Govinda at the tip of the thumb , the carrier of earth at the second finger, Hrishikesa at the third finger and Trivikrama in the third finger. Kanishtayam nyased Vishnum, kara prushte thu Vamanam, Evam angulee nyasa paschad angeshu vinyased. In the little finger think of Vishnu and back of the hand Vamana, And after this ritual with fingers , do rituals of organs.
Shikayam Kesavam nyasya, mordhni Narayanam nyaseth, Madhavam cha lalate thu Govindam broovor nyaseth, Think of Kesava by touching the hair, Narayana by touching the head, Think of Madhava by touching the forehead and Govinda by touching eye brows. Chakshur madhye nyased Vishnum , Karnayor Madhu soodhanam, Trivikramam Kanda mole, vamanam thu kapolaya, Think of Vishnu in between the brows, And think of killer of Madhu in ears, Think of Trivikrama in the neck joint and Vamana in the neck.
The wise men imagines Sridhara in the two nostrils, In the upper lips he imagines Hrishikesa and and Padmanabha in lower lips. Damodharama dantha pankthou , Varaham chibuke thadha, Jihwayam Vasudevam cha thalvoschaiva Gadhadaram. He imagines Damodhara in the row of teeth, Varaha in the chin, He imagines Vasudeva in the toungue and the wielder of the mace in the palate.
Vaikundam kara madhye thu Anantham nasikopari, Dakshine thu bhuje vipro, vinyaseth Purushothamam. Vaikunda in between the hands , and the endless one above the nose. Parsaurama in the right hand , is thought of by the greatest among men. Vame bhuja Maha yogim , Raghavam hrudhi vinyaseth, Kukshou Prithwee dharam chaiva parswayo kesavam nyaseth.
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Think of the great sage on the left hand , and Raghava on the heart, The carrier of earth on the stomach and Kesava on the sides. Vaksha sthale Madhavam cha kakshayor bhoga sayinam, Peethambaram sthana thate , harim nabham thu vinisyeth. Think Madhava on the bosom , and sleeper on the saint in the joints, Think of yellow silk on the chest and Hari on the navel. Dakshine thu kare devam Thatha sankarshashanam nyaseth, Vama ripuharam vidhyath , kati madhye Janardhanam.
On the left hand think of the God and also imagine Sankarshana, In the left side imagine the killer of enemies and Janardhana in between the waist. Prushte kshithi dharam Vidhyad Achyutham skandayorapi, Vama kakshou varijaksham , Dakshine jala sayinam, On the back one who carries the earth , And Achyutha on the shoulders, The God with lotus eye on the left abdomen and the one who sleeps on water in the right. Swayambhuvam medramadhye, urvoschaiva Gadha dharam, Janu madhye Chakradharam, Jangayor amrutham nyaseth.
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The one who was born himself on the penis, and the holder of mace on the breast, The one who holds the wheel in between knees and deathless one on the thigh. Gulphayor Narasimham , cha padayor amrutha thwisham, Anguleeshu Sridharam cha Padmaksham sarva sandhishu. Narasimha man lion on the ankle , and the one who brought out nectar on the feet, Sridhara on the fingers and the lotus eyed one on all joints. Nakheshu Madhavam chaiva nyaseth Pada thale Achyutham, Roma koope Gudakesam Krishnam Rakthasthi majjasu Let Madhava be on the nails , and Achuyutha on the surface of the feet, He who is hiding within us in the hair follicles and Krishna on flesh and bones.
Let Janardhana be on mind , intelligence, wisdom , egoism and thought, And let Achyutha, Anantha and Govinda be on gas, phlegm and bile. Evam nyasa vidhim kruthwa yath karyam Dwija thachrunu, Pada moole thu devasya sankham chaiva thu vinyaseth. After performing the rituals of Nyasa like this the Brahmin, Would make the God hear the conch blown at his feet. There is none now who is not afraid of Vishnu.
There is only one means of conquering the efful gent Vishnu, my enemy, wearing the discus. Think however we may, there is no higher goal than this. The real refuge can be sought only in Vishnu residing in the ocean of milk. Therefore let my mind from this moment seek an asylum in the seat of Narayana Vishnu. Those who salute and worship Vishnu will be able to attain their desired results of emancipation, only when they contemplate upon Vishnu as themselves. Otherwise such results will not accrue. Following that path, I will worship and meditate upon Vishnu as myself. This body is no other than the form or manifestation of Vishnu.
He who is bound by this body in the form of Prana-Vayu is Vishnu, the supreme of the supreme. That which goes before Prana-Vayu abides externally as the second Vishnu. Therefore collecting mentally all articles of worship, I shall always worship Vishnu as above. With this purpose in view, he created, through his mind articles of worship and then worshipped with them, Lord Vishnu with true love in his divine place. From that time forward, be began to ever worship the feet of Vishnu, the one partless Brahman.
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Thereafter, all the bad people bearing axes began like Prahlada to be the slave of Hari Vishnu , abandoning all their bad qualities. Are not thus the qualities good or bad of a king imbibed by his subjects? Indra and the other Gods marvelled with fear at this unprecedented event and were sceptical as to how these vicious personages were able to secure the love of Vishnu. If all the Daityas of fiery nature after meditating upon you become merged in thee, then there cannot be but Maya everywhere. The victorious Prahlada has rendered himself no more liable to re-births.
Freed from his murderous propensities, he has reached Moksha through his Tatwa Knowledge vision.
Therefore do not suppose that there is any deception practised by him. If good persons incline their minds towards vice, then manifold evils will ensue ; but if the vicious incline towards the virtuous path, then incalculable good will result. Therefore may all of you fare well. With the development of the four means of salvation , all his minds attractions towards sensual objects ceased.
Therefore his mind became quiescent, without sinking into sensual objects. The mind of Prahlada was oscillating like a cradle between the cognition of the all-full Reality and the enjoyment of sensual pleasures. Oh you who are the Tatwa Reality , the prototype of all grace and the lord of all earths, salutations, salutations, a thousand salutations to thee. O : you, who are the sun to the full blown lotus of Gods walking in the path of the Vedas ; Oh you, who are the Lord of all souls, salu tations, salutations, a thousand salutations to thee.
The incomparable Lord has deigned to bless me with the Atmic enquiry enabling one to overcome re-birth. Let me cogitate upon the questions, whom am I? What was I before?
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I am not this diverse world. This is perfectly certain.
Ha, Ha, now have I known my true Self. Is this the Atmic Reality which shines, in the path of spiritual knowledge, in the intelligence of one divested of all diversities? Like sparks of fire which shine through the heat in the burn ing fire, so I find, in my present illuminated state, that all the organs performed diverse actions through me only. All Individuals from Brahma downwards will shine as my Reality alone in the one space at the end of a Kalpa when all the universe goes into Pralaya;. Therefore my spiritual vision of quiescent Knowledge which is eternal, blissful and in comparable is in all the worlds.
All the manifested appearances are only the spiritual vision of the one subtle ideation. Out of the differenceless Knowledge which has no thoughts other than its Self, which is pure, equal in all, without differ ence, beyond and without the three divisions of time past, present and future arose the diverse transcendental Sakthis potencies.
The non-dual Knowledge without attractions to any is equal unto itself alone. As it is above all words, a principle equal unto Self Knowledge cannot be found in words. If the imperishable non-desires should become replete in one, which are invisible and pure and yet like the illusory worldly things, then there will remain equal vision overall, like a waveless ocean.
But a mind whirling in actions associated with activity and passivity will be bound, like a bird caught in a net. Therefore all persons who are afflicted with love and hatred and are thereby dizzy in mind, cling to this earth like poison. O you illuminated dweller in the mind of all souls, I have been able to attain You only after a very long period.
You are fit to be enquired into through the holy sentences of the Vedas and Gurus. You shinest as of the nature of Self Knowledge which is pure bliss. Prostrations to you my Lord, the ParaBrahma, the infinite consciousness. Though seeming to be mobile or immobile or quiescent, it is yet without such actions. Though performing all actions, it is yet without desires therein. It is He who is sought after by the bodies and organs.
It is He who is- praised by the organ of speech. It is He who is meditated upon by the mind. It is He who causes birth and death to-be bridged over. It is He who can be easily attained to. It is He who can cognize all. I have no love or hatred towards sensual enjoyments. Let me attain those things, I am destined to get; let me not long after those things, I am not destined to get.
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Originally I became oblivious of discrimination and other blissful things through my inimical Ignorance. Now I am in possession of Self Knowledge, Having destroyed my mind sunk in Samsara with my discrimination that had labored hard in the Spiritual Inquiry, having freed myself from all the painful Ego, having annihilated all conceptions of duality by meditating upon non-duality, I am now the incomparable ParaBrahma infinite consciousness in an immovable state.
Victory to thee, imperishable God. Victory to thee, the seat of final quiescence. Victory to thee, beyond the reach of all Vedas. Victory to Thee, the source of all Vedas. Victory to thee, the cause of creation. Victory to thee, the causeless cause. Victory to thee, the perishable cause. Victory to thee, the imperishable cause. Thus did the noble son of Hiranya meditate through his pure mind and enjoy bliss in the supreme differenceless Nirvikalpa Samadhi of great omniscience.
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As he seated him self statue-like in Nirvikalpa Samadhi for years and remained steadfast in one vision or thought only, there prevailed anarchy in his Kingdom. The stainful Danavas who are the night-rovers bearing axes have ceased to exist, all the Gods are deprived of war in their absence and will became quiescent and attained Moksha.
With the quiescence of Gods, all the Yajnas done on earth in their honor as well as Tapas, will be barren of results, and therefore fade away from earth. With the cessation of the laborious performance of these Yajnas, and other actions, the universe will have to come to a stand still. And then all created objects will cease to exist.
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