пятница, 20 сентября 2013 г.

Hymns for Dhyana-Yoga, devoted to Shreemati Maha Lakshmi-Devi

When I was younger, I used to practice the Pure Dhyana-Yoga, that is I usually visualized Shreemati Maha Lakshmi-Devi or Bhagavan Shree Narayana (or Shreemati Maha Lakshmi-Devi and Bhagavan Shree Narayana Together) and repeated Mantras mentally meanwhile. 

I love Dhyana-Yoga, devoted to Shreemati Lakshmi-Devi very much, but I like listening to the Hymns, devoted to Our Precious Devi as well. 

So, I have decided to follow 3 Agnas of Bhakti-Yoga simaltenously, that is:

1) I listen to the Hymns of Shreemati Lakshmi-Devi and at the same time 

2) I repeat the Mantra, devoted to Shreemati Lakshmi-Devi

3) And I practice mental visualisation of Shreemati Lakshmi-Devi

Someone may think, that this method is difficult to follow, but it is very easy. 

In this post I would like to share the Most Beautiful Hymns of Shreemati Lakshmi-Devi, which I use in my everyday sadhana. 

Some Hymns from the list are very good for the Dhyana-Yoga, devoted to Shreemati Veera-Lakshmi (because they are solemn, that is they are in the Mood of Shreemati Veera-Lakshmi). 

Now, the list of the Hymns (see the link to Youtube and then the links to my folders, I have saved the Hymns in my folder, because sometimes clips can vanish from youtube, all the Hymns are from Shangu Chakra Gadha Padmam Channel, except "Shree Ashta Lakshmi Stotram", because this clip is from BhakthiOneTelugu)

I have also downloaded the clips and MP3 from Youtube, see the links to FLV and MP3 files in the end of the article. 

001_Divine Sanskrit Hymn on Sri Mahalakshmi (Shree) -  Sri Lakshmi Sahasranama Sthotram  (Skanda Purana).mp4

Usually I start my day with the listening to "Shree Lakshmi-Sahasranam". 

This Hymn is incredible and fits to all the types of Dhyana-Yoga, even for Dhyana-Yoga, devoted to Shreemati Veera Lakshmi-Devi. 

The Hymn is very beautifully sung, the vocal transitions are very unordinary and exhilarating. 

002_Medieval Sanskrit Hymn (Prayer Chant) on Sri Mahalakshmi -  Sri Sthuthi  (Swami Vedanta Desika).mp4

"Shree Stuti" by Shree Shreemad Vedanta Desika. The manner of singing is very solemn, so the Hymn is very good for Bhakti-Yoga, devoted to Shreemati Veera-Lakshmi. 

003_Sanskrit Prayer (Hymn) in Octet on Sri Mahalakshmi (Cosmic Mother) -  Sri Mahalakshmi Ashtakam.flv

The manner of singing is very serene and tranquil, so the Hymn is very good for the Dhyana-Yoga, devoted to Shreemati Karunya Lakshmi-Devi or to Shreemati Radharani-Devi. 

The Images of Shreemati Karunya Lakshmi-Devi or Shreemati Radharani-Devi in blue dress are very much recommended by me for Dhyana-Yoga and this Hymn.

004_Devotional Carnatic Krithi on Sri Mahalakshmi -  Mahalakshmi Karuna Rasa  (Muthuswami Dikshitar).flv

The separate article has been devoted to "Shree Mahalakshmi Karuna Rasa" - http://vishnudut1926.blogspot.ru/2013/09/maha-lakshmi-karuna-rasa-power-of-lady.html

005_Sacred Hymns on Sri Mahalakshmi -  Kanakadhara Sthotram & Sri Suktham & Lakshmi Ashtothram .flv

The First Hymn was composed by Shree Shreemad Shankara-Acharya. This is one of my Main Hymns, which accompanies my Bhakti-Yoga, dedicated to Shreemati Veera Lakshmi-Devi. 

006_Carnatic Compositions on  Shree  (Sri Mahalakshmi) -  Varalakshmi Namosthuthe  (Mysore Vasudevachar).flv

Carnatic Hymn. The Mood varies very much: sometimes the Hymn seems to remind about Shreemati Karunya Lakshmi-Devi or Shreemati Veera Lakshmi-Devi, sometimes about Shreemati Adi Lakshmi-Devi. Very unusual and unordinary Hymn. 

007_Collection of Divine Sanskrit Hymns & Chants on Sri Mahalakshmi - Sri Mahalakshmi Sthothramala.flv

Very beatiful Hymn, it is very good for Dhyana-Yoga devoted to Shreemati Aishvarya Lakshmi-Devi. 

I often listen to this Hymn, when I write the articles or just reading Bhakti Books. 

008_Shri Ashta Lakshmi Stotram

This is the version of "Shree Ashta Lakshmi Stotram" from BhakthiTVTelugu. 

The melody is very beautiful and very easy to follow, so if you are very ardous to learn the "Shreemati Ashta Lakshmi Stotram" by heart or if you just like to repeat "Shreemati Ashta Lakshmi Stotram" in front of Shreemati Lakshmi-Devi, then just follow this melody and this version will help you very much. 


Pati-Vratã (serving to Bhagavan Shree Krishna as to Husband), Seva (Dasya-Bhava) and Atma-Nishtha in the words of PurnaPurushottam Shree Shreemad SwamiNarayan

This is one of my favourite Darshans by PurnaPurushottam Shree Shreemad SwamiNarayan. 

As you know, Pati-Vrati (speaking about Pati-Vrata I imply only Pati-Vrata, which is devoted only to Bhagavan Shree Krishna) does not differ from Dasya-Bhava in Vaidik Tradition, that's why:

the obedient wife of Bhagavan Shree Krishna = obedient dasi of Bhagavan Shree Krishna (female servant). 

That's why after speaking about Pati-Vrata, Shree Shreemad SwamiNarayan speaks about Dasya-Bhava as well, because these two notions are more than interlinked. 

Vachanmrut, Gadhada 2 - 62 "Atma-Nishtha, Pati-Vrata, Seva" (page 575, link to "Vachanmrut")

62.7.  Having  answered  their  questions,  Shreeji  Mahãrãj  then  said,  “Since the day I began thinking about it, I have noticed that there are three strengths which lead to kalyãn and which lead to extreme bliss. 

Of these,  the  first  is  the  strength  of  intense  ãtmã-nishthã,  which  is  to believe a person’s true self to be the ãtmã and engage in worship of Bhagvãn,  like  Shukji.   

The  second  is  like  the  strength  of  Pati-Vratã, which is to worship Bhagvãn as if He is his Husband, just as the gopis did.  

The third is the strength of sevã, which is to worship Bhagvãn as His  dãs,  just  like  Hanumãnji  and  Uddhavji.    

Without  these  three strengths, there is no way in which the jeev can attain kalyãn.  In fact, I, myself have firmly developed all three of these strengths.  Even if a person  possesses  one  of  these  strengths  firmly,  he  becomes absolutely fulfilled.

62.8.  “I  shall  now  describe  the  characteristics  of  these  three  strengths individually.  

Firstly, the following are the characteristics of a person who has realised the ãtmã. On one side there is the ãtmã and on the other side is the crowd of Mãyã – the body, the indriyas, the antah-karans, the three gun, and the panch-vishays.  

The thought that rests between the two is full of gnãn.  

This thought remains steady, just as the tip of a flame remains steady in the absence of wind.  It is this 
thought  which  prevents  the  body,  indriyas,  and  antah-karans  from becoming one with the ãtmã.  In fact, even the thought itself does not become one with the ãtmã. 

62.9.  “When the jeev attains this thought, its vruttis, which once reached all the way to Kãshi, recede to reach only as far as Vadtãl.  

When that thought is strengthened, the vruttis then recede from Vadtãl to reach only as far as Gadhadã.  

Then, from reaching as far as Gadhadã, they recede and come into the vicinity of  the body.  From the body, the vruttis recede further and rest in the organs of the indriyas. 

From the organs of the indriyas, the vruttis of the indriyas turn inward towards the antah-karans.  

Finally, the vruttis of the indriyas and antah-karans become absorbed in the ãtmã.  It is then that the jeev’s kãran body, which is full of worldly desires, is said to be destroyed. 

62.10.  “Furthermore, when this thought meets with the ãtmã, divine light is generated in the heart of the thinker, and he understands himself as being brahm-rup.  

In addition, he also has the realisation of Parbrahm Nãrãyan,  who  resides  within  that  brahm.    

A  person  who  has  this realisation  feels,  ‘I  am  the  ãtmã,  and  Paramãtmã  eternally  resides within  me’.    

Such  a  sustained  state  is  the  highest  level  of  ãtmã-nishthã. 


62.11.  “Secondly, the strength of a person with Pati-Vratã should be like that of the gopis of Vraj.  

For example, from the day the gopis touched the Holy  Feet  of  Shree  Krishna  Bhagvãn,  all  the  pleasures  of  this  world became like poison to them.  

In this way, if a pati-vratã wife sees a man who is as handsome as Indra, or who is like a dev or some king, 
then  she  would  withdraw  her  eyes,  just  as  when  a  person  sees  a rotting  dog  or  some  faeces  and  becomes  extremely  disgusted  and looks  away.   

This  is  the  highest  level  of  Pati-Vratã.    

Therefore,  if  a person attaches his vruttis to Bhagvãn just as a Pati-Vratã wife does with  her  Husband,  his  mind  would  never  become  pleased  upon seeing anyone else. 

62.12.  “Thirdly,  a  person  who  has  a  strength  of  offering  bhakti  with  sevã would  like  the  darshan  only  of  his  Ishta-Dev;  

he would  like  to hear talks  only  about  Him;  

he  would  like  His  Ishtadev’s  nature;  and  

he would also prefer to stay only with Him.  

However, even though he has such love, for  the sake of serving his  Ishta-Dev and earning His pleasure, he wishes day and night, ‘If my Ishta-Dev were to command me, I would follow that command most happily’.  

If his Ishta-Dev was to give a command that would force him to stay far away, he would stay there happily, but in no way would he be disheartened.  

In fact, he finds  supreme  bliss  in  following  the  command  itself.    

This  is  the highest level of sevã.  

Today, Gopãlãnand Swãmi and also Muktãnand Swãmi have the strength of offering bhakti with sevã. 

62.13.  “Among  the  bhaktas  of  Bhagvãn  who  possess  one  of  these  three strengths,  there  are  three  levels  –  uttam,  madhyam,  and  kanishth.  

Those who are not found in any one of these categories can only be called wretched.  Therefore, it is only proper to die after a person has thoroughly developed one of the three strengths; it is not appropriate to die if a person has not completely developed any single one of the three.  

Instead, it would be better if a person lives five days longer to dispel  his  misunderstandings  and  strengthen  at  least  one  of  these three inclinations, and then die.” 

The incredible articles authored by Sri M K Srinivasan

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"Shree Lakshmi-Tantra", 04.39: "The devAs and the humans call Me as MahAlakshmi, MahASrI, CaNDA, CaNDI and CaNDikA"

Chapter 04 of "Shree Lakshmi-Tantra" is very beatiful and Shreemati Maha Lakshmi-Devi speaks about Herself as Being Shreemati Maha Kali-Devi, Shreemati Durga-Devi and Shreemati Chandika-Devi, BUT JUST IN ANTARYAMI ROOPAM. 

Sadagopan.org has published First 4 Chaptes of "Shree Lakshmi-Tantra" and I liked very much the explanation of the above-mentioned Names of Shreemati Lakshmi-Devi from Volume 04. 

What I especially liked is the explanation about Antaryami by Oppiliappan Koil Varadachari Sadagopan.

I have refered to 4 Volumes of "Shree Lakshmi-Tantram" (only 4 First Chapters were published by SADAGOPAN.ORG) and to "Dhvaya-Churukku" by Shree Shreemad Vedanta Desika while preparing this article (both editions of SADAGOPAN.ORG, please refer to my folders in order to study these Books - dropbox, box, cubby and google)

"Shree Lakshmi-Tantra", Volume 04 (from Verse 39)


04.39. "The devAs and the humans call Me as MahAlakshmi, MahASrI, CaNDA, CaNDI and CaNDikA".

Oppiliappan Koil Varadachari Sadagopan: "In  this  and  the  subsequent  Slokams,  MahA  Lakshmi  describes  Herself  with  different names connected normally to other goddesses. 

We can not conclude on this basis that MahA Lakshmi is same as these devatais.  

In the 10 th  chapter of  Bhagavat  GitA,  Lord  KrshNa  describes  Himself  as  Rudran,  Kuberan  et  al. 

What He meant was that He is the anataryAmi of all these devatAs, who are His servants. 

The situation is similar here and MahA Lakshmi is indicating that She  is  the  indwelling  and  empowering  force  in  all  these  devatas,  who  are created and  commanded by Her. 

04.40. "Further,  the  people  address  Me  as  BhadrakALi,  BhadrA,  kALi,  Durgai, MaheSvari, triguNA and by other names. They also call Me as Bhagavati since I am the consort of BhagavAn". 

04.41. "When I manifest My fundamental state in different ways, I am addressed by Names specific to that state. The Names referred to in the past two Slokams are some of these sacred names. I will elaborate on them now to You". 

The Meaning of the Name "MAHALAKSHMI"

04.42. "I am addressed as MahAlakshmi because I engage in sorting out the good deeds (puNyams)  and  bad  deeds  (pApams)  in  this  world.  Therefore  I  am  highly regarded and adored as MahAlakshmi".  

The Meaning of the Name "MAHASHREE", "CHANDI" and "CHANDIKA"

04.43. "They call Me as MahASrI since I am the refuge for the good people. They call me CaNDI because I am the consort of CaNDan (Rudran). I am called CaNDikA because I am beyond the power of any one to control Me".

Oppiliappan Koil Varadachari Sadagopan: "One  might  have  doubt  about  MahA Lakshmi  being  called  CaNDI  or  Rudran's wife. In Srimat Bhagavat GitA, GitAcAryan explains that He is Sankaran among the  RudrAs.  

He  revealed  that  He  is  Rudra  antaryAmi.  Here,  MahA  Lakshmi implies  that  She  is  the  antaryAmi  of  CaNDan's  (Rudran's)  consort  and  hence addressed as CaNDI". 

The Meaning of the Name "BHADRA" and "KALI"

04.44. "I  am  saluted  as  BhadrA  since  I  confer  all  MangaLams  to  My  devotees.  I  am called kALi in recognition of My protection of the auspicious and for being the kAlan (mrtyu) for all the enemies of the good people". 

The Meaning of the Name "BHADRAKALI"

04.45. "I  am  saluted  as  BhadrakAli  because  of  the  help  I  give  to  good  people  and punishments  I  mete  out  to  the  wicked.  Because  of  the  astonishing  arrays  of auspicious guNams that I display, I am addressed as mAyA". 

The Meaning of the Name "MAHAMAYA", "MOHINI", "DURGA"

04.46. "I  am  worshipped  as  MahAmAyA  since  My  mAyai/mahatvam  (greatness) pervades  everywhere.  I  am  saluted  as  Mohini  since  I  immerse  all  in  moham (delusion). I am called Durgai because I am hard to attain and also because I protect My bhaktAs".  

The Meaning of the Name "YOGA", "YOGA-MAYA" and "MAYA-YOGA"

04.47. "I am revered as YogA or Yoga mAyA because I unite the jIvan with My Lord and serve as a bridge in this action. I am also saluted as mAyA yogA since I am the bridge between humans and the J~nAnam". 

The Meaning of the Name "BHAGAVATI" and "DHARMA PATNI"

04.48. "I  am  addressed  respectfully  as  Bhagavati  because  all  the  six  pradhAna (mukhya) guNams of the Lord are fully present in Me. I am recognized as the dharma  PatnI  of  the  Lord  since  I  receive  the  havir-bhAgam  during  the Yaj~nams".  

The Meaning of the Name "VYOMAN", "PURI" and "PARAVARA"

04.49. I  am  saluted  as  Vyoman  since  all  auspicious  guNams  are  present  in  Me  in  a generous  way  (broad  manner). 

I  am  addressed  as  pUri  since  I  pervade  in  all things in a full (pUrNa) manner. 

I  am  worshipped  as  ParAvarA  because  of  my  exalted  rUpam  (rUpa  guNa sampannai)". 

Oppiliappan Koil Varadachari Sadagopan: "The name ”parAvarA” is one Name for Brahman in the Upanishadic parlance (MuNDaka Upanishad 2.2.9: tasmin drshTe parAvare)". 

The Meaning of the Name "SHAKTI", "RAJNI" and "SHANTA"

04.50. "I am saluted as Sakti because I am capable of completing anything I attempt. I am  addressed  as  rAj~nI  since  I  gladden  the  heart  (ranjayati  iti)  of  my devotees. I am worshipped as SAntA since I do not undergo any changes and stay tranquil". 

The Meaning of the Name "PRAKRITI". 

Shreemati Lakshmi-Devi is the Precious Ashraya for Her bhaktas. 

04.51. "I am saluted as Prakrti since I construct (create) this universe and its beings. This is the third type of creation. I stay as the refuge for My devotees and remove their sins". 

04.52. "I hear the dInAkrAntam (sorrowful cries) of the suffering samsAri jIvans with compassion. 

I make this universe happy with My wide set of auspicious guNams. 

I stay inside the mind and Buddhi (anta:karaNams) of all jIvans. I gladden the hearts of the jIvans, who have accumulated puNyams". 

04.53. "All the devAs and devatais perform ArAdhanam for Me. I stay as the SarIram of  MahA  VishNu.  Those  experts  in  Veda  vedAntams  address  Me  as  SrI  Devi (because  of  their  knowledge  of  the  six  meanings  of  the  name  “SrI”)". 


SreeyathE:    She  is  reached  by  all  those,  who  want  ujjeevanam  (upliftment)  from SamsAric sorrows. 

SrayathE:  To  save  her  suffering  children,  she  approaches  Her  Lord. 

SruNOthi:      She  Listens.  She  listens  to  the  chEthanams  who  pray  to  her  to  place them at the sacred feet of Her Lord. 

SrAvayathi:  She makes the Lord listen to Her regarding the sufferings of the jeevans. 

SruNAthi:    She banishes. She banishes the Moksha VirOdhis for the Mumukshus (Those who desire Moksham). 

SreeNAthi:    She makes the jeevans attain a ripe stage fit to qualify for Moksham. She perfects the ChEtanam to perform Kaimkaryam for Her Lord. 

Our SrI DEvi, Our Mother with such Vaibhavam shines with Her Lord and stays in our  mind  permanently.  Swamy  Deikan  declares  that  the  Lord,  who  is  resplendent with  His  PirAtti  (ThiruvudanE  hihazhwAr)  stays  always  (nithya  vaasam)  in  his hrudhaya kamalam (YenKal chinthayuLE seRinthAr).