Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.

Topics - atmavichar100

Pages: [1] 2 3 4 5 6 7 8
Sri Ramanasramam has decided to close indefinitely. The limited visiting hours of a few days ago appear to have been cancelled.

Ashrams / Entry Restrictions in Ramana Ashram due to COVID-19
« on: March 20, 2020, 06:30:47 PM »

General topics / Robert Adams Quotes and teachings
« on: November 11, 2019, 12:42:25 PM »
Robert Adams was a very mature Devotee of Bhagavan Sri Ramana and this thread will contain the quotes and teachings of Robert Adams which are nothing but teachings of Bhagavan Ramana itself expressed in a different way .

The Union Cabinet of the government of India, chaired by the Prime Minister Sri Narendra Modi, has passed a resolution in November 2018 for the celebration of 550th birth anniversary of Guru Nanak Dev Ji, both in India as well as abroad, in a grand and befitting manner.
External Affairs Minister, Sushma Swaraj announced in Delhi on 12th August 2018, that Guru Nanak Dev Ji?s 550th birth anniversary in 2019 will be celebrated in all the missions and embassies of the Government of India, located abroad.
Seminars and kirtans will be held in the missions and embassies to spread Guru?s message of peace, love and brotherhood. Many projects were approved by the cabinet to commemorate the festival. Some of them are ? development of Kartarpur Sahib Corridor and development of Sultanpur Lodhi, issuing of commemorative coins and stamps and running special trains for the pilgrims.
The year 2019 will mark the 550th birth anniversary of Guru Nanak Dev and will be observed on Tuesday, 12th November 2019.
Guru Nanak Gurpurab is celebrated on Kartik Puranmashi ? full moon day in the Hindu calendar month of Kartik. The festival falls in Katak month, the eighth month of Nanakshahi Calendar and corresponds to Gregorian calendar months of October-November.
There is a little controversy related to the birth of Guru Nanak, as some believe that he was born on Vaisakhi, marking the beginning of a new year as per traditional Sikh calendar. However, as per one of Guru Nanak?s childhood friend Bhai Bala?s account, he was born on Puranmashi in the Hindu Lunar month of Kartik.
This claim has been widely accepted and Guru Nanak Gurpurab is celebrated on Puranmashi (full moon) in Kartik month; though, many religious clerics still believe that the Jayanti must be celebrated on Vaisakhi falling on April 14th as per the Nanakshahi calendar.
Guru Nanak Jayanti, also called Guru Nanak Gurpurab or Guru Nanak?s Prakash Utsav is a major Sikh festival, commemorating the birth of Sikhism?s first Guru ? Guru Nanak Dev Ji (15th April 1469 to 22nd September 1539). It is the most significant festival for the Sikh community and is celebrated with extreme devotion and reverence.
The festival is celebrated on Kartik Poornima (full moon day in Kartik month), falling in the Gregorian months of October-November.
Guru Nanak ? Life and Teachings
Guru Nanak was born on 15th April 1469 at Rai Bhoi Ki Talwandi, near Lahore in present day Sekhpura district of Pakistan. Today, there is a Gurudwara Janam Asthan where Guru Nanak was born and the city is known as Nankana Sahib, located in Punjab province of Pakistan.
Guru Nanak?s father Kalyan Chand Das Bedi was a local accountant (patwari) for crop revenue at Talwandi. His mother?s name was Mata Tripta and his father was also popular by the name ? Mehta Kalu. Guru Nakak had a five years elder sister Bebe Nanaki. He moved with his sister to Sultanpur, when she got married in 1475.
At the age of 16 Nanak started working under Daulat Khan Lodi, who was the governor of Lahore during the reign of Ibrahim Lodi. There are numerous events from Guru Nanak?s early life, which suggest that he had divine grace upon him. Guru Nanak was deeply impacted and interested in divine subjects, since an early age of five.
There are reported incidents where Nanak had surprised his teachers by displaying spiritual knowledge and understanding. There are stories those tell Guru Nanak?s out of box compassion to help poor and vulnerable, often miraculously.
Guru Nanak got married to Mata Sulakkhani in the town of Batala in Punjab province on 24th September 1487. Consequently, the couple had two sons ? Sri Chand (8th September 1494 ? 13th January 1629) and Lakhmi Chand (12th February 1497 ? 9th April 1555). Sri Chand, the elder son of Guru Nanak founded the Udasi sect, an ascetic sect for the sadhus (ascetics) of North India.
Guru Nanak was a religious guru (teacher), a spiritual healer who founded Sikhism in 15th century. He started the composition of Guru Granth Sahib by contributing 974 hymns. The main teachings of the Guru Granth Sahib are based on the philosophy of one creator. It expressed selfless service to humanity, social justice and prosperity for all, irrespective of the demographic differences. The concept of reincarnation or messenger of God is forbidden in Sikhism; though, the role of a Guru as spiritual and social master forms the base of Sikh religion.
Guru Nanak stressed upon the fact that both spiritual and social lives are an integral part of each other. He preached leading a socially active life with truthfulness, honesty, purity and selfless service for the society, especially the poor and needy. Guru Nanak died in Kartarpur Pakistan on 22nd September 1539.
Guru Nanak Jayanti is celebrated with much enthusiasm and reverence by the Sikh community. The celebration is similar to other Sikh festivals with the only exception of having different hymns. The celebrations begin with early morning processions known as prabhat pheri, originating from Gurudwaras and participants singing hymns from Guru Granth Sahib. Guru Granth Sahib is also displayed in the procession, placed on a decorated palanquin.
Recitation of the Guru Grant Sahib starts two days in advance at the Gurudwaras. A 48 hours akhand path (nonstop recitation) is held at the Gurudwaras two days prior to Guru?s Jayanti. On the day before Guru Nanak?s birthday a procession called Nagarkirtan is organized. The procession is led by panj pyare, holding Nishan Sahib, the Sikh triangular flag.
As usual, guru Grant Sahib is also made a part of the procession, placed on a palanquin. The participants could be seen singing hymns in groups and playing traditional musical instruments. There is also a display of martial arts and battle skills by Sikh warrior communities like the Khalsa clan. The procession passes through streets decorated with flags and flowers.
Amrit Vela, the early morning time before the dawn is considered most auspicious by Sikhs for meditation and reciting Guru Granth Sahib. Hence the day of Guru Nanak Jayanti commences with chanting of Asa di Var, a kirtan written by Guru Nanak himself, in Amrit Vela (4 a.m. to 6 a.m.). This is followed by kirtan and katha in praise of the Guru.
Prayers are followed by a communal free lunch called langar. People from different sections of the society i.e. poor and rich, young and aged, irrespective of religion, caste or gender; sit together side by side in a queue, to eat the food. Some Gurudwaras even hold evening prayers on the day.
Guru Nanak Dev Ji was Sikhism?s creator and also its first Guru. He is the most revered Sikh?s Guru and is worshipped as equivalent to God. Guru Nanak Dev started the composition of the holy book of Sikhs ? Guru Granth Sahib, which forms the centre of all Sikh festivals.
Nanak emphasized on the philosophy of one God and the significance of a Guru or spiritual teacher. He showed a practical way of attaining enlightenment through prayers and worship, without compromising family and other worldly possessions.
People have extreme faith in the miraculous powers of Guru Nanak and many disciples consider his teachings as their lives governing principles. Moreover, the celebration of Guru Nanak Gurpurab also signifies communal harmony, as other caste devotees like Muslims and Jains, too devotedly participate in the celebrations.
The festival reaffirms the disciples? faith in religion and Guru and brings forth the basic idea of service to humanity above self. The free for all community lunch conveys the message that no religion is greater than the service to humanity. The festival is significant in many ways and must be celebrated year after year with fervor and reverence to Guru Nanak Dev.

General Discussion / Philosophical Statements and poems in Tamil
« on: June 30, 2019, 10:52:06 AM »
Tamil literature has wonderful philosophical statements and poems and I am sharing here some that I came across

 I will go with some proverbs in Tamil.

தீதும் நன்றும் பிறர் தர வாரா.

Theethum Nandrum pirar thara vaaraa ( English)


No good or bad thing will come to us through others.

ஒன்றே குலம் ஒருவனே தேவன்

Ondre Kulam Oruvanae Devan ( English)


Mankind is one and god is one

வினை விதைத்தவன் வினை அறுப்பான்

vinai vithaithavan vinai aruppAn ( English )


you reap what you sow

General Discussion / Thirukural
« on: June 19, 2019, 11:40:22 AM »
This thread is fully dedicated to Thirukural , a great Tamil Text of 1330 couplets in 133 Chapters ( each Chapters has 10 couplets ) and  divided into 3 main topics - Dharma ( Virtuous living )   , Artha ( Wealth ) , Kama ( Pleasure ) .It was written by Saint Thiruvalluvar more than 2000 years back . This is just a simple introduction . More later about it .

This is my first post here

General Discussion / Spiritual Doubts Answered
« on: May 19, 2019, 11:04:40 PM »
This thread will have some spiritual doubts answered by various teachers from various Spiritual Schools - Ramana , Ramakrishna , Sivananda , Chinmaya , Dayananda , JK ,Osho etc etc .  It does not matter who the teacher is just see if the answers bring clarity to you .

Negative Vasanas: What to Do About Them?

Question-1 I have a strong negative vasana troubling me. I seem to get free from it for long periods and I return to it; and when it returns I feel guilt and shame. I try my best to get free from it, but instead I seem to be stuck with it. What do you suggest for me to do?

Answer : I vaguely remember that we talked about this some years back. Anyway, in a few words vasanas are traces or impressions left in the causal body (subconscious mind) every time we respond to the field with our actions. In this context, we can classify vasanas as ?positive? vasanas and ?negative? vasanas. Positive vasanas are the fructification of positive past actions. They are the ones conducive to spiritual growth and the development of purity of mind. Negative vasanas are the fructification of negative past actions. They prevent spiritual development. They are going to keep you stuck and guilty. But the good news is that however strong and deeply rooted a negative vasana may be, it can always be obstructed, reduced to a manageable proportion and, with the karma yoga spirit, gradually transformed into good, positive actions.

Positive actions are sattvic actions ? actions done with the spirit of contribution to the field. Your main motivation is to act in harmony with dharma, regardless of your self-centered desires, which are meant to be sacrificed on the altar of dharma. Sattvic actions aim first to fulfill the needs of the total, and your personal needs secondly. It is conducive to the development of good vasanas ? vasanas which will cause your rapid spiritual growth.

A rajasic action is the one aiming to fulfill one?s personal needs only. They are the ones producing rajasic vasanas, vasanas responsible for personal material gains. They are conducive to prosperity and the development of a positive self-image. They do not trouble the mind to the extent that one feels compelled to break the rules, to violate dharma. Pure rajasic vasanas do not produce spiritual advancement, but at least they do not bring you down; you remain stagnated, with neither growth nor decline.

A tamasic vasana is the real problem. It is conducive to tamasic actions ? actions that are not only self-centered but also in violation of dharma. People under the predominance of tamasic vasanas are usually lazy, but laziness does not entirely take care of nagging, binding desires. As a result, a tamasic person is inclined to do stupid things in order to get what it wants. Lazy people are not much inclined to do many actions, but those few actions tend to break the rules. They are usually not motivated enough to develop the necessary skills to play by the rules.

How to obstruct and transform those negative vasanas? A vasana is only a vasana in the causal body. Once it appears in the subtle body, it is a ?vritti,? a thought. You can only work on such vasanas in your conscious mind (subtle body). How? By (1) applying the opposite thought with reference to the vasana-thought; (2) denying its expression, mental, verbal and physical; (3) developing the religious attitude known as karma-dharma yoga.

Will power is very important at this level, but not enough. You need knowledge of the three bodies, the nature of desire, the nature of the field, the nature of objects, Isvara?s natural laws (dharma), etc. Knowledge, together with will power: this is the only way to burn away hardwired vasanas; and again, patience is a ?must? because binding negative vasanas are deeply rooted tendencies, habits ? they are developed in time, therefore they die in time too, and gradually.

General Discussion / In Praise of Japa
« on: June 13, 2018, 11:01:12 PM »
In Praise of Japa

By William Page
William Page retired from teaching English at Thammasat University in Bankok. He has associated with the Ramakrishna Vedanta Society in Boston since 1960 and is a member of the Ramakrishna Vedanta Society of Thailand. This article was published in the Fall 2009 issue of American Vedantist, and it is reproduced here by permission of American Vedantist.

Japa is one of the main spiritual practices of the Ramakrishna movement.  Combined with prayer and meditation, it forms a triangle?a three-fold method of reaching out for God, establishing him within, and keeping him there.

Prayer is simply the act of talking to God.  The words can be spoken aloud, whispered, or uttered mentally.  They reach out to God and invite him to come down and take his seat upon the lotus of the heart.

Once he?s there, we begin to do japa and meditate.  Japa is the continuous, silent repetition of a very short prayer or invocation called a mantra.  It can be done on its own or in conjunction with meditation.  Meditation is the act of visualizing God within us.  Together, these two practices establish God within us and enable us to feel his presence.

In the intervals between meditation sessions, we usually get preoccupied with our daily work.  If God gets restless at being neglected and seems inclined to leave his seat, we can bring him back by doing japa.

So prayer draws the Lord from the heavens to the heart, japa and meditation establish him on his throne within, and japa keeps him there.  Of course, his grace is also necessary.  Without it, nothing happens.

Do It Now
Prayer and meditation require our full attention, but one of the advantages of japa is that you can do other things at the same time.  Holy Mother, who was famous for doing prodigious amounts of japa, undoubtedly did much of it while busy with her household chores?husking paddy, sweeping and scrubbing the floor, washing and cutting vegetables.

It?s also a good way to shut down the endless chatter of the mind.  We often find our thoughts wandering.  Japa pulls them back and gives them focus.  It?s like a thread that ties the mind to the lotus feet of the Lord; it reminds us always to pay attention to him.

Sri Ramakrishna taught a variety of spiritual practices, but Swami Brahmananda and Holy Mother placed special emphasis on japa.  If you study their teachings, you?ll find that they constantly emphasized the necessity of doing it, and especially at fixed times in the morning and evening.

The fixed times establish the habit.  Once you get used to doing it at certain times, you get restless to do it when those times come.  If you don?t do it, you feel guilty.  In fact, guilt feelings are common among devotees who skip doing their japa.  If you don?t want to feel guilty, better not skip it!

A common complaint among beginners is that they don?t feel any results.  Swami Brahmananda constantly had to reassure his disciples that if they didn?t feel any results in the beginning, they would feel them later on.  Perseverance is the key. In fact, he told one disciple, ?Follow some spiritual discipline for at least three years, and then, if you find you have made no tangible progress, you may come back and slap my face!?  (Swami Prabhavananda, The Eternal Companion, Vedanta Press, Hollywood, 1947; p. 129.)

Vicarious Japa: A Gift from Holy Mother
Holy Mother said that some of her disciples were incapable of doing much japa, so she did it for them.  In her old age, when her attendant noticed that she was doing japa even in bed, she asked, ?What can I do, my son?  The boys come and entreat me eagerly.  They take the mantra and go home.  But nobody does any japa regularly.  Some don?t do it even once.  Yet as I have shouldered the burden, should I not look after them?  That?s why I do japa and pray to the Master, ?O Master, grant them enlightenment, grant them emancipation, and do you take on yourself their care in every way here and hereafter!??  (Swami Gambhirananda, Holy Mother Sri Sarada Devi, Sri Ramakrishna Math, Chennai, Fourth Edition, 1986; p. 397.  See also Swami Nikhilananda, Sri Sarada Devi, The Holy Mother: Her Teachings and Conversations,  Skylight Paths Publishing, Woodstock, Vermont, 2004; pp. 25-26.)

I can imagine some people grumbling, ?Holy Mother made it too easy for her disciples.  She spoiled them.  How could they develop any character if she did everything for them??

I can also imagine her giving a sharp reply:  ?I am the Mother!  Shall I not do everything for my children?  As for their character, you don?t need to worry about it.  I will take care of it.?

Lazy guys like me envy Holy Mother?s disciples.  What a soft deal they had!  We don?t have the luxury of knowing that she?s doing japa for us.  Some of us have to do three rounds of the rosary just to get started.  Sometimes it takes that long just to drag the mind away from worldly thoughts and get it settled down. That?s especially true in the evening, after a day of being beaten up by the world.

Coffee, Tea, or Japa?
Early-morning japa, which is recommended most highly, is supposed to take hold quickly, because the mind is fresh and doesn?t have to wean itself away from worldly thoughts.  But you  have to make sure that you?re fully awake, or you?re likely to fall asleep.

People like me, who need three cups of coffee just to wake up in the morning, are always relieved to read about a disciple of Holy Mother who told her that it was impossible for him to do japa before having his morning tea.  Fortunately for us all, Holy Mother gave him permission to drink his tea first.  (Gambhirananda, p.  410.)

I have been quick to interpret this as permission to drink my three cups of coffee in the morning before trying to do anything that requires the slightest bit of intelligence.  I console myself for this weakness by invoking the example of an eminent Tibetan lama, the late Kalu Rimpoche, who used to drink Tibetan tea while meditating.

Don?t Mess with the Mantra
Japa is sometimes difficult for Westerners, because the mantra is in Sanskrit, a language we?re unfamiliar with.  I know an American devotee who once rebelled against his mantra.  ?I?m tired of this Sanskrit gibberish,? he complained.  ?I want an English mantra.?  So, although he had been initiated by a perfectly well-qualified teacher, he made up an English mantra and started doing japa with it.

At first it seemed new and fresh, and he was heartened by the results.  The image of his Chosen Ideal glowed within him; it  seemed to be cheering him on.  Novelty is always exciting, and he expected to make rapid progress.

But surprise, surprise!  Novelty wears off pretty quickly unless there?s some substance behind it.  Pretty soon, about halfway through his rosary, he began to nod off, and his old mantra started welling up from the depths of his mind.  He stopped it, reimposed his English mantra, and succeeded for awhile; but the old Sanskrit mantra was stubborn, and kept resurfacing when he least expected it.  No matter how much he resisted, it kept coming back.  Eventually the image of the Chosen Ideal seemed to be grinning at him, and then he got the message.

Finally he gave up and returned to his old mantra.  ?There?s more to this mantra stuff than meets the eye,? he admitted.  ?I guess you can?t keep a good mantra down.?

But It?s Boring!
The big complaint that most people make about japa is that it?s boring.  Who wants to keep chanting the same old line?  What a waste of time! What?s the point?

The point, of course, is to recondition the mind.  That?s what spiritual practice is all about: to recondition the mind so that it will become a fit place for the indwelling of the Lord.  But our minds are restless, and scream for more exciting fare.  This is especially true in our switched-on era, when cyberspace is crackling with high-tech entertainment.  Who wants to pray when you can google?  Who wants to chant when you can twitter?

If we?re serious about spiritual life, we have to shut down the computer and dig out the old rosary. Swami Brahmananda?s remark that his disciples could come back and slap his face if they didn?t feel any results within three years is something we ought always to keep in mind.  He didn?t mean three years of just piddling around.  He meant three years of persistent and intensive  effort.

Experience shows that if we keep working on our japa, it gradually takes hold. It stops being boring and eventually becomes sweet.  The mantra becomes an old friend, something solid in the foundation of our minds, an anchor for our wayward thoughts.  It can be a healing balm in times of grief, a refuge in times of trouble.  It takes on a life of its own, and rises from our subconscious to greet us whenever we turn to it.

It also becomes something very much like the default setting of  the mind.  When the mind wanders, the mantra often emerges spontaneously.  We find it resounding within us without making any effort.  All we have to do is listen.

In fact, this may be one answer to the famous Zen koan, ?Who is it that recites the Buddha?s name??  When we become established in japa, the Buddha?s name recites itself.

General topics / Buddhist Teachings and Practices
« on: March 06, 2018, 02:18:50 PM »
This thread will have some pointers , quotes and teachings related to Buddhism and I am a great fan of Buddhist Teacher Thich Nhat Hanh and I will share his teachings here as well as of other Buddhist Masters .I do not want to compare between the teachings of Buddha , Advaita or Bhagavan Ramana ( though I believe that if someone has understood the essence of what Bhagavan Ramana or Adi Shankara said then they will find these practices much better without getting too much trapped in them )  but I do feel that Buddhist Teachings and practices does help a person to calm down and develop more sensitivity towards oneself as well as Others . The Buddhist practices of Mindfulness is applicable for everyone and one can bring in mindfulness to almost all activity either in home or office .

The first one is from Thich Nhat Hanh

"There are many ways to calm a negative energy without suppressing or fighting it. You recognize it, you smile to it, and you invite something nicer to come up and replace it; you read some inspiring words, you listen to a piece of beautiful music, you go somewhere in nature, or you do some walking meditation."

~ Thich Nhat Hanh

General topics / Pointers to Presence
« on: August 01, 2017, 08:28:37 PM »
In this thread I will be sharing the quotes that are basically Pointers to Presence and I will not be giving the names of the people who said that same ( it is from a combination of many Teachers from the East and West , Traditional and Non Traditional ) and it does not matter from whom it is taken and just read and reflect on it .


"The flowering of Presence from within is like the mustard seed that Jesus spoke of. At first it seems small and delicate. But if it is nurtured, the roots of Presence go deeper and deeper into the earth, and the branches of Presence reach higher and higher into the sky. Then the wind blows, the rain falls, but it is impossible to shake you out of Presence. You nurture the seed of presence every moment that you are present."

Ashrams / Severe Water Scarcity in Thiruvanamalai
« on: March 08, 2017, 09:13:43 PM »
Saw this info in Sri Ramana Ashram website

Severe water scarcity in Tiruvannamalai. Please postpone plans to stay at the ashram during April ? July 2017

General Discussion / Yoga Guru TKV Desikachar passed away
« on: August 09, 2016, 11:24:20 AM »

Dear All
One of the World's famous Yoga Teachers Sri TKV Desikachar passed away at Chennai on 8 Aug 2016 and I have opened this thread to share information about his life , his teachingss and the impact he made to the Science of Yoga .I have my own experience which I will write later but right now sharing details from others who have been directly asscoiated with him and the impact he made in their lives . Though Sri Desikchar is no more alive , the Science of Yoga as refined and taught by him will continue to be spread through his books , as well as through the teachers trained by him .

Yoga guru Desikachar dies at 78

Tirumalai Krishnamacharya Venkata Desikachar, better known as TKV Desikachar, son of the "Father of Modern Yoga," Sri Krishnamacharya, died Monday, August 8th, in Chennai, Tamil Nadu.

The third of six children, he was born in 1938 in Mysore, when his father still worked there for the local King Wadiyar IV, before Indian Independence.

He was preceded in death the three other great students of Krishnamacharya likewise acknowledged as the most prominent teachers of our era, BKS Iyengar (2014), KP Jois (2009) and Indra Devi (2002).

Though schooled in the asanas as a boy, he did not wholly buy into his father's teaching. Krishnamacharya once chased him up a tree when he refused his daily practice.

Desikachar pursued mechanical engineering in school and gave short shrift to yoga, planning a career in his chosen feild, but he turned to his father and the practice in 1961, becoming one of his most passionate advocates and long-studied apprentices.

The world-renowned Krishnamurti became Desikachar's student in 1965, and he traveled out of the country to instruct yoga for the first time that year--to Switzerland and England--under Krishnamurti's care. His first teaching in America brought him to Colgate University in 1976.

That same year, he founded the Krishnamacharya Yoga Mandiram with two other signficant followers of his father, A. G. Mohan and Ramaswami Srivatsa. KYM offered sophisticated therapeutic approaches to the practice.

Desikachar is greatly responsible for re-framing our understanding of the Yoga Sutras as a book that applies to everyday life, not just to the path of devoted, celibate yogis. He also made yoga therapy a respected wellness modality.

His eight books include the broad-based Heart of Yoga (1999), used in teacher training programs around the world, a biography of his father (Health, Healing and Beyond, 2005), and translations of the Yoga Sutras and Hatha Yoga Pradipika.

Though he was a committed secularist, he was deeply interested in the interface between Western conceptions of religion and yoga, and he both lectured and published on the topic.

His engineering background gave him unique insights into the mechanics of the body and his skill in caring for sickness through yoga was world-renowned. The famous teachers Leslie Kaminoff, Mark Whitwell, Chase Bossart, Gary Kraftsow, Larry Payne, and Kate Holcombe all studied deeply with him.

He suffered from dementia in his last years.

The immediate cause of his death is not yet known.

Among family members who have made their mark on the practice, he is survived by his son, Kausthub, who teaches worldwide and has published a biography of his father, and by his younger brother, Sri T.K. Sribhashyam, who teaches yoga in Europe and is the author of The Emergence of Yoga, a book on yoga's history, philosophy and practice,

General Discussion / Vishnu Sahasranama
« on: August 02, 2016, 10:35:23 PM »
Dear All

I have corrected my previous post on Vishnu Sahasranamam Chanting with One's Nakshatras .I got the original post through FB few months back but now it seems a new short cut is being circulated regarding the chanting of Vishnu Sahasranama ( and I also made an error of posting the same  here ) and that short cut must be avoided and the Original Sahasranama must be chanted and added to that one can chant's the verses pertaining to one's Nakshtra 11 times . Kindly go through the article below for the original source . Thanks to Sri Ravi for pointing out the error of chanting the shortcut version .

Here is the Original article that has the instructions from the Vaishnava Acharya regarding the same .

Stars, Stellar & Sri Vishnu Sahasranamam

Find your birth Star, (your Janma Nakshatram) and  get the relative Slokha (Slokam or sloka) and try recite as specified and experience the benefits.

There are thousands of interpretations on any given subject by different person and at different time. Each one merits on its own. Likewise, Sri Vishnu Sahasranaamam too has its own contributions by many learned scholars in different ways. But this one combines the Slokhas (Sloka) to astrology and each part of the Vedic Script is identified with one constellation of all four quarter. To provide you with Slokas and Vedic scripts, there are thousands of web sites one can reach out. But to give the inner meaning and scientific values of the Vedic Mantras, only there are very  few websites. If you do not know your padam known as the quarter of your birth star, then it is strongly suggested to recite the entire four part of the slokha that belong to your birth star (Janma nakshatram).



Srimathay Narayanayanamaha !

All our Aacharyans, Sastras, Puranas always highlighted the ever powerful Vishnu sahasranama Stothram, which is the means for solution to all ills not only prevailing in the society as a whole but also in any individual on account of various reasons including some grahadoshams.

Sri Sri Sri Tridandi Srimannarayana Ramanuja Chinna Jeeyar Swamiji during His discourse on the eve of Sri Bhishma Ekaadasi Viratpaarayanam in Hyderabad where lakhs of people gathered on 13th February 2003, once again reiterated the same. His Holiness also declared that the 108 slokhas (sloka) of Sri Vishnusahasranaama Stothram removes all the ills associated with any grahadoshams to any chanter of any Nakshatram(Stars viz.constellations) and provides supreme solace and supreme bliss. There are 27 Nakshatram starting from Aswini and ending with Revati. Each Nakshatram has four Paadam. Thus 108 slokhas correspond to 27 X 4 nakshatra padams. Thus a person born in Aswini 1st Paadam can chant first slokha, Bharani 1st padams can chant 5th slokha and so on for respective Nakshatra Saanthi. A person not sure of one's Nakshatra can chant all the 108 slokhas and get rid of all ills associated with one's Nakshatram and attain sampoorna saanthi.

There is no need for any other means at all to achieve success in any issue. For the convenience of all the Bhagawatas/devotees a list of Nakshatram and corresponding slokhas are given.

Birth Star - Nakshatra ( Nakshatram )
Ashwani (Aswini / Asvini )1 to 4
Bharani (Barani) 5 to 8
Kruttika (Krithikai / Karthikai)9 to 12
Rohini 13 to 16
Mrugasira (Mirugaseersham)17 to 20
Ardra (Thirivathirai) 21 to 24
Punarvasu (Punarpusam) 25 to 28
Pushyam (Pusam / Poosam) 29 to 32
Aslesha (Ayilyam) 33 to 36
Makam 37 to 40
Poorvapalguni (Puram) 41 to 44
Uttaraphalguna (Uthiram) 45 to 48
Hasta (Hastham) 49 to 52
Chitra (Chithirai) 53 to 56
Swati (Swathi) 57 to 60
Visaakhaa (Visakam) 61 to 64
Anuradha (Anusham) 65 to 68
Jyeshtha (Kettai) 69 to 72
Moolaa (Mulam) 73 to 76
Poorvaashaadaa (Puradam) 77 to 80
Uthraashaadaa (Thiradam)  81 to 84
Sravanam (Thiruvonam) 85 to 88
Dhanishtha (Avittam) 89 to 92
Sathabishang (Sathayam) 93 to 96
Poorvabhadra (Poorattathi) 97 to 100
Uttarabhadra (Uthirattathi) 101 to 104
Revati (Revathi) 105 to 108

His Holiness advised the devotees to chant Sri vishnusahasranAma (Sri Vishnu SahasranAmam) Stothram total at least once in a day followed by eleven times a day their respective slokhas and see the results for themselves in just eleven days.
Adiyen's suggestion: If one identifies one's own birth Nakshatram then they can by heart their corresponding Sri VishnuSahasranAma slokhas and keep on chanting whenever free/idling and attain good results in all their endeavors.

விஸ்வம் விஷ்ணுர் வஷட்காரோ பூதபவ்ய பவத்ப்ரபு: |
பூதக்ருத் பூதப்ருத் பாவோ பூதாத்மா பூதபாவந: || 1

பூதாத்மா பரமாத்மா ச முக்தாநாம் பரமா கதி: |
அவ்யய: புருஷஸ் ஸாக்ஷீ க்ஷேத்ரஜ்ஞோ க்ஷர ஏவ ச || 2

யோகோ யோகவிதாம் நேதா ப்ரதாந புருஷேஸ்வர: |
நாரஸிம்ஹவபுஸ் ஸ்ரீமாந் கேஸவ: புருஷோத்தம: || 3

ஸர்வஸ் ஸர்வஸ் ஸிவஸ்தாணுர் பூதாதிர் நிதிரவ்யய: |
ஸம்பவோ பாவநோ பர்த்தா ப்ரபவ: ப்ரபுரீஸ்வர: || 4

ஸ்வயம்புஸ் ஸம்புராதித்ய: புஷ்கராக்ஷோ மஹாஸ்வந: |
அநாதி நிதநோ தாதா விதாதா தாதுருத்தம: || 5

அப்ரமேயோ ஹ்ருஷீகேஸ: பத்மநாபோ அமரப்ரபு: |
விஸ்வகர்மா மநுஸ்த்வஷ்டா ஸ்தவிஷ்டஸ் ஸ்தவிரோ த்ருவ: || 6

அக்ராஹ்யஸ் ஸாஸ்வத: க்ருஷ்ணோ லோஹிதாக்ஷ: ப்ரதர்தந: |
ப்ரபூதஸ் த்ரிககுப்தாம பவித்ரம் மங்களம் பரம் || 7

ஈஸாந: ப்ராணத: ப்ராணோ ஜ்யேஷ்டஸ் ஸ்ரேஷ்ட: ப்ரஜாபதி : |
ஹிரண்யகர்ப்போ பூகர்ப்போ மாதவோ மதுஸூதந: || 8

ஈஸ்வரோ விக்ரமீ தந்வீ மேதாவீ விக்ரம: க்ரம:
அநுத்தமோ துராதர்ஷ: க்ருதஜ்ஞ: க்ருதிராத்மவாந்|| 9

ஸுரேஸஸ் ஸரணம் ஸர்ம விஸ்வரேதா: ப்ரஜாபவ: |
அஹஸ் ஸம்வத்ஸரோ வ்யாள: ப்ரத்யயஸ் ஸர்வதர்ஸந: || 10

அஜஸ் ஸர்வேஸ்வரஸ் ஸித்தஸ் ஸித்திஸ் ஸர்வாதிரச்யுத: |
வ்ருஷாகபிரமே யாத்மா ஸர்வயோக விநிஸ்ருத: || 11

வஸுர் வஸுமநாஸ் ஸத்யஸ் ஸமாத்மா ஸம்மிதஸ்ஸம: |
அமோக: புண்டரீகாக்ஷோ வ்ருஷகர்மா வ்ருஷாக்ருதி: || 12

ருத்ரோ பஹுஸிரா பப்ருர் விஸ்வயோநிஸ் ஸுசிஸ்ரவா: |
அம்ருதஸ் ஸாஸ்வதஸ் ஸ்தாணுர் வராரோஹோ மஹாதபா: || 13

ஸர்வகஸ் ஸர்வவித்பாநுர் விஷ்வக்ஸேநோ ஜநார்தந: |
வேதோ வேதவிதவ்யங்கோ வேதாங்கோ வேதவித்கவி: || 14

லோகாத்யக்ஷஸ் ஸுராத்யக்ஷோ தர்மாத்யக்ஷ: க்ருதாக்ருத: |
சதுராத்மா சதுர்வ்யூஹஸ் சதுர்தம்ஷ்ட்ரஸ் சதுர்புஜ: || 15

ப்ராஜிஷ்ணுர் போஜநம் போக்தா ஸஹிஷ்ணுர் ஜகதாதிஜ: |
அநகோ விஜயோ ஜேதா விஸ்வயோநி: புநர்வஸு: || 16

உபேந்த்ரோ வாமந: ப்ராம்ஸு ரமோகஸ் ஸுசிரூர்ஜித: |
அதீந்த்ரஸ் ஸங்க்ரஸ் ஸர்கோ த்ருதாத்மா நியமோ யம: || 17

வேத்யோ வைத்யஸ் ஸதாயோகீ வீரஹா மாதவோ மது: |
அதீந்த்ரயோ மஹாமாயோ மஹோத்ஸாஹோ மஹாபல: || 18

மஹாபுத்திர் மஹாவீர்யோ மஹாஸக்திர் மஹாத்யுதி: |
அநிர்தேஸ்யவபு: ஸ்ரீமாந் அமேயாத்மா மஹாத்ரி த்ருத் || 19

மஹேஷ்வாஸோ மஹீபர்த்தா ஸ்ரீநிவாஸஸ் ஸதாம்கதி: |
அநிருத்தஸ் ஸுராநந்தோ கோவிந்தோ கோவிதாம் பதி: || 20

மரீசிர் தமநோ ஹம்ஸஸ் ஸுபர்ணோ புஜகோத்தம: |
ஹிரண்யநாபஸ் ஸுதபா: பத்மநாப: ப்ரஜாபதி: || 21

அம்ருத்யுஸ் ஸர்வத்ருக் ஸிம்ஹஸ் ஸந்தாதா ஸந்திமாந்ஸ்திர: |
அஜோ துர்மர்ஷணஸ் ஸாஸ்தா விஸ்ருதாத்மா ஸுராரிஹா || 22

குருர் குருதமோ தாம ஸத்யஸ் ஸத்ய பராக்ரம: |
நிமிஷோ நிமிஷஸ் ஸ்ரக்வீ வாசஸ்பதி ருதாரதீ: || 23

அக்ரணீர் க்ராமணீ: ஸ்ரீமாந் ந்யாயோ நேதா ஸமீரண: |
ஸஹஸ்ரமூர்த்தா விஸ்வாத்மா ஸஹஸ்ராக்ஷஸ் ஸஹஸ்ரபாத் || 24

ஆவர்த்தநோ நிவ்ருத்தாத்மா ஸம்வருதஸ் ஸம்ப்ரமர்த்ந: |
அஹஸ் ஸம்வர்த்தகோ வஹ்நி ரநிலோ தரணீதர: || 25

ஸுப்ரஸாத: ப்ரஸந் நாத்மா விஸ்வருக் விஸ்வபுக் விபு : |
ஸத்கர்த்தா ஸதக்ருதஸ் ஸாதுர் ஜஹ்நுர் நாராயணோ நர: || 26

அஸங்க்யேயோ ப்ரமேயாத்மா விஸிஷ்டஸ் ஸிஷ்டக்ருச் சுசி: |
ஸித்தார்த்தஸ் ஸித்த ஸங்கல்பஸ் ஸித்திதஸ் ஸித்திஸாதந: || 27

வ்ருஷாஹீ வ்ருஷபோ விஷ்ணுர் வ்ருஷபர்வா வ்ருஷோதர: |
வர்த்தநோ வர்த்தமாநஸ்ச விவிக்தஸ் ஸுருதி ஸாகர: || 28

ஸுபுஜோ துர்த்தரோ வாக்மீ மஹேந்த்ரோ வஸுதோ வஸு: |
நைகரூபோ ப்ருஹத்ரூபஸ் ஸிபிவிஷ்ட: ப்ரகாஸந: || 29

ஓஜஸ்தேஜோ த்யுதிர: ப்ரகாஸாத்மா ப்ரதாபந:
ருத்தஸ் ஸ்பஷ்டாக்ஷரோ மந்த்ரஸ் சந்த்ராம்ஸுர் பாஸ்கர த்யுதி: || 30

அம்ருதாம் ஸூத்பவோ பாநு: ஸஸபிந்து ஸுரேஷ்வர: |
ஔஷதம் ஜகதஸ் ஸேதுஸ் ஸத்யதர்ம பராக்ரம: || 31

பூதபவ்ய பவந்நாத: பவந: பாவநோ நல: |
காமஹா காமக்ருத் காந்த: காம: காமப்ரத ப்ரபு: || 32

யுகாதிக்ருத் யுகாவர்த்தோ நைகமாயோ மஹாஸந: |
அத்ருஸ்யோ (அ)வ்யக்த ரூபஸ்ச ஸஹஸ்ர ஜிதநந்தஜித்|| 33

இஷ்டோவிஸிஷ்டஸ் ஸிஷ்டேஷ்ட: ஸிகண்டி நஹுஷோ வ்ருஷ: |
க்ரோதஹா க்ரோதக்ருத் கர்த்தா விஸ்வபாஹுர் மஹீதர: || 34

அச்யுத: ப்ரதித: ப்ராண: ப்ராணதோ வாஸவாநுஜ: |
அபாந்நிதி ரத்ஷ்டாந மப்ரமத்த: ப்ரதிஷ்டித: || 35

ஸ்கந்தஸ் ஸ்கந்ததரோ துர்யோ வரதோ வாயுவாஹந: |
வாஸுதேவோ ப்ருஹத்பாநுர் ஆதிதேவ: புரந்தர: || 36

அஸோகஸ் தாரணஸ் தாரஸ் ஸூரஸ் ஸௌரிர் ஜநேஸ்வர: |
அநுகூலஸ் ஸதாவர்த்த: பத்மீ பத்ம நிபேக்ஷண: || 37

பத்மநாபோ அரவிந்தர்க்ஷ: பத்மகர்ப்பஸ் ஸரீரப்ருத்|
மஹர்த்திர் ருத்தோ வ்ருத்தாத்மா மஹாக்ஷோ கருடத்வஜ: || 38

அதுலஸ் ஸரபோ பீமஸ் ஸமயஜ்ஞோ ஹவிர்ஹரி: |
ஸர்வ லக்ஷண லக்ஷண்யோ லக்ஷ்மீவாந் ஸமிதிஞ்ஜய: || 39

விக்ஷரோ ரோஹிதோ மார்கோ ஹேதுர் தாமோதரஸ் ஸஹ: |
மஹீதரோ மஹாபாகோ வேகவா நமிதாஸந: || 40

உத்பவ: க்ஷோபணோ தேவஸ் ஸ்ரீகர்ப்ப: பரமேஸ்வர: |
கரணம் காரணம் கர்த்தா விகர்த்தா கஹநோ குஹ: || 41

வ்யவஸாயோ வ்யவஸ்தாநஸ் ஸம்ஸ்தாநஸ் ஸ்தாநோதோ த்ருவ: |
பரர்த்தி: பரமஸ்பஷ்டஸ் துஷ்ட: புஷ்டஸ் ஸுபேக்ஷண: || 42

ராமோ விராமோ விரஜோ மார்கோ நேயோ நயோநய: |
வீரஸ் ஸக்திமதாம் ஸ்ரேஷ்டோ தர்மோ தர்ம விதுத்தம: || 43

வைகுண்ட: புருஷ ப்ராண: ப்ராணத: ப்ரணவ: ப்ருது: |

ஹிரண்யகர்ப்பஸ் ஸத்ருக்நோ வ்யாப்தோ வாயு ரதோக்ஷஜ: || 44
ருதுஸ் ஸுதர்ஸந: கால: பரமேஷ்டி பரிக்ரஹ: |

உக்ரஸ் ஸம்வத்ஸரோ தக்ஷோ விஸ்ராமோ விஸ்வ தக்ஷிண: || 45
விஸ்தாரஸ் ஸ்தாவர ஸ்தாணு: ப்ரமாணம் பீஜமவ்யயம்|

அர்த்தோ நர்த்தோ மஹாகோஸோ மஹாபோகோ மஹாதந: || 46
அநிர்விண்ணஸ் ஸ்தவிஷ்டோபூர் தர்மயூபோ மஹாமக: |

நக்ஷத்ரநேமிர் நக்ஷத்ரீ க்ஷாம: க்ஷாமஸ் ஸமீஹந: || 47
யஜ்ஞ இஜ்யோ மஹேஜ்யஸ்ச க்ரதுஸ் ஸத்ரம் ஸதாங்கதி: |

ஸர்வதர்ஸீ விமுக்தாத்மா ஸர்வஜ்ஞோ ஜ்ஞாந முத்தமம்|| 48

ஸுவ்ரதஸ் ஸுமுகஸ் ஸூக்ஷ்ம ஸுகோஷஸ் ஸுகதஸ் ஸுஹ்ருத்|
மநோ ஹரோ ஜிதக்ரோதோ வீரபாஹுர் விதாரண: || 49

ஸ்வாபந: ஸ்வவஸோ வ்யாபீ நைகாத்மா நைக கர்மக்ருத்|
வத்ஸரோ வத்ஸலோ வத்ஸீ ரத்நகர்ப்போ தநேஸ்வர: || 50

தர்மக்ருத் தர்மகுப் தர்மீ ஸதஸத் க்ஷரமக்ஷரம்|
அவிஜ்ஞாதா ஸஹஸ்ராமஸூர் விதாதா க்ருதலக்ஷண: || 51

கபஸ்தநேமிஸ் ஸத்வஸ்தஸ் ஸிம்ஹோ பூதமஹேஸ்வர: |
ஆதிதேவோ மஹாதேவோ தேவேஸோ தேவப்ருத் குரு: || 52

உத்தரோ கோபதிர் கோப்தா ஜ்ஞாநகம்ய: புராதந: |
ஸரீர பூதப்ருத் போக்தா கபீந்த்ரோ பூரிதக்ஷிண: || 53

ஸோமபோம்ருதபஸ் ஸோம: புருஜித் புருஸத்தம: |
விநயோ ஜயஸ் ஸத்யஸந்தோ தாஸார்ஹஸ் ஸாத்வதாம் பதி: || 54

ஜீவோ விநயிதா ஸாக்ஷீ முகுந்தோ அமிதவிக்ரம: |
அம்போநிதி ரநந்தாத்மா மஹோததி ஸயோந்தக: || 55

அஜோ மஹார்ஹஸ் ஸ்வாபாவ்யோ ஜிதாமித்ர: ப்ரமோதந: |
ஆநந்தோ நந்தநோ நந்தஸ் ஸத்யதர்மா த்ரிவிக்ரம: || 56

மஹர்ஷி: கபிலாசார்ய: க்ருதஜ்ஞோ மேதிநீபதி: |
த்ரிபதஸ் த்ரிதஸாத் யக்ஷோ மஹாஸ்ருங்க: க்ருதாந்த க்ருத்|| 57

மஹாவராஹோ கோவிந்தஸ் ஸுஷேண: கநகாங்கதீ|
குஹ்யோ கபீரோ கஹநோ குப்தஸ் சக்ர கதாதர: || 58

வேதாஸ் ஸ்வாங்கோ ஜித: க்ருஷ்ணோ த்ருடஸ் ஸங்கர்ஷணோச்யுத: |
வருணோ வாருணோ வ்ருக்ஷ: புஷ்கராக்ஷோ மஹாமநா: || 59

பகவாந் பகஹா நந்தி வநமாலீ ஹலாயுத: |
ஆதித்யோ ஜ்யோதிர் ஆதித்யஸ் ஸ்ஹிஷ்ணுர் கதிஸத்தம: || 60

ஸுதந்வா கண்ட பரஸுர் தாருணோ த்ரவிணப்ரத: |
திவிஸ்ப்ருக் ஸர்வத்ருக் வ்யாஸோ வாசஸ்பதி ரயோநிஜ: || 61

த்ரிஸமா ஸாமகஸ்ஸாம நிர்வாணம் பேஷஜம் பிஷக்|
ஸந்யாஸக்ருச் சமஸ் ஸாந்தோ நிஷ்டா ஸாந்தி: பராயணம்|| 62

ஸுபாங்கஸ் ஸாந்திதஸ் ஸ்ரேஷ்டா குமுத: குவலேஸய: |
கோஹிதோ கோபதிர் கோப்தா வ்ருஷபாக்ஷோ வ்ருஷ ப்ரிய: || 63

அநிவர்த்தீ நிவ்ருத்தாத்மா ஸம்க்ஷேப்தா க்ஷேமக்ருச்சிவ: |
ஸ்ரீவத்ஸ வக்ஷாஸ் ஸ்ரீவாஸ: ஸ்ரீபதிஸ் ஸ்ரீமதாம்வர: || 64

ஸ்ரீதஸ் ஸ்ரீஸஸ் ஸ்ரீநிவாஸஸ் ஸ்ரீநிதிஸ் ஸ்ரீவிபாவந: |
ஸ்ரீதரஸ் ஸ்ரீகரஸ் ஸ்ரேயஸ் ஸ்ரீமாந் லோக த்ரயாஸ்ரய: || 65

ஸ்வக்ஷஸ் ஸ்வங்கஸ் ஸதாநந்தோ நந்திர்
ஜ்யோதிர் கணேஸ்வர: | விஜிதாத்மா
விதேயாத்மா ஸத்கீர்த்திஸ் சிந்நஸம்ஸய: || 66

உதீர்ணஸ் ஸர்வதஸ்சக்ஷு ரநீஸஸ் ஸாஸ்வத ஸ்திர: |
பூஸயோ பூஷணோ பூதிர் விஸோக: ஸோகநாஸந: || 67

அர்ச்சிஷ்மா நர்ச்சித: கும்போ விஸுத்தாத்மா விஸோதந: |
அநிருத்தோ ப்ரதிரத: ப்ரத்யும்நோ அமித விக்ரம: || 68

காலநேமி நிஹா வீரஸ் ஸௌரி ஸூர ஜநேஸ்வர: |
த்ரிலோகாத்மா த்ரிலோகேஸ: கேஸவ கேஸிஹா ஹரி: || 69

காமதேவ: காமபால: காமீ காந்த: க்ருதாகம: |
அநிர்தேஸ்யவபுர் விஷ்ணுர் வீரோநந்தோ தநஞ்ஜய: || 70

ப்ரஹ்மண்யோ ப்ரஹ்மக்ருத் ப்ரஹ்மா ப்ரஹ்ம ப்ரஹ்ம விவர்த்தந: |
ப்ரஹ்மவித் ப்ராஹ்மணோ ப்ரஹ்மீ ப்ரஹ்மஜ்ஞோ ப்ராஹ்மணப்ரிய: || 71

மஹாக்ரமோ மஹாக்ரமா மஹாதேஜா மஹோரக: |
மஹாக்ரதுர் மஹாயஜ்வா மஹாயஜ்ஞோ மஹாஹவி: || 72

ஸ்தவ்யஸ் ஸ்தவப்ரியஸ் ஸ்தோத்ரம் ஸ்துதி: ஸ்தோதா ரணப்ரிய: |
பூர்ண: பூரயிதா புண்ய: புண்யகீர்த்தி ரநாமய: || 73

மநோஜவஸ் தீர்த்தகரோ வஸுரேதா வஸுப்ரத: |
வஸுப்ரதோ வாஸுதேவோ வஸுர் வஸுமநாஹவி: || 74

ஸத்கதிஸ் ஸத்க்ருதிஸ் ஸத்தா ஸத்பூதிஸ் ஸத்பராயண: |
ஸூரஸேநோ யதுஸ்ரேஷ்டஸ் ஸந்நிவாஸ் ஸுயாமுந: || 75

பூதாவாஸோ வாஸுதேவஸ் ஸர்வாஸு நிலயோ நல: |
தர்ப்பஹா தர்ப்பதோ த்ருப்தோ துர்தரோ தாபராஜித: || 76

விஸ்வமூர்த்திர் மஹாமூர்த்திர் தீப்தமூர்த்தி ரமூர்த்திமாந்|
அநேகமூர்த்தி ரவ்யக்தஸ் ஸதமூர்த்திஸ் ஸதாதந: || 77
ஏகோ நைகஸ் ஸவ: க:கிம் யத்தத்
லோகபந்துர் லோகநாதோ மாதவோ பக்தவத்ஸல: || 78

ஸுவர்ணவர்ணோ ஹேமாங்கோ வராங்கஸ் சந்தநாங்கதீ|
வீரஹா விஷமஸ் ஸூந்யோ க்ருதாஸீ ரசலஸ்சல: || 79

அமாநீ மாநதோ மாந்யோ லோகஸ்வாமி த்ரலோக த்ருத்|
ஸுமேதா மேதஜோ தந்யஸ் ஸத்யமேதா தராதர: || 80

தேஜோ வ்ருக்ஷோ த்யுதிதரஸ் ஸர்வஸ் ஸத்ர ப்ருதாம் வர: |
ப்ரக்ரஹோ நிக்ரஹோ வ்யக்ரோ நைகஸ்ருங்கோ கதாக்ரஜ: || 81

சதுர்மூர்த்திஸ் சதுர்பாஹும் சதுர்வ்யூஹஸ் சதுர்கதி: |
சதுராத்மா சதுர்ப்பாவஸ் சதுர்வேத விதேகபாத்|| 82

ஸமாவர்த்தோ நிவ்ருத்தாத்மா துர்ஜயோ துரதிக்ரம: |
துர்லபோ துர்கமோ துர்கோ துராவாஸோ துராரிஹா|| 83

ஸுபாங்கோ லோகஸாரங்க: ஸுதந்துஸ் தந்துவர்த்ந: |
இந்த்ரகர்மா மஹாகர்மா க்ருதகர்மா க்ருதாகம: || 84

உத்பவஸ் ஸுந்தரஸ் ஸுந்தோ ரத்நநாபஸ் ஸுலோசந: |
அர்க்கோ வாஜஸநஸ் ஸ்ருங்கீ ஜயந்தஸ் ஸர்வவிஜ்ஜயீ|| 85

ஸுவர்ணபிந்து ரக்ஷோப்யஸ் ஸர்வவாகீஸ்வரேஸ்வர: |
மஹாஹ்ரதோ மஹாகர்த்தோ மஹாபூதோ மஹாநிதி|| 86

குமுத: குந்தர: குந்த: பர்ஜந்ய: பாவநோ நில: |
அம்ருதாம் ஸோம்ருதவபுஸ் ஸர்வஜ்ஞஸ் ஸர்வதோமுக: || 87

ஸுலபஸ் ஸுவ்ரதஸ் ஸித்தஸ் ஸத்ருஜிச் சத்ருதாபந: |
ந்யக்ரோதோ தும்பரோ ஸ்வத்தஸ் சாணூராந்த்ர நிஷூதந: || 88

ஸஹஸ்ரார்ச்சிஸ் ஸப்தஜிஹ்வஸ் ஸப்தைதாஸ் ஸப்த வாஹந: |
அமூர்த்தி ரநகோசிந்த்யோ பயக்ருத் பயநாஸந: || 89

அணுர்ப்ருஹத் க்ருஸஸ் ஸ்தூலோ குணப்ருந் நிர்குணோ மஹாந்|
அத்ருதஸ் ஸ்வத்ருதஸ் ஸ்வாஸ்ய: ப்ராக்வம்ஸோ வம்ஸவர்த்தந: || 90

பாரப்ருத் கதிதோ யோகீ யோகீஸஸ் ஸர்வகாமத: |
ஆஸ்ரமஸ் ஸ்ரமண: க்ஷாமஸ் ஸுபர்ணோ வாயுவாஹந: || 91

தநுர்த்தரோ தநுர்வேதோ தண்டோ தமயிதாதம: |
அபராஜிதஸ் ஸர்வஸஹோ நியந்தா நியமோயம: || 92

ஸத்வவாந் ஸாத்விகஸ் ஸத்யஸ் ஸத்ய தர்ம பராயண: |
அபிப்ராய: ப்ரயார்ஹோர்ஹ ப்ரியக்ருத் ப்ரீதிவர்த்தந: || 93

விஹாய ஸகதிர் ஜ்யோதிஸ் ஸுருசிர் ஹுதபுக் விபு: |
ரவிர் விரோசநஸ் ஸூர்யஸ் ஸவிதா ரவிலோசந: || 94

அநந்தஹூதபுக் போக்தா ஸுகதோ நைகதோக்ரஜ: |
அநிர்விண்ணஸ் ஸதாமர்ஷீ லோகாதிஷ்டாந மத்புத: || 95

ஸநாத் ஸநாத நதம: கபில: கபி ரவ்யய: |
ஸ்வஸ்திதஸ் ஸ்வஸ்திக்ருத் ஸ்வஸ்தி ஸ்வஸ்திபுக் ஸ்வஸ்தி தக்ஷிண: || 96

அரௌத்ர: குண்டலீ சக்ரீ விக்ரம்யூர்ஜித ஸாஸந: |
ஸப்தாதிகஸ் ஸப்தஸஹ: ஸிஸிரஸ் ஸர்வரீகர: || 97

அக்ரூர: பேஸலோ தக்ஷோ தக்ஷிண: க்ஷமிணாம்வர: |
வித்வத்தமோ வீதபய: புண்ய ஸ்ரவண கீர்த்தந: || 98

உத்தாரணோ துஷ்க்ருதிஹா புண்யோ துஸ்ஸவப்ந நாஸந: |
வீரஹா ரக்ஷணஸ்ஸந்தோ ஜீவந: பர்யவஸ்தித: || 99

அநந்தரூபோ நந்தஸ்ரீ: ஜிதமந்யுர் பயாபஹ: |
சதுரஸ்ரோ கபீராத்மா விதிஸோ வ்யாதிஸோ திஸ: || 100

அநாதிர் பூர்புவோ லக்ஷ்மீஸ் ஸுவீரோ ருசிராங்கத: |
ஜநநோ ஜநஜந்மாதிர் பீமோ பீம பராக்ரம: | | 101

ஆதாரநிலயோ தாதா புஷ்பஹாஸ: ப்ரஜாகர: |
ஊர்த்வகஸ் ஸத்பதாசார: ப்ராணத: ப்ரணவ: பண: || 102

ப்ரமாணம் ப்ராணநிலய: ப்ராணப்ருத் ப்ராணஜீவந: |
தத்வம் தத்வ விதேகாத்மா ஜந்மம்ருத்யு ஜராதிக: || 103

பூர்புவ: ஸ்வஸ்த ருஸ்தாரஸ் ஸவிதா ப்ரபிதாமஹ |
யஜ்ஞோ யஜ்ஞபதிர் யஜ்வா யஜ்ஞாங்கோ யஜ்ஞவாஹந: || 104

யஜ்ஞப்ருத் யஜ்ஞக்ருத் யஜ்ஞீ யஜ்ஞபுக் யஜ்ஞஸாதந: |
யஜ்ஞாந்தக்ருத் யஜ்ஞகுஹ்ய மந்நமந்நாத ஏவ ச || 105

ஆத்மயோநிஸ் ஸ்வயஞ்ஜாதோ வைகாநஸ் ஸாமகாயந: |
தேவகீ நந்தநஸ் ஸ்ரஷ்டா க்ஷிதீஸ: பாபநாஸந: || 106

ஸங்கப்ருந் நந்தகீ சக்ரீ ஸார்ங்கதந்வா கதாதர: |
ரதாங்கபாணி ரக்ஷோப்யஸ் ஸர்வ ப்ரஹரணாயுத: || 107

வநமாலீ கதீ ஸார்ங்கீ ஸங்கீ சக்ரீ ச நந்தகீ|
ஸ்ரீமாந் நாராயணோ விஷ்ணுர் வாஸுதேவோபி ரக்ஷது|| ................108

வாழ்க வளமுடன். RRV

Pages: [1] 2 3 4 5 6 7 8