. Degree from the prestigious Rabindra Bharati University on Social History. As an Historian he has written many papers and authored two pioneering historical books i.e. Secret Congress Broadcast During Quit India Movement and Child Criminals and the Raj (Reformation in British Jail). Both the books are unique contribution to the world of History and referred by stalwarts world-wide.
Dr. Gautam Chatterjee is Member of Honour in Argentina Religion of Parliament
Dr. Gautam Chatterjee for last 6 years has been scripting documentaries on Indian Culture and he has created some 200 hours of software for Television outreach through Door Darshan for IGNCA. He has scripted two films "Vedic Oral Tradition" and "Ramlila" which were recognized by UNESCO and subsequently these were declared World's Intangible Heritage.
For around two decades he has authored Fifteen books and thousands of articles in prestigious print media. He delved into indology under the guidance of world-famed Indologist Dr Kapila Vatsyayan and renowned historians like Dr Ranjit Sen(D.Litt) University of Calcutta, Dr S Sengupta, National Archives of India , Prof Satkari Mukhopadhyay, Indira Gandhi National Center for the Arts (A linguist who knows 32 scripts and 13 languages of the world). Finally on the concept of destination development the author has delved into its various nuances with the guidance of Ms Shriti Nath, Editor Discover India.
Dr Gautam Chatterjee have been writing and photographing on Indology, Hinduism, Tourism and features on dynamic subjects. Some of his published and unpublished works are available in this site for world-wide reference. The Author offers thanks to Print Media Giants who stood by him and disseminated his writings on various subjects for about two decades. Author has been contributing to Mainstream (Late Nikhil Chakrabarty) The Hindustan Times, The Times of India, Indian Express, The Statesman, The Pioneer, The Week, The Sun, India News and Feature Alliance, The India Magazine, Discover India etc. etc. Author has been substantially contributing to Electronic Media and creating concepts for TV for half a decade on Heritage, Tourism and the world of Children.
Dr Gautam Chatterjee after establishing himself as Historian, Indologists, Sprititual Writer, Heritage Journalist has played a substantial role towards bringing about social awareness through innovative literature, board games for children and books for children on the subjects of Road Safety, Enviornment. On the score of AIDS he has written a short story on the theme titled ‘Beyond the Wedlock’ with an introduction by famous social worker and artist Ms Nafiza Ali. This book is going to be available in the net for the first time for mass dissemination. Apart from this some of the books on Road Safety is available in this site.
Dr Gautam Chatterjee is available for any individual, institutions, global organization or international Publishers who want to undertake research or commission books or create films on any subject relating to Indian Heritage to Spiritualism. Dr Gautam Chatterjee believes in Research information dissemination on India for world-wide enrichment of knowledge on lost heritage to the heritage in currency.
VISIT MY BLOGS for new Articles on
SPIRITUALISM
http://spiritualism-gautamchatterjee.blogspot.com/
and
POSITIVE CONNECT
http://drgautamchatterjee.blog.co.in/
ACKNOWLEDGEMENT: Dr. Gautam Chatterjee may like to thank Shri Umesh Batra - Spiritual brother (Guru-Bhai) for doing this service free for the purpose of Global enrichment of knowledge. Dr. Gautam Chatterjee is also greatful to ibiblio for giving free space for the noble cause of sharing the knowledge with the philosophy of "Vasudhaiva Kutumbakam" - The hole world is one family.
http://www.ibiblio.org/gautam/index.html
http://www.hinduyuva.org/tattva-blog/2010/08/ram-mantra/
RAM Mantra: Its Meaning, Method of Chanting and its Benefits, by Atul Thakur
Introduction:
Ram Naam (rhythmic chanting of the word Ram) has been the core of Hindu religion. Lord Sri Ram is regarded as the seventh incarnation of Lord Vishnu. He is the symbol of courtesy and virtue, and a man of values and morals. He is also known as Maryada Purushottama, which means “perfect man” in Sanskrit. Lord Ram is an example of idealism, as he proved to mankind that he was an ideal son, an ideal brother and an ideal husband. Lord Vishnu incarnated to earth with the aim to eradicate the evil forces of his age. Therefore, Ram Naam itself is a divine mantra or prayer. When Rishi Vashishta gave the name Ram to King Dashratha and Queen Kaushalaya’s son, the Demi-Gods in heaven rejoiced. It is proclaimed that Lord Ram was given this name in order to help mankind attain salvation and overcome obstacles in life. The word Ram is an embodiment of bliss and salvation.
Ram mantra is considered to be Taraka mantra. The Sanskrit word Taraka denotes a star. A star traverses in space and acts as a guiding light. Similarly, a Taraka mantra is that which provides guidance and helps liberate one’s self from the cycle of birth and re-birth. When examined, one finds that the word Ram is a combination of two sounds, Raa and Om - sounds of two very important and powerful chakras or centers within the human body.
Chakras:
There are seven chakras in the human body (I won’t go into detail in this article). The lower three chakras deal with one’s material life while the upper 4 deal with one’s spiritual life. The sixth center is the Ajna chakra, which is located between the eyebrows, is considered the king of all chakras. To become spiritually elevated, the body’s prana or life force has to pass through this center. This chakra is the gateway to higher consciousness and is where the powerful light of the ‘Inner Guru’ resides. The third center or Manipurak Chakra is the king of the lower centers and controls the materialistic aspect of life. Anyone with a strong third chakra will usually have all the material comforts in life. Therefore, one’s material strength is not only dependent on our Karma (actions), but is also dependent on the Manipurak chakra.
Meaning of RAM Mantra:
As mentioned earlier, the word Ram comprises of two parts - Raa and Om. When the two sounds are joined, it forms Ram. The sound of the third chakra is Raa, while the sound of the sixth chakra is Om. By reciting Raa, the karma stored in the lower centers is churned. By adding Om to the end, the churned karma is submitted to the sixth chakra (Ajna Chakra) where the light of the Guru evaporates the karma.
This mantra is also called the ‘mantra of Surrender’ as one is surrendering the karma from the third chakra to the sixth chakra. As karma is removed by the sixth center, the ego is reduced and the light of higher consciousness shines through. A sense of lightness and happiness prevails over the body and gives one the power to help one cross the ocean of samsara or life.
How to Chant:
The chanting of the mantra should be done with a lot of vibrations. Beginning the mantra with Ra, the focus should be at the nabhi (navel) and when the sound progresses to Om, the focus should be between the eyebrows – the Ajna Chakra. Both the sounds must have as much vibration as possible. In order to receive its benefit, the mantra should be recited by prolonging the word Ram i.e. Raaamm.
It is important to note that nothing should be recited or chanted before or after the mantra. In fact, the word Ram itself is sufficient and anything added to the mantra only dilutes its effectiveness. Furthermore, one should be attentive and focused, concentrating on the third and sixth chakra.
Benefits:
Over time whoever chanted the name of Ram became famous, strong and attained salvation. Hanuman, a great devotee of Lord Ram, recited this mantra mentally and served and surrendered to Sri Ram every second of the day. He was able to subdue the powerful planets and their effects and perform miraculous feats for Sri Ram. Swami Tulsidas recited the mantra and become a famous poet, and Sage Valmiki overcame his past karma and became a great writer.
In the current environment, this mantra can resolve any mental and/or physical problems one may face. Just surrender your worries to the third eye (Ajna Chakra) while chanting this mantra, and let the higher power resolve the issues. Of course, one’s prayers should always wish well for others and should never foster any negative thoughts towards any being.
Conclusion:
Our scriptures mention many benefits of Ram Naam. For instance, it is mentioned in Vishnu Sahasranama and Ramayana as well as many other ancient scriptures. So why not chant this mantra and feel its benefits?
Group chanting makes this mantra more powerful and enjoyable. When a hundred people chant together for five minutes, it gives the benefit of 500 minutes of chanting to everyone. Also, thirty minutes of chanting would feel like a mere five minutes if done together, and create a feeling of nirvana.
The author leads a Yoga class at the Hindu Temple, Allentown, PA at 9am every Sunday for 1 hour. Currently, the Ram mantra is chanted in a group every Tuesday just before Aarti and after Hamuman Chalisa recitation at the temple. For any questions or comments send email to Atulthakur7@gmail.com.
BEAUTIES OF RAMAYANA
http://www.dlshq.org/books/es226.htm
POWER OF ‘RAM NAM’
‘Ram Nam’ is a blessing which millions of Hindus have treasured in their hearts since ages past. It is the supreme purifier of the mind of man, the bestower of perennial joy, the giver of peace and the key to the gate of Immortality. The Ramarahasyopanishad says that the letters ‘Ra’ and ‘Ma’ are the essence of the two most important Mantras, viz., Ashtakshara and Panchakshara, which, when the letters ‘Ra’ and ‘Ma’ are removed from them, respectively, not only lose their primary meaning but give the opposite meaning. When Ram Nam is chanted, a significant change takes place in the entire organism of the person chanting it. There is a twofold effect product by the utterance of the Divine Name.
The Mantra Sakti or the power generated by the juxtaposition of the letters of the Mantra and by the utterance of the same, the whole nervous system of the chanter of the Mantra is set in vibration—a vibration which brings about rhythm, harmony and equilibrium in it. When the nervous system is in such a harmonized state, the breath, too flows rhythmically and the mind rests in a state of tranquillity. It is in this peaceful state of the mind that the divine Consciousness is reflected and the supernal joy of the Eternal is experienced.
The idea of the Divine Being generated in the mind at the time of the repetition of the Name, gives a direct fillip to the mind in its attempt to unite itself with the Divine Being. The nervous system is in a state of perfect harmony when the vibration produced by the chanting of the Divine Name pervades it with a force of integration. The Divine Name is not merely a sound; it is a force which can overcome all the destructive forces in the human system and render it pure and make it fit for the experience of Sattva, the highly transparent medium through which the Immortal Being is reflected.
Ram Nam like the Ashtakshara or the Dvadasakshara Mantras, is a powerful aid in destroying the animal passions in man. Passions are agitative forces, and Ram Nam is a tranquil force. When one adheres to Ram Nam with exclusive and genuine devotion, it becomes the destroyer of all pains. But one’s faith must not be divided between two or more Mantras. One should stick to ‘Ram Nam’ with full confidence in it. The more the faith and concentration, the quicker does the Lord’s Name destroy the evils in man. The votary of Rama prays:
"Apadam-apahartaram dataram sarva sampadam; Lokabhiramam Sri Ramam bhuyo bhuyo namamyaham—I prostrate myself, again and again, before Sri Rama, the Saviour from all calamities, the Giver of all prosperity, the Delight of the world." Such is the glory of Ram Nam. It bestows on one the beatitude of Absolute Independence or Kaivalya. But Ram Nam should not be used for the sake of obtaining worldly ends. Ram Nam is the saviour of man from the afflictions of mortality itself. It raises man from all penury and exalts him to the status of an undaunted sovereign over himself. Why do you use a gun to destroy a mosquito? Ram Nam can cure the disease of Samsara itself; what to speak of lesser wants and turmoils. Therefore, use Ram Nam as a Moksha Mantra and not as a servant to fetch you the glittering glass-pieces shining in the form of the objects of the world. Ram Nam is the guardian in your body, protecting you at all times against all attacks, preserving your purity and virtue, and warding off the inimical urges of desire, passion and anger.
The repetition of the Mantra should be done with Bhava or deep feeling. A tremendous effect is produced when repetition of the name is attended with a consciousness of the relation of the chanter to the deity of the Name. This, however, does not mean that a mechanical repetition of the Mantra without feeling is absolutely devoid of all beneficial results. The Name is potent enough to cause a change in the psychological and the physical being of man even when it is mechanically repeated. Ram Nam is a Mantra, and a Mantra is formed by significant letters, which by the very fact of their being uttered, produce a result, even if this result may not be directly connected with the consciousness of the chanter of the Mantra. There is a very peculiar process of physical and psychical transformation taking place at the time when the Mantra is repeated. Unconscious and mechanical repetition produces no direct psychical change, but causes biological change through the nervous system which is immediately influenced by the vibrations set up by the chanting of the Mantra, and these biological changes indirectly, bring about psychological changes; for these two natures in man are related to each other as effect and cause, respectively and the effects are so intimately related to their causes that any change in the effects will be felt by the causes, and vice versa.
The devotee should not test the Lord by the chanting of His Name. For example, one should not use the Name as an excuse for the deliberate perpetration of evil acts. The Name can overcome the effects of even such acts, but the implications of such acts would be that the devotee who uses the Name thus has not genuine aspiration and devotion to the Lord, and his mind is still being attracted to things other than those that pertain to the Lord and to His Way. Hence the condition for chanting the Divine Name is well laid out.
"Trinadapi sunichena tarorapi sahishnuna, Amanina manadena kirtaniyah sada harih—He who is humbler than a blade of grass, more tolerant than a tree, who does not crave for respect, but respects others, is the one fit to repeat the Name of Hari."
God helps those who help themselves. The best possible effort that one is capable of exercising under the intellectual circumstances provided by God should be put forth, and only beyond this effort, should one seek the grace of God. Idleness is not self-surrender. Surrender of the self to God becomes complete only when the individual consciousness is flooded over the love for the Divine. God’s grace descends when the efforts exercised are found to be inadequate for the realisation of God.
Ram Nam has a transforming effect not only on the psycholgical but also the biological personality. Even physical ailments can be overcome by the chanting of the Divine Name. Ram Nam is unfailing in its action, infallible in its operation. Ram Nam, properly understood, is the same as Omkara, the symbol of the Absolute, and Rama to the true devotee is the Absolute itself. Sri Rama is all-pervading; He is in the heart of all beings as the Antaryamin. What a power and glory should His Name possess! Even ordinary names of things of the world have the power of stimulating a corresponding mode of consciousness in man. How much more powerful should the Name of God be!
Saint Tulasidas says: The name is even superior to the Lord, because the Nirguna and Saguna aspects of Brahman are tasted and realised by the power of the Name. Rama delivered a single woman, Ahalya, while His Name has purified crores of wicked people. Rama gave salvation to two of his faithful servants, Jatayu and Sabari, but His Name has been the saviour of countless wicked persons. Blessed is the son and blessed are his parents who remember Sri Rama in whatsoever way it may be. Blessed are even the Chandalas who repeat the Name of Rama day and night. What is the use of high birth to one who does not repeat Ram Nam!
What a mighty power is latent in Ram Nam! Only those who are endowed with devotion know it. The scientists now declare that sound vibrations have such a tremendous force that they can direct this power to silk fabrics and clean them of all dirt more thoroughly than a washerman can.
The moment you utter the word Rama, the form of the Lord is aroused in your consciousness. So the advanced devotees say that the Divine Name is the exclusive support of those afflicted by the tribulations of Samsara.
The Valmiki Ramayana is the standard history of Sri Ram:
"Vedavedye pare punsi jate Dasarathatmaje; vedah prachetasadasit sakshadramayanatmana.—Verily, a Veda by itself was revealed by Maharshi Valmiki, in the form of Ramayana when the Supreme Being, to be known through the Vedas, manifested Himself as the son of Dasaratha." The Ramayana of Valmiki is a majestic epic, expounding Dharma by way of depicting the great heroic life of the ideal person, Sri Rama. The greatness of the Valmiki Ramayana cannot be adequately described. It is a huge didactic poem which has its main aim in constraining people to follow the path of righteousness, and towards this end, it employs the popular technique of appealing to the hearts of people by narrating in a homely style, the story of a life devoted to Dharma. The picturesque life of Sri Rama described by Valmiki is a grand glorification of the greatness of Sri Rama. Hence the Ramayana is in a way an expanded form of the Name and glory of Sri Rama.
The hearing or the study of the Ramayana is a contemplation on the various divine qualities of Sri Rama, which purifies the mind of man and renders it spiritual.
May Sri Ramachandra bless all with spiritual illumination, prosperity and Kaivalya Moksha!
Ahalya krutha Rama stotram
(The prayer to Lord Rama by Ahalya)
http://stotraratna.awardspace.com/stotra/Rama/r2.pdf
Ahalya krutha Rama stotram
(The prayer to Lord Rama by Ahalya)
Translated by
P.R.Ramachander
(This prayer is taken from Adhyathma Ramayana. Ahalya was cursed by her
husband Sage Gouthama to become a stone. She got back her form when Lord
Rama’s feet touched her.)
Aho krutharthosmi Jagan nivasa,
They padabhja samlagna raja ganath aham,
Sprusami yath padma sankaradhibhir,
Vimrusyathe randhitha manasai sada. 1
Oh God of the universe, I am grateful to you, For touching me with,
The dust. Of your feet, For it is being longed for, By Lord Brahma and Shiva,
With sadness in not getting it and with longing.
Aho vichithram, thava rama cheshtitham,
Manushyabhavena, vimohitham Jagath,
Chalasya jasram charanadhi varjitha,
Sampoorna ananada mayothi mayika. 2
Your actions are strange Rama, For you attract the world in a human form,
And the world is made to believe in it, You keep about moving everywhere,
When you do not have any legs, And with your complete happiness,
You are everywhere , which is strange!
Yath pada pankaja paraga vichithra gathra,
Bhageeradhi bhava virinchi mukhan punathi,
Sakshath sa eva mama drug vishayo yadasthe,
Kim varnyatha mama pura krutha bhaga deyam. 3
How can I describe , the holy deeds, Committed in my previous births,
For I am able to see in human form, You ,whose dust of feet makes the river Ganga,
Purify Lord Brahma and Lord Shiva.
Marthya vathare manuja kruthim harim,
Ramaabhidheyam ramaneeya dehinam,
Dhanurdharam padma lola lochanam,
Bhajami nithyam, na paran bhajishye. 4
I am going to pray him daily, Who is named Rama,
Who is but the human incarnation, Of the great Lord Vishnu,,
Who has a pretty body, Who is armed with a bow, And who has broad lotus like eyes,
And I will not pray any body else.
Yath pada pankaja raja sruthibhivimrugyam,
Yannabhi pankajabhava kamalasanascha,
Yannama sara rasiko Bhagawan purari,
Tham ramachandramanisam hrudhi bhavayami. 5
I always pray that Ramachandra, The dust of whose feet is being searched by Vedas,
Whose belly gave rise to Lord Brahma sitting on a lotus,
And whose name is being constantly meditated by Shiva.
Yasyavathara charithani virincha loke,
Gayanthi Naradamukha bhava padma jadhya,
Aanandaja sruparishiktha kuchagra seema,
Vagheeswari cha thamaham saranam prapadhye. 6
I seek the protection of Him, Whose story of incarnation,
Is being sung in the land Of Brahma, By Brahma, Shiva, Narada and others,
And also sung by goddess Saraswathi, Whose busts are made wet by her tears of joy.
Soyam paramathma purusha purana,
Esha swayamjyothir anantha aadhya,
Mayathanum loka vimohaneeyam,
Dathe paranugraha esha rama. 7
This Rama is the greatest God , And the God who is very ancient,
He is shining with his own light, And he is the first man and without end,
He has a body which by its powers, Bewitches the entire world,
He is also the one who,Blesses others forever.
Ayam hi viswothbhava samyamana,
Meka swa maya guna bhibhitho ya,
Virinchi vishnweeswara nama bhedhan,
Dathe swathanthra paripoorna athma. 8
Is he not the prime reason for, Creation , upkeep and destruction of the world?
And is he not same as Brahma, Shiva, And as Vishnu but looks different by illusion?
He is independent, complete and is the soul.
Namosthuthe Rama thavangri pankajam,
Sriya drutham vakshasi lalitham priyath,
Aakranthamekena jagath thrayam pura,
Dhyeyam muneendryai mana varjithai. 9
My salutations to your lotus like feet Rama, For these feet are being kept on her heart by Lakshmi,
And this is the feet which conquered three worlds, And is being meditated by sages ,
Who do not have any pride of “I”.
Jagathamadhi bhoothasthvam jagathwam jagadasraya,
Sarva bhootheshwa sambanda eko bhathi bhavaan para. 10
You are the first in the universe, You are the basis of the universe,
Alone and as the primeval God, You shine in all beings.
Omkara vachyasthvam, Rama, vachama vishaya pumaan,
Vachya vachaka bhedhena bhavaneva jagan maya. 11
Oh Rama, you are the meaning of “Om”, You are the true Purusha who is beyond words,
You are words, you are their meaning, And you have spread all over the world.
Karya karana karthruthwa phala sadhana bhedatha,
Eko vibhasi rama thwam mayaya bahu roopaya. 12
Oh Rama You are the act, the cause and the doer, By the differing results obtained,
Though you are only one, You shine in different forms.
Thwan maya mohitha dhiya sthwam najananthi thathwatha,
Manusham thwabhimannyanthe mayinam parameshwaram. 13
Due to the veil thrown by your illusion, Even wise people are no able to know you,
They think that you who are the great God, Who has suppressed his form using illusion,
As a very ordinary human being.
Akasavathwam sarvathra bahiranthargatho ramala,
Asam gohyachalo nithya shudho budha sadavyaya. 14
Like the sky you are outside and inside, You are clear, you are stable, you are perennial,
You are clean, you are wise and without change.
Yoshin moodahamagnathey thathwam jane kadam vibho,
Thasmathe sathaso Rama namaskuryamananyadhi. 15
Hey Rama, I am a fool who is ignorant , And how do I know your real self,
So keeping my mind permanently in you, I salute you again and again.
Deva mey yathra kuthrapi sthithaya api sarvadha,
Thwat pada kamala saktha bhakthireva sadasthu mey, 16
Hey God, Wherever I stay, May I always, Have devotion to your lotus like feet.
Namasthe purushadhyaksha, Namasthe bhaktha vathsala,
Namosthesthu hrishikesa, Narayana namosthuthe. 17
Salutations to the leader of men, Salutations to him who is dear to his devotees,
Salutations to him who controls his senses, Salutations to Lord Narayana.
Bhava bhyaharamekam bhanu koti prakasam,
Kara drutha sara chapam, Kalameghavabhasam,
Kanaka ruchira vasthram, rathnavath kundaladyam,
Kamala visadha nethram, sanujam rama meede. 18
I salute that Lord Rama, Who destroys sorrows of birth and death,
Who is only one, Who shines like crores of Suns, Who wears arrows and bow in his hand,
Who shines like the black rain bearing cloud, Who wears silk of golden colour,
Who wears ear studs made of gems, Who has eyes like lotus,
And who appears with his brother.
Sthuthaivam purusham sakshad raghavam puratha sthitham,
Parikramya pranmyasu sanugnatha yayaou patheem. 19
After praying thus That Purusha, Who is the real Lord Rama,
She went round him, Saluted him, and went, To her Husband.
Ahalya krutham, sthothram , ya padeth bhakthi samyutha,
Samuchyathe akhilai papai para brahmadhi gachathi, 20
He who reads with devotion, This prayer composed by Ahalya,
Would get rid of all his sins, And reach the position of ultimate Brahmam.
Puthrathyarthe padeth bhakthya , rama hrudhi vidhayacha,
Samvathsarena labhathe vandhya api suputhrakam.
Sarvan kamanavapnothi, Ramachandra prasadatha. 21
She who keeps Rama in her mind, And reads this with devotion,
With a view to get a child, Will get a child within a year,
Even if she is barren. And would get all her wishes fulfilled,
By the blessings of Lord Ramachandra.
Brahmagno guru thalpa gopipurusha stheyisuraapopivaa,
Mathru brathru vihimsakopi sathatham bhogaikabadhadhara,
Nithyam sthothramidhamjapanraghupathim bhakthya hrudistham smaran,
Dhyayan mukthimupaithi kim punarasou swachara yuktha nara. 22
Even he who has killed a Brahmin, Who had sex relations with teacher’s wife,
Who steals others property, Who drinks alcoholic drinks,
Who has killed his mother or brother, And who is always engaged in passionate acts,
Will surely get salvation, If he thinks of Lord Rama in his mind,
And recite and meditate on this prayer daily, So what shall we say of one who is good natured?
Ahalya krutha Rama Stotram Sampoornam
Thus ends the prayer on Rama composed by Ahalya.
HARiOMSAiRAMKRiSHNA
KRiSHNA
http://gods.indi-eye.com/2010/09/krishna-iconography.html
Here is a list that contains 108 names of Lord Krishna with their meanings:
Names Meanings
Achala Still Lord
Achyuta Infallible Lord
Adbhutah Wonderful God
Adidev The Lord of the Lords
Aditya the Son of Aditi
Ajanma One Who Is Limitless and Endless
Ajaya the Conqueror of Life and Death
Akshara Indestructible Lord
Amrut One Who Is Sweet as Nectar
Anaadih One Who Is the First Cause
Anandsagar Compassionate Lord
Ananta the Endless Lord
Anantajit Ever Victorious Lord
Anaya One Who Has No Leader
Aniruddha One Who Cannot Be Obstructed
Aparajeet the Lord Who Cannot Be Defeated
Avyukta One Who Is As Clear As Crystal
Balgopal the Child Krishna, the All Attractive
Bali the Lord of Strength
Chaturbhuj Four-Armed Lord
Danavendra Granter of Boons
Dayalu Repository of Compassion
Dayanidhi the Compassionate Lord
Devadidev the God of the Gods
Devakinandan Son of Mother Devaki
Devesh Lord of the Lords
Dharmadhyaksha the Lord OF Dharma
Dwarkapati Lord of Dwarka
Gopal One Who Plays With the Cowherds, the Gopas
Gopalpriya Lover of Cowherds
Govinda One who pleases the Cows and the Nature.
Gyaneshwar the Lord of Knowledge
Hari the Lord of Nature
Hiranyagarbha the All Powerful Creator
Hrishikesh the Lord of All Senses
Jagadguru Preceptor of the Universe
Jagadisha Protector of All
Jagannath Lord of the Universe
Janardhana One Who Bestows Boons on One And All
Jayantah Conqueror of All Enemies
Jyotiraaditya the Resplendence of the Sun
Kamalnath the Lord of Goddess Lakshmi
Kamalnayan the Lord with Lotus Shaped Eyes
Kamsantak Slayer of Kamsa
Kanjalochana the Lotus-Eyed God
Keshava One Who Has Long, Black Matted Locks
Krishna Dark-Complexioned Lord
Lakshmikantam the Lord of Goddess Lakshmi
Lokadhyaksha Lord of All the Three Lokas (Worlds)
Madan the Lord of Love
Madhava Knowledge Filled God
Madhusudan Slayer of Demon Madhu
Mahendra Lord of Indra
Manmohan All Pleasing Lord
Manohar Beautiful Lord
Mayur the Lord Who Has A Peacock Feathered-Crest
Mohan All Attractive God
Murali the Flute Playing Lord
Murlidhar One Who Holds the Flute
Murlimanohar the Flute Playing God
Nandgopala the Son of Nand
Narayana the Refuge of Everyone
Niranjana the Unblemished Lord
Nirguna without Any Properties
Padmahasta One Who Has Hands like Lotus
Padmanabha the Lord Who Has a Lotus Shaped Navel
Parabrahmana the Supreme Absolute Truth
Paramatma Lord of All Beings
Parampurush Supreme Personality
Parthasarthi Charioteer of Partha – Arjuna
Prajapati Lord of All Creatures
Punyah Supremely Pure
Purshottam the Supreme Soul
Ravilochana One who’s Eye Is the Sun
Sahasraakash Thousand-Eyed Lord
Sahasrajit One Who Vanquishes Thousands
Sahasrapaat Thousand-Footed Lord
Sakshi All Witnessing Lord
Sanatana the Eternal Lord
Sarvajana Omniscient Lord
Sarvapalaka Protector of All
Sarveshwar Lord of All Gods
Satyavachana One Who Speaks Only the Truth
Satyavrata the Truth Dedicated Lord
Shantah Peaceful Lord
Shreshta the Most Glorious Lord
Shrikanta Beautiful Lord
Shyam Dark-Complexioned Lord
Shyamsundara Lord of the Beautiful Evenings
Sudarshana Handsome Lord
Sumedha Intelligent Lord
Suresham Lord of All Demi-Gods
Swargapati Lord of Heavens
Trivikrama Conqueror of All the Three Worlds
Upendra Brother of Indra
Vaikunthanatha Lord of Vaikuntha, the Heavenly Abode
Vardhamaanah the Formless Lord
Vasudev All Prevailing Lord
Vishnu All Prevailing Lord
Vishwadakshinah Skilfull and Efficient Lord
Vishwakarma Creator of the Universe
Vishwamurti Form of the Entire Universe
Vishwarupa One Who Displays the Universal Form
Vishwatma Soul of the Universe
Vrishaparvaa Lord of Dharma
Yadavendra King of the Yadav Clan
Yogi the Supreme Master
Yoginampati Lord of the Yogis
HARiOMSAiRAMKRiSHNA
Gayatri {3G}
http://www.omgayatri.com/mahaa_maNtra/gaayatree.html
Gayatri Mantra - गायत्री मंत्र
Gayatri (gaayatree) mantra is the most important and popular verse (shloka) of the Vedas (ved/s). Hindus love to chant this sacred religious shloka (shlok) as mantra (maNtra). It is sometimes called 'Maha Mantra'. Maha (mahaa) means 'great'.
In DevaNagari script :
ॐ भूर्भुवः॒ स्वः॒
तत्स॑वितुर्वरे॑ण्यम्
भ॒र्गो॑ दे॒वस्य॑ धीमहि।
धियो॒ यो नः॑ प्रचो॒दया॑त्॥
Without Stress Marks :
ॐ भूर्भुवः स्वः
तत्सवितुर्वरेण्यम्
भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥
Transliteration of Gayatri Mantra
In Latin (Roman) alphabet (using xNagari transliteration scheme) :
Om bhoor-bhuvaH svaH,
tat-savitur-vareNNyam, bhargo devasya dheemahi,
dhiyo yo naH prachodayaat.
ॐ (ओ३म्) = Om or Aum
भूर्भुवः (भूर्-भुवः) = bhoor-bhuvaH
स्वः = svaH
तत्सवितुर्वरेण्यम्
(तत्-सवितुर्-वरेण्यम्) = tat-savitur-varenyam
भर्गो (भर्-गो) = bhargo
देवस्य = devasya
धीमहि = dheemahi
धियो = dhiyo
यो = yo
नः = naH
प्रचोदयात (प्रचोदयात) = prachodayaat
Interpretations of Gayatri Mantra
There are variations/differences in the interpretations of the Gayatri Mantra by various scholars. But every one agrees that it is a prayer to the Almighty.
By Max Muller :
Let us obtain (meditate on) the adorable splendour of Savitri (Sun God), may He arouse our minds.
By Maharshi Dayanand Saraswati :
'O God, You are the giver of life, the remover of pain & sorrow, the bestower of happiness; O Creator of the Universe, may we receive Your supreme sin-destroying light; may You guide our intellect in the right direction.'
Meaning of Words in The Mantra
Om = pranav mantra = a word related to the God
bhoo(r) = bhooH = the earth
bhuvaH = bhuvarloka, the air (vaayu-maNdal)
svaH = svarga, heaven
tat = that
savit(ur) = savit = Sun, God
vareNNya(m) = adopt(able), follow
bhargo = energy (sin destroying power)
devasya = of the deity
dheemahi = meditate or imbibe
dhiyo = plural of dhee = mind, the intellect
yo = Who (God)
naH = our
prachodayat = inspire, awaken
Excuse me for writing the (following) translations of the mahaa maNtra...
भू:, भुव: और स्व: के उस वरण करने योग्य (सूर्य) देवता,,, की (बुराईयों का नाश करने वाली) शक्तियों (देवता की) का ध्यान करें (करते हैं),,, वह (जो) हमारी बुद्धि को प्रेरित/जाग्रत करे (करेगा/करता है)।
तीनों लोकों के उस वरण करने योग्य (सूर्य) देवता की शक्तियों का ध्यान करते हैं, वह हमारी बुद्धि को प्रेरित (जाग्रत) करे।
The God (Sun) of the Earth, Atmosphere and Space, who is to be followed, we meditate on his power, (may) He inspire(s) our intellect.
The main difference in the various interpretations seems to be in the first stanza!
According to Dayanand Saraswati (dayaanand sarasvatee)
bhooH (bhoor) = praNNaadhaar (basis of life)
bhuvaH = remover of sorrow
svaH = giver of happyness
Download Gayatri Mantra Files
Click here to download Gayatri mantra typesetted in/as a black-n-white gif file. (Good for printing on a mono-color/black printer)
http://www.softfonts.com/sample/mantra/gayatri_bw.gif
Click here to download Gayatri mantra typesetted in/as a color gif file. (Good for printing on a color printer and as wallpaper!)
http://www.softfonts.com/sample/mantra/gayatri_rgb.gif
HARiOMSAiRAMKRiSHNA
Gayatri Mantra - गायत्री मंत्र
Gayatri (gaayatree) mantra is the most important and popular verse (shloka) of the Vedas (ved/s). Hindus love to chant this sacred religious shloka (shlok) as mantra (maNtra). It is sometimes called 'Maha Mantra'. Maha (mahaa) means 'great'.
In DevaNagari script :
ॐ भूर्भुवः॒ स्वः॒
तत्स॑वितुर्वरे॑ण्यम्
भ॒र्गो॑ दे॒वस्य॑ धीमहि।
धियो॒ यो नः॑ प्रचो॒दया॑त्॥
Without Stress Marks :
ॐ भूर्भुवः स्वः
तत्सवितुर्वरेण्यम्
भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥
Transliteration of Gayatri Mantra
In Latin (Roman) alphabet (using xNagari transliteration scheme) :
Om bhoor-bhuvaH svaH,
tat-savitur-vareNNyam, bhargo devasya dheemahi,
dhiyo yo naH prachodayaat.
ॐ (ओ३म्) = Om or Aum
भूर्भुवः (भूर्-भुवः) = bhoor-bhuvaH
स्वः = svaH
तत्सवितुर्वरेण्यम्
(तत्-सवितुर्-वरेण्यम्) = tat-savitur-varenyam
भर्गो (भर्-गो) = bhargo
देवस्य = devasya
धीमहि = dheemahi
धियो = dhiyo
यो = yo
नः = naH
प्रचोदयात (प्रचोदयात) = prachodayaat
Interpretations of Gayatri Mantra
There are variations/differences in the interpretations of the Gayatri Mantra by various scholars. But every one agrees that it is a prayer to the Almighty.
By Max Muller :
Let us obtain (meditate on) the adorable splendour of Savitri (Sun God), may He arouse our minds.
By Maharshi Dayanand Saraswati :
'O God, You are the giver of life, the remover of pain & sorrow, the bestower of happiness; O Creator of the Universe, may we receive Your supreme sin-destroying light; may You guide our intellect in the right direction.'
Meaning of Words in The Mantra
Om = pranav mantra = a word related to the God
bhoo(r) = bhooH = the earth
bhuvaH = bhuvarloka, the air (vaayu-maNdal)
svaH = svarga, heaven
tat = that
savit(ur) = savit = Sun, God
vareNNya(m) = adopt(able), follow
bhargo = energy (sin destroying power)
devasya = of the deity
dheemahi = meditate or imbibe
dhiyo = plural of dhee = mind, the intellect
yo = Who (God)
naH = our
prachodayat = inspire, awaken
Excuse me for writing the (following) translations of the mahaa maNtra...
भू:, भुव: और स्व: के उस वरण करने योग्य (सूर्य) देवता,,, की (बुराईयों का नाश करने वाली) शक्तियों (देवता की) का ध्यान करें (करते हैं),,, वह (जो) हमारी बुद्धि को प्रेरित/जाग्रत करे (करेगा/करता है)।
तीनों लोकों के उस वरण करने योग्य (सूर्य) देवता की शक्तियों का ध्यान करते हैं, वह हमारी बुद्धि को प्रेरित (जाग्रत) करे।
The God (Sun) of the Earth, Atmosphere and Space, who is to be followed, we meditate on his power, (may) He inspire(s) our intellect.
The main difference in the various interpretations seems to be in the first stanza!
According to Dayanand Saraswati (dayaanand sarasvatee)
bhooH (bhoor) = praNNaadhaar (basis of life)
bhuvaH = remover of sorrow
svaH = giver of happyness
Download Gayatri Mantra Files
Click here to download Gayatri mantra typesetted in/as a black-n-white gif file. (Good for printing on a mono-color/black printer)
http://www.softfonts.com/sample/mantra/gayatri_bw.gif
Click here to download Gayatri mantra typesetted in/as a color gif file. (Good for printing on a color printer and as wallpaper!)
http://www.softfonts.com/sample/mantra/gayatri_rgb.gif
HARiOMSAiRAMKRiSHNA
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