Vishnu Sahasranamam (Meanings).pdf - Download as PDF File .pdf), Text File . txt) or read online. fffff. vishnu sahasranamam meaning in english. Sri Vishnusahasranamam contains Names of Sri Mahavishnu. This entire compiling was. Sri Vishnu Sahasranamam ||. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Page Page Page
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SRI VISHNU SAHASARANAMA. STOTRAM. Sanskrit, Transliteration and English Translation. Website: ronaldweinland.info One should meditate for the removal of all obstacles upon Vishnu who is clad in My repeated salutations to Vyasa who is the form of Vishnu and to Vishnu who . “VISHNU SAHASRANAMAM” the Thousand Names of the Lord, is the quint the third step, he is the man turned Master - meaning the one that mastered the.
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Page 4 of 30 In him is embodied the universe, with the diverse things and beings of different genre, the gods, humans, birds, cattle, serpents birds and beasts , the gandharvas and daityas asuras - all sporting in a charming way. AUM namo bhagavate vaasudevaaya shaantaakaaraM bhujaga-shayanaM padma naabhaM sureshaM ever peaceful , lying on a serpent bed , lotus from navel springs , gods the controller of viswaa dhaaram gagana sadrsam meghavarnam subhangam universe form cloud hued good limbs lakshmee-kaantaM kamala-nayanaM yogibhirdhyaana- gamyaM Lakshmi's Lord , lotus eyed , in yogi's heart by meditation approachable vande vishhNuM bhava- bhaya-haraM sarva- lokaika-naatham 19 we pray to Vishnu samsara's fear remover all the world's ruler Salutations to Lord Visnu, peace personified, residing on the serpent couch Adisesa.
From his navel sprouts a lotus. He is the overlord of the celestials. The universe is but his form. He resembles the sky and has the complexion of the clouds, with graceful limbs of exquisite charm and perfect symmetry He is the consort of Laksmi. His eyes are like lotus. He resides in the heart region of the yogis steeped in loving contemplation.
He dispels destroys the dread of samsara.
He is the peerless Lord of the universe, the supreme monarch. His chest is marked by the mole known as srivatsa. His body is resplendent with kaustubha gem. He is surrounded by holy persons. And he has wide eyes like lotuses.
Page 24 of 30 These divya namas are meant to be recited both here and in all the upper worlds including the transcendent abode heaven , inasmuch as they pertain to the MahAtma, the supreme being, Kesava. In short, those who recite these holy names of the Lord will reap the desired fruits without fail.
He acquires abundant wealth in this world and keeps it in tact while, in the other world he enjoys everlasting bliss, anuttamam sreyah - salvation Page 25 of 30 With a mind thus purified, the chanter attains the eternal Brahman na vaasudeva bhaktaanaam ashubhaM vidyate kvachit janma mRityu jaraavyaadhi bhayaM naiva api jaayate 11 Nothing inauspicious ever befalls the devotees of Vasudeva nor do they have any fear from the cyclic operation of birth, disease, old age and death any longer.
This is the meditation upon the form of the lord, visualising Him thus in His, all-Comprehensive nature, and meditating upon Him, the seeker starts the vishnu-sahasranaama chanting. Approximate meanings: Whose body is of the dark "shyamam" like the clouds "megha". He lives "vaasam" in the pure ocean of milk "peeta-kousheya". He has Lakshmi "sri" in his chest "vatsangam".
The cause is always present in the effects and as such That Form from which the whole universe has emerged out can only be its own manifestation.
The whole cosmos of gross forms is His own expression, and therefore, He is called as Viraatpurusha. The Sanskrit term Visvam comes from the root Vis, to enter: Thus it means He who has created and entered into the entire universe, as the All-Pervading Reality.
It can also mean, That into which the entire universe has entered to remain therein established. In the Upanishads also we have assertions of similar ideas. It is only when intellectually, we view the Lord that we come to recognise Him as the cause for the universe. When viewed through contemplation, since the effect is nothing other than the cause, there can be no world other than Him. In fact, there is www. In Geeta OM ltyekaaksharam Brahma.
That which has the nature of pervasiveness is Vishnu. He is the one who pervades all and nothing ever pervades Him. Eesaavaasyam Idam Sarvam-All this is indwelt, pervaded by the Lord. This very same idea is described in the typical style of the Puranas, in the incarnation of the Lord as Vaamana, the short-boy Vamana , who, with His three feet, measured the entire universe. Because of this act, the Lord got the name Vishnu, says M ahaabhaarata. Vishnu Purana says: The root Vis means to enter.
The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra whatever that is there is the world of change.
Hence it means that He is not limited by space Desa , time Kaala or substance Vastu. Thus the term Vashatkaara means: He who is invoked, and for propitiating whom, the oblations are poured in Vedic ritualism, using mantras ending with vashat. Also Vashatkaara can mean yajna in its association and thus the term in its suggestion can signify He who is of the form of the Yajna.
In the Upanishads also we find this meaning endorsed when the Upanishad mantra says: Yajno vai Vishnuh - Yajna itself is Vishnu. Time is the concept of the intellect; it expresses itself in the interval between experiences. Experiences are registered as thoughts and thoughts are ever changing. This very change is known and experienced by us. The knower of the change must be something other than the change.
He is the One who is not conditioned by time.
This word can be dissolved in two ways: a One who creates the creatures Bhootaani Karoti iti Bhoota- Krit or b One who annihilates all creatures Bhootaani Krindati iti Bhoota-krit. In both these cases, Brahman, the Supreme is the One Reality that seems to function as the Creator, Sustainer or Destroyer, when He functions through different gunas in the Total-M ind. Extra comments: Subjectively, the Atman functioning through my own mind and intellect is I, the individuality.
My personality entirely depends upon the quality and texture of my own thoughts. I myself become according to the moods of my mind the creator, sustainer and annihilator of my world of experiences. He who manifests and functions, in these three aspects, is the Supreme Vishnu. In Geeta there is an elaborate description of this idea in the l5th Chapter where the Lord points out how, He, as the light in the sun, fertility in the earth, growth in the plants, nourishment in food, heat in fire, -becomes Himself the eater, and, therefore, how He Himself presides over all the functions of the body and mind, and apparently nurtures and nourishes the creatures, who are in fact nothing other than Himself.
He is the Pure Existence in all the sentient organisms and the insentient objects in the universe. Hence He is indicated by the term Bhaavah. Just as the same universal space manifests in all rooms as the room-space, so the Infinite Life manifesting through any given vehicle is called the Aatman of the vehicle. It is well known that space everywhere is one and the same; so too, the One Reality sports as though different Aatmans. In Bhaagavata, the Lord is addressed as You are the One Self in all living creatures ever illumining all their experiences.
In Kathopanishad: The One enchanting Truth that revels in every form manifesting in plurality. Stanza 2 pootaatmaa paramaatmaa cha muktaanaam paramaa gatih avyayah purushah saakshee kshetrajno akshara eva cha.
The Self is beyond all vaasanaas and, therefore, He cannot be affected by anyone of the manifestations of M aayaa such as thoughts of the intellect, emotions of the mind or the perceptions of the body.
The Spirit is other than matter, and that in its presence, the vestures of matter, borrowing their dynamism from Him, play their parts rhythmically at all times. This has been the assertion found chorusly repeated in all the Upanishads and in the entire Vedantic literature. Sankara in Aatma Bodha points out that the Self is other than the three bodies and that He functions in the microcosm as a king in the nation. It was also said therein that matter borrows its energy from the Spirit and continues its activity as the world from the Sun.
Kathopanishad and the Geeta guide us from the outer levels of our personality, stage by stage, into the inner-most sanctum, and there, the teachers declare, is He the Infinite, transcending all, reigning in His own glory. In short, that which remains other than the cause and effectM aayaa and matter-is He, the Parama Aatman.
The limitations and bondages lived through by man are in fact the destiny of the matter vestures. Through delusion of non-understanding, we identify with them and come to suffer the consequent sense of imperfections. To liberate ourselves from the thraldom of matter is to realize the Self. Hence the Truth is defined as the Supreme Goal of the emancipated. In Geeta. The Indestructible, and therefore, changeless, can never have any modifications Parinaama.
For, modification is but the death of a previous condition and the birth of a new condition. The Eternal and the Immutable Avyayah is the Supreme Sat-chit- aananda, and every other thing and being come under the hammer or change. The medium in which all these changes are sustained is Brahman, the Immutable.
This term can also be dissolved in two more different ways giving more and more suggestions to the nature of the Self. Thus, Purusha can mean That which was before all creatures -Puraa Aaseet iti Purushah or it can be One who completes and fulfils the Existence everywhere, meaning, without whom Existence is impossible Poorayati iti Purushah.
This Aatman remains in the bodies of living creatures as their individuality Jeeva and in all the activities, physical, mental and intellectual, Aatman is not in fact involved but He is therein only an observer of all that is happening.
This will become clear in the following discussion. In every day life he is a witness who without any mental reservation or personal interest observes and watches what is happening in a given field of experience. Saakshaad Drashtari Saakshee syaad-Amarakosa. Though thus Consciousness illumines everything, It is only a Witness, as It knows no change. Just as the sun illumines every thing in the world and yet the Sun is not affected by the condition of the things it is illumining, so too Vishnu, the Supreme, illumines all, without Itself undergoing any change.
As Brahmapurana would put it: Bodies are fields and the Atman illumines them all without an effort, and therefore, is called Knower-of-thefield, Kshetrajnah. Since It is Indestructible, It cannot come under the methods of universal destruction arising from nature or through the wilful www. It cannot be cleaved by instruments of destruction, nor can fire burn It, nor water drench It, nor air dry It- Geeta Ch.
Please note that in the stanza there is the extra word only Eva used, indicating that Kshetrajnah is the Aksharah; there is no difference between them both: the Knower-of-the-field and the field. Stanza 3 yogoh yoga-vidaam netaa pradhaana-purushesvarah naarasimha- vapuh sreemaan kesavah purushottamah. By withdrawing the sense organs from their objects of preoccupation, when the mind of the seeker becomes quietened, he is lifted to a higher plane-of-consciousness, wherein he attains yoga, meaning wherein he realizes the Reality.
At such moments of equanimity and mental quiet yoga is gained: Samatvam yoga uchyate- Geeta Ch. Since He is experienced through Yoga He is known as Yogah. To all men of realization, He who is the Ideal, is the Supreme Lord. Just as our activities are today ordered by our selfishness and individuality, the Ideal that commands and orders all activities in the bosom of a Man of Realization is his God-Consciousness. This realm of experience is M ahaa Vishnu.
In the Geeta also we find the same idea expressed, in the language of emotion, when the Lord says: Those who contemplate upon M e with total dedication, their daily welfare and spiritual progress I shall bear. The term Pradhaana means maayaa-the total cause for the entire universe of forms.
The term Purusha indicates the individuality in each one of us-the Jeeva. Lord Eesvara means the M aster Eeshte iti Eesvarah. The Lord of M aayaa and Jeeva means the one who makes both these possible to exist and function. This is the famous fourth incarnation of Lord Vishnu which He took in order to destroy the atheistic tyrant Hiranyakasipu and bless his devotee, Prahlaada.
M other Sree is M other Lakshmi. In the Puranic terminology Lakshmi stands for all powers, all faculties.
The total manifested power potential in the Omnipotent is Lakshmi. These powers are ever in Him and therefore, He is the Sreemaan. Or, it can also mean, one who destroyed "vah" the demon Kesin who was sent to destroy the child-Krishna by his uncle Kamsa This interpretation is endorsed by the Vishnu Purana, 5. The Spirit expressing through matter is the individuality, Jeeva. Reflected moon is the moon of the heavens dancing on the surface of water. Just as the moon is something different from its reflections and the water surfaces, so too the Self is, in its transcendental nature, something different from both matter, the perishable, and Spirit, the Imperishable, ever playing in matter.
Stanza 4 sarvas-sharvas-sivah sthaanur bhootaadir nidhir-avyayah sambhavo bhaavano bhartaa prabhavah prabhur-eesvarah. He being the One cause from which have sprung forth all things and beings. He himself is the all. In M ahabharata Udyoga Parva we read: As He is the origin and end of all, whether existent or otherwise, and as He, at all times, cognises all, He is called Sarva. All waves rise from the same ocean and, therefore, the ocean is the very essence in all waves. In Him can never be any contamination of the imperfection of Rajas and Tamas.
Nonapprehension of Reality is Tamas and misapprehensions of Reality constitute the Rajas. They are permanent, immovable, fixed. The Truth, that remains thus firm and motionless, without movement, permanently established in Its own Realm of Purity, is called by the term Sthaanuh-the Pillar.
The term Nidhi means that in which precious things are stored away or preserved secretly: Nidheeyate Asmin iti Nidhih. Therefore, He who is the substratum-container-for the entire universe is the Nidhi.
During the dissolution sleep the One into Whom all things go to lie merged therein temporarily, till the next projection or creation waking , as this Immutable Treasure Chest-the Vishnu. Here unchangeable Avyaya is qualifying Nidhi. In fact, He alone is the source of all that is created. In Harivamsa we read the assertion: I am the Narayana, the Source from which all creatures and things spring forth.
The Lord is One who gives both joy and sorrow to each one according to his deserts. In the case of humanity it is He again who destroys the evil and blesses the good. Governing includes protecting the world from all harms and serving it positively with progress and joy. One who does these to all creatures at all times is Vishnu-the great Bhartaa.
It is That from which even the very concepts of time and space have sprung from. He who is the All-Powerful.