суббота, 26 октября 2013 г.

"Shreemad Bhagavatam", 8.8.8 (the Special Verse, devoted to Shreemati Lakshmi-Devi)


As you remember, the main Verses of "Shreemad Bhagavatam" are the so-called Chatur-Shlokas.

But for us, the devotees of Shreemati Lakshmi-Devi is not so and the Main Verse for us is just one - "Shreemad Bhagavatam", 8.8.8

As you see Bhagavan Shree Krishna (the Author of Puranas and Vedas) has attributed the Special Number to the Verse, devoted to Shreemati Lakshmi-Devi.

I have encountered the Magic of 888 Number today, when I was preparing "Shree Lakshmi-Sahasram" for upload.

I have prepared the Cover in fotor.com as usually and when I started to save, I saw, that the file size was 888.46 KB!!!!!!!!!!!

See this picture (click to enlarge):



Now, the Verse 8.8.8 from "Shreemad Bhagavatam":



Like a flash of lightning , the Radiant MahA Lakshmi arose form the Ocean and dazzled all the directions with Her Lustre.

She is SakshAth Sri DEvi and has Limitless Love for Her Lord .

That MahA Lakshmi of Infinite Compassion, Mangalam, and Generosity arose from the Milky Ocean.


In Sukha Brahmam's narration, this slokam took on the number of triple "8"s (AshtAkshara Svaroopam ) 8.8.8.

The Special Name chosen for MahA Lakshmi by Sukha Brahmam, who had ashtAkshara manthram for his rakshaNam is "BHAGAVATH-PARAA"

In consonance with the description of Swamy NammAzhwAr in his ahalahillen Paasuram, MahA Lakshmi (Sri RanganAyaki) as "BhagavathparA" does not ever leave the chest region of the Lord... 

MahA Lakshmi walked towards Her Lord and placed the garland adorning Her hand around His neck following the Svayamvaram procedures. She selected the Lord as Her BharthA ( Husband). 

This dhivya Sumangali chose the dhivya Sumangalan as Her Lord. 

This Lord who is the Abode of changeless Sadh-guNams is described by Sukha Brahmam as "avyabhichAri SadhguNai: Varam nijayaikAsrayathayA GuNAsrayam" .

What the happy Lord did after being chosen by MahA Lakshmi as her Consort is described by Sukha Brahmam splendidly:

tasyA Sriya: ThrijagathO JanakO JananyA 
VAKSHONIVAASAM AKAROTH Paramam VibhUthE:
SrI: svA: prajA: sakaruNEna nirIkshaNEna
Yathra sTithaidhayatha saadhipathIm ThrilOkAn
"Srimad BhAgavatham", 8.8.26

The Lord of all the three worlds, Sri RanganAthan made His Chest the permanent Abode for Sri RanganAyaki (MahA Lakshmi), the Empress of all the three worlds and the abode of all Isvaryams.

Shree Shreemad PurnaPurushottama SwamiNarayan : "A person who develops such a nãstik attitude towards the murtis of Bhagvãn and a sant, will not stop there"

In Russia you can often hear something like: "Krishna is not present in this Murti. A lot of special rituals must be executed before Krishna will reside in the Murti". 

Sounds foolish, is not it? 

Actually, there is not such notion as, excuse me, "dead Murti" or "Murti, in which Bhagavan Shree Krishna is not Present", as Murti is always remains Murti (Chinmaya and Shuddha-Sattwa with Bhagavan Shree Krishna eternally dwelling). 

In the following Darshan Shree Shreemad PurnaPurushottama SwamiNarayan ruins such foolish nastik claims. 


"Vachanmrut", Gadhadã I – 68 


Bhagvãn Resides In The Eight Types Of Murtis And In A Sant 
 
68.1   In the Samvat year 1876, on Chaitra sud 9 [23 rd  March, 1820], Swãmi Shree  Sahajãnandji  Mahãrãj  was  sitting  on  a  decorated  bedstead under the neem tree in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã.  

He was wearing a white khes and had covered Himself with a white chãdar.  Around His head, He had tied a white cloth with border of silken thread.  A sabhã of munis, as well as haribhaktas from various places had gathered before Him. 
 
68.2   Shreeji Mahãrãj then said, “Allow me to ask a question.” 
 
68.3   The munis responded by saying, “Please do ask.” 
 
68.4   Shreeji  Mahãrãj  then  said,  “For  one  month  during  the  famine  of Samvat  1869,  whenever  I  entered  samãdhi,  I  felt  I  had  gone to Purushottam-Puri, where I entered and resided in the murti of Shree Jagan-Nãthji.  

That murti may appear to be wooden, but through its eyes  I  observed  everything.    I  observed  both  the  bhakti  and  the deceitful ways of the mandir’s pujãri.  

In the same way, those people in our satsang who have mastered samãdhi can also enter the bodies of  others  through  samãdhi,  and  see  and  hear  everything.    

The shãstras also mention that Shukji spoke through the body of a tree.  

Therefore,  a  great  sat-purush  or  Bhagvãn  can  enter  wherever  they wish. 
 
68.5   “Bhagvãn has given eight types of murtis for worship by His ãgnã – 

1. shaili  (stone),  

2. dãrumayi  (wood),  

3. lauhi  (metal),  

4. lepyã  (earth  or sandalwood  paste),  

5. lekhyã  (engraved  or  drawn),  

6. saikati  (sand), 

7. manimayi  (gems),  and  

8. manomayi  (mental).    

Bhagvãn  Himself personally enters those murtis and resides within them.  

A bhakta of Bhagvãn,  who  worships  those  murtis,  should  maintain  the  same respect for them as he does for pratyaksha Bhagvãn.  
 
68.6   “In  the  same  way,  Bhagvãn  also  resides  in  the  heart  of  a  sant.  Therefore, a sant should also be respected.  In spite of that, a bhakta totally  fails  to  respect  him.    He  considers  a  murti  to  be  merely  a painting or to be made of stone or other materials.  

Furthermore, he looks  upon  that  sant  as  an  ordinary  human  being.    

But  Bhagvãn Himself has said, ‘I forever reside in the eight types of murtis and in a sant’.  

Still, that bhakta behaves disrespectfully before the murtis of Bhagvãn and before a sant, not at all fearing Bhagvãn.  

Does such a person have nishchay in Bhagvãn, or not?  That is the question.” 
 
68.7   The  paramhans  replied,  “As  he  does  not  realise  Bhagvãn  to  be antaryãmi  and  fails  to  respect  Him,  such  a  bhakta  does  not  have nishchay in Bhagvãn at all.  He does not have nishchay, so his bhakti is like that of a hypocrite.” 

68.9   The sãdhus replied, “No, he will not attain kalyãn.” 

68.10   Shreeji  Mahãrãj  then  continued,  “A  person  who  develops  such  a nãstik  attitude  towards  the  murtis  of  Bhagvãn  and  a  sant,  will  not stop  there.    
He  will  also  develop  nãstik  feelings  towards  the pratyaksha  svarup  of  Bhagvãn  whom  he  worships.    
He  will  also develop nãstik feelings towards the dhãms of Bhagvãn, such as Golok and  Brahmpur.    
Furthermore,  he  will  come  to  believe  that  the creation, sustenance, and destruction of this universe are due to Kãl, Mãyã, and karma, but not due to the will of Bhagvãn.  

In this way, he will become a firm nãstik.” 
 
68.11   Muktãnand  Swãmi  then  asked,  “Is  this  nãstik  attitude  due  to  a person’s past karmas, or due to the influence of kusang?” 
 
68.12   Shreeji  Mahãrãj  explained,  “The  sole  cause  of  the  development  of such  a  nãstik  attitude  is  listening  to  the  shãstras  of  nãstiks  and keeping  the  company  of  a  person  who  has  faith  in  those  shãstras. 
 
Furthermore, kãm, krodh, lobh, ahankãr, mãn, and irshyã also cause a nãstik attitude to develop.  

A person who possesses any one of these svabhãvs, will not be able to believe the talks of even sãdhus, such as Nãrad and the Sanakãdik. 
 
68.13   “When  is  such  a  nãstik  attitude  overcome?    

Well,  when  a  person listens  to  talks  of  the  leelãs  of  Bhagvãn,  such  as  the  creation, sustenance,  and  destruction  of  the  universe  as  described  in  ãstik shãstras,  like  the  Shreemad  Bhãgvat,  and  also  understands  the greatness of Bhagvãn and a sant, the nãstik attitude is overcome and an ãstik attitude develops.” 

"SHREE LAKSHMI SAHASRAM" by Shree Shreemad Venkatadhwari Kavi Acharya, Alamelumanga Series, 26 Volumes, Sanskrit-English, SADAGOPAN.ORG



DOWNLOAD (ENGLISH-SANSKRIT):

Dropbox  Cubby  Box  Google  Skydrive  Yandex Copy

Great edition from sadagopan.org, what more can I add?

This week I will post my favourite excerpts from "Shree Lakshmi Sahasram".

There are also some old Sanskrit Editions in my Library:

1. "SHREE LAKSHMI SAHASRAM", SANSKRIT WITH ENGLISH EXORDIA AND YANTRAS (at the last pages of the book), Shree Ramanuja Seva Trust, 1988 - http://vishnudut1926.blogspot.ru/2013/08/shree-lakshmi-sahasram-sanskrit-with.html

2. "SHREE LAKSHMI SAHASRAM", VOLUME 01, 04, 06, 07, 08, SANSKRIT, by Venkatadhwari with the Balabodhini Tika, Chowkhamba Sanskrit Series, 1904-1906 - http://vishnudut1926.blogspot.ru/2013/08/shree-lakshmi-sahasram-volume-01-04-06.html

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Does it hurt? - Samashrayanam and thApam

I liked this article very much! Why there is expression "Does it hurt?" in the headline? 

Because Samashrayanam consists of 5 parts and the part 1 is "THAPAM" (the burning of Symbols of Bhagavan Shree Vishnu on the body):

1. thApam:
To emboss the impressions of heated Sankha and ChakrA on the arms (near the shoulders).

2. pundram:
To wear the dvAdasa Urdhva pundram (12 Thiruman & Srichoornam)

3. nAmam:
To be christened by the AchAryA afresh as"RAmAnuja dAsan"(addition of 'dAsA'at the end of ones name) to indicate that one is forever a servant of the Supreme Lord Sriman NArAyanA and BhagavAnRAmAnujA.

4. manthram:
To get the initiation of "Rahasya Traya MantrAs" - AshtAksharam, Dvayam and charama slokam.

5. Ijyai:
To learn the worship of Sriman nArAyanA in proper form (Bhagavad ThiruvArAdhanam).


You can see the thApam Ceremony on youtube:

http://www.youtube.com/watch?v=n7jG3GJ8NK0

See also in my dropbox, ge.tt, cubby and skydrive





Whenever any discussion on Srivaishnavism related topics come up with my relatives, I am always asked questions about "Samashrayanam". Most of these questions are along these lines:

Does it hurt?

Do I have to give up eating in a restaurant after getting Samashrayanam done?

I thought I would write up an article explaining what Samashrayanam is and hopefully answer these questions. I am not really an expert on this topic and there are many more people who are way more knowledgeable about this topic.

The technical word for Samashrayanam is पञ्चसम्स्कारा: / ಪಂಚಸಂಸ್ಕಾರ / panchasamskara. 

The word "samskara" means that which purifies. It is considered to be a ritual that purifies the unqualified to the qualified or the ineligible to the eligible. 

There are many such samskaras that one undergoes during their lifetime, such as  jaatakarma (purification ritual on birth), namakarana (naming ceremony), upanayana (initiation into study), vivaaha (marriage), etc. 

But for a Srivaishnava, the most important set of samskaras are what are known as the panchasamskaras or the 5 samskaras. 

It is these 5 samskaras that purifies our body and soul and qualifies it or makes it eligible to worship Sriman Narayana, do service to his devotees (bhAgavathas) and to do service to humanity, in general.

These 5 are described in this shlokam:

ताप: पुन्ड्र: तथानाम मन्त्रो यागश्च पञ्चम:
ತಾಪ: ಪುಂಡ್ರ: ತಥಾನಾಮ ಮಂತ್ರೋ ಯಾಗಶ್ಚ ಪಂಚಮ:
thApa: pundra: thaTHAnAma manthrO yAgashcha panchama:

What are the panchasamskaras?

thApa: - Let me explain this with an example. When you walk into a store and you need some help, how do you figure out who is a store employee and who is just another customer? 

Typically, the store employees wear some logo or id card. The same is the case when you want to recognize an airline employee in airport. 

Similarly, we need to be recognizable as Srivaishnavas. 

Towards that end, we are marked with the "shankha chakra lanchanam" - mark of the shankha and chakra. 

In the Ramanuja sampradayam, this is done by lightly marking the forearm (near the shoulder) with warm iron marks of the conch (left arm) and the discus (right arm).

This samskara seems to scare many people away from getting their panchasamskara done. There is really nothing to worry about as the iron mark is not really too hot and is only momentarily touched to the arm. The burning sensation is much less than what many of us have experienced while cooking or working with other hot objects.

pundra: - Srivaishnavas are also identified by the urdhva pundra that they wear on their body. The urdhva pundra are more commonly known as tiruman and sricharanam or as just namam. Srivaishnavas are expected to wear 12 urdhva pundras on their body.

nama - One of the samskaras is the adoption of a new name. The acharya who performs the samskara renames you with the name "Ramanuja Dasa". Prior to the samskara, each of us has a given name, which depending on the varna of caste of birth is suffixed with Sharma, Varma, Gupta or Dasa. However, after initiation with the panchasamskara, our name gets suffixed with "Ramanuja Dasa" indicating our association with Sri Ramanujacharya.

manthra: - This refers to the learning of what is known as Rahasya Thrayam (or 3 secrets) - Tirumanthram, Dwayam and Charama shlokam.

Tirumanthram refers to the 8 syllabled verse - "om namo nArAyaNAya".

Dwayam refers to the pair of verses - "shriman nArAyaNa charaNou sharaNam prapadhye" & "shrimathE nArAyaNAya nama:". 

The former claims wholehearted surrender to Narayana, while the latter requests for eternal service to Narayana.

Charama shlokam talks about the ultimate means for liberation or moksha. 

This is the 66th shlokam from the 18th chapter of the Bhagavad Gita - "sarva DHarmAn parithyajya mAm ekam sharaNam vraja aham thvA sarva papEbhyO mOkshaishyAmi mA shucha:". 

Krishna directs Arjuna to take refuge in Krishna and Krishna only. 

Through the token of Arjuna, we are also directed to do the same.

The samashrayana acharya preaches these verses and their meanings to the initiate. Note, that the first 3 samskaras are more physical or for the body. This samskara is for our mind and soul.

yAga: - This does not refer to the regular yAgams that we hear of, but refers to the daily pooja that we do the Lord, also known as Tiruvaradhanam. The samashrayana acharya instructs us in the steps of performing this aradhana.

Once the acharya administers these 5 samskaras, one becomes qualified or eligible to perform service to Narayana, and to receive the Lord's grace. 

After performing these samskaras, the acharya turns to the Lord and introduces the initiate to the Lord as one who has expressed interest in forming an association with Sriman Narayana.

The association is like a link or a chain. Starting my immediate acharya, it goes through his acharya, and then his acharya and so on till Sri Manavala Mamuni, his acharya and so on till Sri Ramanujacharya, his acharya and proceeds till Nammazhwar, Vishwaksena, Mahalakshmi Devi and finally Sriman Narayana himself. 

This lineage is known as the "Guru Parampara".

The acharya then reminds the Lord of his promise to Sri Ramanuja that all people associated with Ramanuja will be granted moksham (this is a separate blog entry by itself). And hence, because of our link with Ramanuja now established, we also become eligible to receive the moksham as promised to Ramanuja.

Who can administer the panchsamskaras?

Sri Ramanujacharya setup a system of 74 mutts to propagate his Srivaishnava philosophy and he, in turn, authorized the heads of these 74 mutts to perform panchasamskara on their disciples. This authority then goes from the head of the 74 mutts to the next acharya who takes that position.

Who can get the panchasamskara done?

Anybody can receive the panchasamskara from an acharya. There is no restriction on caste, gender or age.

At what age should I get this done? Do I need to change my lifestyle?

To answer this question, let me quote an example I heard from one of Sri Velukkudi Krishnan's lectures. 

As part of an infant's regular checkup, the infant is vaccinated for different illnesses like Hepatitis, Polio, etc. The child is unaware of the purpose of the vaccination, but reaps the benefit of that vaccination at a later age (when she/he leads a healthy life). 

One does not wait for the child to grow up and understand the benefits of the vaccination before vaccinating the child. It might be too late by then.

Similarly, if one waits to reach a particular age before getting their panchasamskaras done, it might be too late. 

Getting association with Ramanuja can be done at any age, even though you might not realize the need or the importance of getting this done. And just like the vaccination, you will reap the benefits of this panchasamskara at a much later age when you think you are ready. 

When you are much older and wish to get Ramanuja Sambandham, you do not have to go hunting around for an acharya to perform the samskaras for you as you have already had it performed at a younger age.

If you are unable to perform Tiruvaradhanam daily today, that is fine. Once you have received the panchasamskaras, you are qualified to do it for life. You can then choose to start doing it at a much later stage in your life.

I hope this answers many of the questions that are commonly posed to me about samashrayanam. Please do send me questions and/or comments.

Tilakas (Urdhva Pundram) - PART 03 - "Shree Vasudeva-Upanishad": "It was applied on My Body daily by Gopis and removed. Hence ‘Gopichandana.’"


"Shree Vasudeva-Upanishad" is very short, but more than crucial Upanishad. 

In "Shree Vasudeva-Upanishad" Bhagavan Shree Vasudeva tells not only about GopiChandana and Tilaks, but about Madhurya-Rasa (Verse 2), Ekantika-Bhakti (Verse 18), Dhyana-Yoga (Verse 14) and other themes.

See also:

See the Book "Panniru Namam" by Shree Shreemad Vedanta Desika - http://vishnudut1926.blogspot.ru/2013/10/tilakas-urdhva-pundram-part-02-panniru.html

and




"Shree Vasudeva-Upanishad"


Om. The Holy Narada addressed the Universal Lord, Vasudeva, with adoration.

1. "Instruct me, O Lord, the rules of Urdhva Pundra (a vertical sign of Gopichandana paste on theforehead and other places of the body); and also inform me the material by which it is made of, the mantras which are to be recited when applying it, and the places where it should beapplied.

2. The Lord Vasudeva replied:

"The origin of the Gopichandana was from the Vaikuntha regions. It delights Me and was made a paste by my devotees, Brahma and other son their body.
It is called ‘Vishnu-chandana’ (Sandal paste of Vishnu). It was applied on My Body daily by Gopis and removed. Hence ‘Gopichandana.’


3. It is the means of attaining Salvation as it was besmeared in My Body; it is Holy and is in consecrated water of My Disc (Chakra). It has the Emblem of My Disc on it, with white color.

4. Next, one should handle it with adoration, chanting the Mantra:

“O Gopichandana, the Destroyer of sins, O Thou, that hast come forth from the Body of Vishnu,and hast emblem of the disc, I adore Thee. Give me Salvation. I apply Thee on my body.” 

He should fetch water reciting the mantra:

‘O Ganga, hear this &c;’ rub it uttering‘Vishnornukam’ &c., and apply it on his body reciting the mantras:

“Let, therefore, the Devas protect me,” and by Vishnu Gayatri (Narayanaya Vidmahe &c); 

or uttering the names‘Kesava’ &c., (the twelve names of Vishnu from Kesava to Damodara).***

***Vishnudut1926 - See the Book "Panniru Namam" by Shree Shreemad Vedanta Desika (here)

5. The Brahmachari and Vanaprastha should apply the paste on the forehead, breast, neck and forearms, uttering either the Vaishnava Gayatri, or Krishna and other names.

6. The Grihastha (house-holder) should consecrate it repeating thrice the verse with meditation: “O Bearer of the Conch-Shell, Disc and Club in Hands, O the Dweller in the Dvaraka, Achuta, Govinda, O Lotus-Like Eyed one, protect me, who has taken refuge in Thee;”

and apply it in the twelve places, crown of the head &c., by the second finger (ring-finger) chanting the Vaishnava Gayatri or Kesava and other names.

7. Brahmachari and the householder should apply it on the forehead, breast, neck and forearms uttering either the Vaishnava Gayatri, or Krishna and other names.

8. The Sanyasin should apply it by the fore-finger on the crown, forehead, andbreast, uttering the Pranava alone.

9. The three vertical lines represent the three embodied ones Brahma &c., the three Vyahritis (Bhu &c,) the three Vedic metres, the three sacred fires, the three luminaries (the Sun &c), the three times, the three states of consciousness, the three Atmans, and the letters A, U, and M. 

Thus the Urdhva Pundra is of Pranava. 

This is Atman. 

It is Sat (being) and Om.

10. All these manifestations are one.

11. As it (symbolizes the) uplifting to the higher regions the aspirants of Om, one, therefore, should apply the Urdhva Pundra.

12. The Paramahamsa can apply a single line of Urdhva Pundra on his forehead, reciting Pranava.

13. The yogi attains the state of My equally (Sayujya), realizing his Self in it which reveals the Truth like a lamp.

14. Or, one may realize it (the Truth) in the center of the paste on the breast, or in the lotus-like heart, as it is said: 

“In the center of it (heart) there is a fine flame of light which burns upwards, which is as bright as the flash of lightening in the middle of the blue cloud.

This Supreme Self is as fine as the ear of the wild rice-grains (nivara).” 

Therefore one should realize the Self which is in the lotus-like heart as remaining in the Pundra.

15. Thus one should gradually realize me the Supreme Hari, who is the one’s own Self. He, who meditates on Me, the imperishable Hari, with undivided attention, and also on his own Self as residing in his lotus-like heart, attains Salvation. 

There is no doubt in this. 

He also realizes by devotion My nature which is Secondless (Unique), All-Pervading, without beginning, middle and end, self-shining, and which is Existence, Consciousness and Bliss.

16. The Only One Vishnu dwells uninterruptedly in all moveable and immovable things. 
I, as the Self, dwell in all beings. 
Like the oil on the oil-seed, the fire in the firewood, the cream in the milk, and like the odor in the flowers, I am dwelling in all beings.
17. One reaches the goal by pasting the Gopichandan on his crown, between the eye-brows, and on the breast, and there meditating on Hari, the Sun of Consciousness.

18. The Sanyasin, who uplifts his senses, who draws his vital current upwards, has Urdhva Pundra caste mark on his body and who practices the centripetal meditation, reaches the upper regions as he possesses the four upper-tending practices. 

Thus one obtains for himself the decisive knowledge by My Devotion. 

One should, therefore, possess exclusive devotion having the paste Gopichandana on his body.

19. It is well ordained that all the Vaidika Brahmins should have the UrdhvaPundra prepared by Gopichandan and water.

20. If one, desirous of Salvation, does not procure the Gopichandana, should have the substitute from the earth of the root of the Tulasi plant, in order to obtain the direct perception of the Self.

21. One should besmear himself with the body ashes, procured from the sacredfire of the Atiratra Sacrifices, reciting the Mantras “Agner bhasitam,” (the holy ashes are from the fire), “I danu* Vishnu,” “Trini Pada” (the three steps). Vishnu Gayatri, and Pranava. [*In the Srauta Prayoga, we find this mantra uttered with sprinkling the holy ashes, when the dog pollutes theSacrificial ground by entering it.]

22. By this method one should have the Gopichandana on his body (when theSruti authoritatively pronounces thus many do not use Bhasma above Gopichandan paste andviolate the injunction).

23. He, who studies this, becomes free from all the sins. 

He never gets the impure thought (concerning Bhasma).

24. He gets the virtue of bathing in all the holy waters. 

He obtains the result of performing all the Vedic Sacrifices. 

He is honored by all the gods.

25. He gets an uninterrupted Devotion in me, the Lord Narayana. 

He attains the state of Equality of Vishnu, having obtained the pure knowledge.

26. He does never come back to this world, does never come back. Thus Says the Lord Vasudeva.

27. He who studies this also attains the same. 

Thus Om, Truth. 

Thus ends The Upanishad.

translated by R. A. Sastri.


.. वासुदेवोपनिषत् ..
यत्सर्वहृदयागारं यत्र सर्वं प्रतिष्ठितम् .
वस्तुतो यन्निराधारं वासुदेवपदं भजे ..
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च .. सर्वाणि सर्वं ब्रह्मोपनिषदं
माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणम-
स्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते
मयि सन्तु ते मयि सन्तु .. ॐ शान्तिः शान्तिः शान्तिः ..
ॐ नमस्कृत्य भगवान्नारदः सर्वेश्वरं वासुदेवं पप्रच्छ
अधीहि भगवन्नूर्ध्वपुण्ड्रविधिं द्रव्यमन्त्रस्थानादिसहितं मे
ब्रूहीति . तं होवाच भगवान्वासुदेवो वैकुण्ठस्थानादुत्पन्नं
मम प्रीतिकरं मद्भक्तैर्ब्रह्मादिभिर्धारितं विष्णुचन्दनं
ममाङ्गे प्रतिदिनमालिप्तं गोपीभिः प्रक्षालनाद्गोपीचन्दन-
माख्यातं मदङ्गलेपनं पुण्यं चक्रतीर्थान्तःस्थितं
चक्रसमायुक्तं पीतवर्णं मुक्तिसाधनं भवति .
अथ गोपीचन्दनं नमस्कृत्वोद्धृत्य .
गोपीचन्दन पापघ्न विष्णुदेहसमुद्भव .
चक्राङ्कित नमस्तुभ्यं धारणान्मुक्तिदो भव .
इमं मे गङ्गे इति जलमादाय विष्णोर्नुकमिति मर्दयेत् .
अतो देवा अवन्तु न इत्येतन्मन्त्रैर्विष्णुगायत्र्या केशवादि-
नामभिर्वा धारयेत् . ब्रह्मचारी वानप्रस्थो वा
ललाटहृदयकण्ठबाहूमूलेषु वैष्णवगायत्र्या
कृष्णादिनामभिर्वा धारयेत् . इति त्रिवारमभिमन्त्र्य
शङ्खचक्रगदापाणे द्वारकानिलयाच्युत . गोविन्द
पुण्डरीकाक्ष रक्ष मां शरणागतम् . इति ध्यात्वा
गृहस्थो ललाटादिद्वादशस्थलेष्वनामिकाङ्गुल्या
वैष्णवगायत्र्या केशवादिनामभिर्वा धारयेत् .
ब्रह्मचारी गृहस्थो वा ललाटहृदयकण्ठबाहूमूलेषु
वैष्णवगायत्र्या कृष्णादिनामभिर्वा धारयेत् .
यतिस्तर्जन्या शिरोललाटहृदयेषु प्रणवेनैव धारयेत् .
ब्रह्मादयस्त्रयो मूर्तयस्तिस्रो व्याहृतयस्त्रीणि छन्दांसि
त्रयोऽग्नय इति ज्योतिष्मन्तस्त्रयः कालास्तिस्रोऽवस्थास्त्रय
आत्मानः पुण्ड्रात्रय ऊर्ध्वा अकार उकारो मकार एते
प्रणवमयोर्ध्वपुण्ड्रास्तदात्मा सदेतदोमिति . तानेकधा
समभवत् . ऊर्ध्वमुन्नमयत इत्योङ्काराधिकारी .
तस्मादूर्ध्वपुण्ड्रं धारयेत् . परमहंसो ललाटे
प्रणवेनैकमूर्ध्वपुण्ड्रं वा धारयेत् .
तत्त्वप्रदीपप्रकाशं स्वात्मानं पश्यन्योगी
मत्सायुज्यमवाप्नोति . अथ वा न्यस्तहृदयपुण्ड्रमध्ये
वा हृदयकमलमध्ये वा .
तस्य मध्ये वह्निशिखा अणीयोर्ध्वा व्यवस्थिता .
नीलतोयदमध्यस्थाद्विद्युल्लेखेव भास्वरा .
नीवारशूकवत्तन्वी परमात्मा व्यवस्थित इति .
अतः पुण्ड्रस्थं हृदयपुण्डरीकेषु तमभ्यसेत् .
क्रमादेवं स्वात्मानं भावयेन्मां परं हरिम् .
एकाग्रमनसा यो मां ध्यायते हरिमव्ययम् .
हृत्पङ्कजे च स्वात्मानं स मुक्तो नात्र संशयः .
मद्रूपमद्वयं ब्रह्म आदिमध्यान्तवर्जितम् .
स्वप्रभं सच्चिदानन्दं भक्त्या जानाति चाव्ययम् .
एको विष्णुरनेकेएषु जङ्गमस्थावरेषु च .
अनुस्युतो वसत्यात्मा भूतेष्वहमवस्थितः .
तैलं तिलेषु काष्ठेषु वह्निः क्षीरे घृतं यथा .
गन्धः पुष्पेषु भूतेषु तथात्मावस्थितो ह्यहम् .
ब्रह्मरन्ध्रे भ्रुवोर्मध्ये हृदये चिद्रविं हरिम् .
गोपीचन्दनमालिप्य तत्र ध्यात्वाप्नुयात्परम् .
ऊर्ध्वदण्डोर्ध्वरेताश्च ऊर्ध्वपुण्ड्रोर्ध्वयोगवान् .
ऊर्ध्वं पदमवाप्नोति यतिरूर्ध्वचतुष्कवान् .
इत्येतन्निश्चितं ज्ञानं मद्भक्त्या सिध्यति स्वयम् .
नित्यमेकाग्रभक्तिः स्याद्गोपीचन्दनधारणात् .
ब्राह्माणानां तु सर्वेषां वैदिकानामनुत्तमम् .
गोपीचन्दनवारिभ्यामूर्ध्वपुण्ड्रं विधीयते .
यो गोपीचन्दनाभावे तुलसीमूलमृत्तिकाम् .
मुमुक्षुर्धारयेन्नित्यमपरोक्षात्मसिद्धये .
अतिरात्राग्निहोत्रभस्मनाग्नेर्भसितमिदंविष्णुस्त्रीणि
पदेति मन्त्रैर्वैष्णवगायत्र्या प्रणवेनोद्धूलनं कुर्यात् .
एवं विधिना गोपीचन्दनं च धारयेत् .
यस्त्वधीते वा स सर्वपातकेभ्यः पूतो भवति .
पापबुद्धिस्तस्य न जायते . स सर्वेषु तीर्थेषु स्नातो भवति .
स सर्वैर्यज्ञैर्याजितो भवति . स सर्वैर्देवैः पूज्यो भवति .
श्रीमन्नारायणे मय्यचञ्चला भक्तिश्च भवति .
स सम्यग्ज्ञानं च लब्ध्वा विष्णुसायुज्यमवाप्नोति .
न च पुनरावर्तते न च पुनरावर्तते इत्याह भगवान्वासुदेवः .
यस्त्वेतद्वाधीते सोऽप्येवमेव भवतीत्यों सत्यमित्युपनिषत् ..
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो
बलमिद्रियाणि च .. सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म
निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकणं मेस्तु
तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ..
ॐ शान्तिः शान्तिः शान्तिः ..
इति वासुदेवोपनिषत्समाप्ता ..

Tilakas (Urdhva Pundram) - PART 02 - "Panniru Namam" by Shree Shreemad Vedanta Desika


Tilaka Rules for Bhakti-Yogs from Shree Ramanuja-Sampradaya!

You can always find the Book on sadagopan.org (it is "SS018 - Panniru namam" (google search) in sadagopan.org catalogue),

so only 5 links for download:

Dropbox  Cubby  Ge.tt Google Skydrive

http://www.near-death.com/

I have been searching for "Shree Vasudeva-Upanishad", but I have found this site - http://www.near-death.com/

HAHAHAHAHA. Yes, sometimes Krishna can play a trick like this on you. 

This site has very good classifications, but I don't have time to look through all the rubriques right now. 

I liked the following Rubrique, because all the typical experiences are classified:

NDE Research Conclusions
Pre-ExistenceTimeEmotions
EarthHellTelepathy
LifeVoidKnowledge
HumanityTunnelTemple
Soul / Spirit NEWOrbsMusic
ReligionHeavenHomecoming
SpiritualityCity of LightTold Not Ready
Science  UPDATEDRealmsFuture
WarGodAstrology
DeathJesusGuides
Out-of-BodySatanReincarnation
Silver CordLife ReviewQuestions

Shree Shreemad Nimbarka-Acharya

Great picture of Shree Shreemad Nimbarka-Acharya (the source - http://shrijagatgurunimbarkacharyapeeth.org/)

The inscriptions in Devanagari on the Picture are:

TOP: "SHREE RADHASARVESHVARO JAYATI"

BOTTOM: "SHREE HAMSA BHAGAVAN"


See also on minus, flickr, dropbox

Tilakas (Urdhva Pundram) - PART 01 - Urdhva Pundram (12 Thiruman, Tilaka, Shree Ramanuja Sampradaya)

Great picture! It is from - http://www.mudaliandan.com/samashrayanam.php

See this picture also on #flickr01, #box, #dropbox, #yadisk, #plurk, #flickr02