Amazing Facts You Probably Didn’t Know About Ugadi & The Science Behind ...

Amazing Facts You Probably Didn’t Know About Ugadi & The Science Behind It | 'ఉగాది పండుగ' వెనుక అసలు చరిత్ర! | M Planet Leaf (MPL) Videos Exclusive...

Vishnu Sahasranama Sthothram By Upanyasa Shiromani,Abhinava Vyasa Shri Kandadai Ramanujacharya Ep158

Vishnu Sahasranama Sthothram By Upanyasa Shiromani,Abhinava Vyasa Shri Kandadai Ramanujacharya Ep 158

The Vishnu Sahasranam is found in the Mahabharata. Literally translated this means thousand names of Vishnu. This is found in the Anushasanika Parvam (chapter relating to orders or rules to the kings) of Mahabharata.

Bheeshma Pitamaha was defeated and grievously wounded by Arjuna. But since he could choose the time of his death as per the boons received by him, he chose to die in Uttarayana and was waiting for the auspicious time. Meanwhile the war was over leading to death of all those male members in his family except the Pancha Pandavas and the unborn child of Abhimanyu. Yudishtira the eldest of the Pandavas became the King of Hasthinapura and whom else would he go for advise other than Bheeshma the great. Anushasanika Parva is in the form of questions and answers between Yudishtira and Bheeshma Pitamaha.To a question as to what is the best possible sthothra, Bheeshma answers that it is the Vishnu Sahasra Nama and teaches it to Yudishtira.

Though it describes one thousand aspects and praises of the lord, it is not simple and easy to understand. Many great Acharyas lead by Sankara Bhagavat Pada, felt a need to give its meaning in crystal clear terms so that the devotee can not only sing but meditate on the aspect of the God he is praising. But this again was done in Sanskrit. With the modern civilization several translations of this stotra is available in Telugu and in almost all major languages of India.

In the afterward to the sthothra, Goddess Parvathi asks Siva the cosmic god for an easy way to sing this sthothra for the learned. He replies that it is sufficient that the learned one repeats the name of Rama and this is equivalent to his singing of sahasranama. It is important to note that this easy method is prescribed to the very learned, who do not have time to recite it daily and not for everybody.

Though it is called Sahasra Nama, in fact it contains only 901 distinct sounding names. Eight hundred and fifteen names are repeated once, Seventy-five of these names are repeated twice, nine of these names thrice and two of these names four times. The acharyas have attempted to give different meanings to the same word in different places successfully.

The VishnuSahasranāma has been the subject of numerous commentaries. Adi Shankara wrote a definitive commentary on the sahasranāma in the 8th century which has been particularly influential for many schools of Hinduism even today. Parasara Bhattar, a follower of Ramanuja, wrote a commentary in the 12th century, detailing the names of Vishnu from a Vishishtadvaita perspective. Madhvacharya asserted that each name in the sahasranama has a minimum of 100 meanings.

The Vishnu Sahasranama stotra(विष्णुसहस्रनाम) is 1,000 names (sahasranama) of Vishnu, one of the main forms of God in Hinduism and the personal supreme God for Vaishnavas (followers of Vishnu). It is also one of the most sacred and commonly chanted stotras in Hinduism. The Vishnusahasranama as found in the Anushasana Parva of the Mahabharata is the most popular version of the 1,000 names of Vishnu. Other versions exists in the Padma Purana, Skanda Purana and Garuda Purana. Each name eulogizes one of His countless great attributes. Yudhishthira asks Bhishma the following questions: kimekam daivatam loke kim vāpyekam parāyaṇam stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ śubham ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ kim japan mucyate jantuḥ janmasamsārabandhanāt

Bhishma answers by stating that mankind will be free from all sorrows by chanting the "Vishnusahasranāma", which are the thousand names of the all-pervading Supreme Being Vishnu, who is the master of all the worlds, the supreme light, the essence of the universe and who is Brahman. All matter animate and inanimate reside in him, and he in turn resides within all matter.

In this universe Who is the one (ekam) refuge (parāyaṇam) for all? Who (kim) is the greatest (ekam) Lord (daivatam) in the world (loke)? By eulogising (sthuvantaḥ) whom (kam) can a person (mānavāḥ) reach auspiciousness (śubham) (peace and prosperity)? By worshipping (archantaḥ) whom can a person reach auspiciousness (peace and prosperity)? What (kah) is, in thy opinion, the Greatest Dharma of all Dharmas? By (kim) chanting whose name, can a "creature" (jantuh) proceed beyond (muchyate) the bonds (bandhanāt) of samsāra? —------------------------------------------------------------

Enjoy and stay connected with us!!

Kavi Samrat Viswanadha Satyanarayana - Ramayana Kalpavriksham commentary by Sri VSR Murty | |Ep-63

Kavi Samrat Viswanadha Satyanarayana - Ramayana Kalpavriksham - commentary by Sri VSR Murty

Rama (Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.

Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.

Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. He is pictured as the ideal man and the perfect human. For the sake of his father's honour, Ram abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice—a period known as Ram Rajya.

The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across Southeast Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty. The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabaratha. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.

The epic had many versions across India's regions. However, other scriptures in Sanskrit also reflect the life of Rama. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhattikavyaof Bhatti who lived in Gujarat, is a retelling of the epic that simultaneously illustrates the grammatical examples for Panini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language. Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and 'Ramacharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darsanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.

Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).

Sri Venkatesa Suprabhatam to Attain Peace and Wealth in life || by Sri TKV Raghavan || Episode 91

Suprabhātam literally auspicious dawn is a Sanskrit poem of the Suprabhātakāvya genre. It is a collection of hymns or verses recited early morning to awaken the deity in Hinduism. The metre chosen for a Suprabhātam poem is usually Vasantatilakā.

The most well-known Suprabhātam work is the Venkateśa suprabhātam recited at Tirupati to awaken Venkateśa. A rendition of the poem by renowned carnatic vocalist M. S. Subbulakshmi is extremely popular which is played daily in many homes and temples of South India.

The Venkateśa suprabhātam was composed around 1430 A.D. by Prativādibhayaṅkara Śrī Anantācārya (also known as Annangaracharyar, and P B Annan). The poet was a disciple of Swami Manavala Mamuni, who composed Sri Ranganatha Suprabhatam. Sri Venkatesa Suprabhatam consists of four parts: Suprabhatam, Sri Venkatesa Stothram, Prapatti, and Mangalasasanam. Lakshmi Narayana deity, Sri-Bhu Devi sametha Padmanabha Swamy deity and 12 divya salagrama silas once worshiped by him are now with Prativada Bhayankaram Raghavacharyulu 15th generation from Sri Anna Swamy. These are now being worshiped daily at Divya Salagrama Kshetram in Vijayawada, Andhra Pradesh.

Sundarakanda Parayanam | Dr. Akella Vibheeshana Sharma gari Pravachanaalu | Ep-58 | TFC Spiritual

Sundara Kanda, literally "beautiful episode", is the fifth book in the Hindu epic the Ramayana. It depicts the adventures of Hanuman. The original Sundara Kanda is in Sanskrit and was composed by Valmiki, who was the first to scripturally record the Ramayana. Sundara Kanda is the only chapter of the Ramayana in which the hero is not Rama, but rather Hanuman. Hanuman's selflessness, strength, and devotion to Rama are emphasized in the text. Hanuman was fondly called Sundara by his mother Anjani and Sage Valmiki chose this name over others as this kand deals mainly with Hanuman's journey to Lanka.

The Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the ocean to Lanka by defeating Surasa, the Mother of the Nagas who is sent by the Suras and the asura Sinhika who is sent by the Asuras. Here, Hanuman explores the demon's city and spies on Ravana. He locates Sita in Ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses, reluctant to allow herself to be touched by a male other than her husband. She says that Rama himself must come and avenge the insult of her abduction.

Hanuman then wreaks havoc in Lanka by destroying trees and buildings, and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and, leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news. It is traditional to begin the reading (pārāyaṇa) of the Ramayana with the Sundara Kanda.

The religious faith suggests that its recital brings harmony to the household. Many Hindus believe that if you do not have time to read the whole Ramayana, you should read the Sundara Kanda.

This lesson is recited by religious Hindus, preferably on Tuesdays or Saturdays, these days having been earmarked for special prayers to Hanuman. It happens to be for nullification of the malefic effects of the crow mounted, the son of Surya and Chhaya (Shadow), Lord Shani. Ramayana reveals that Shani Dev, who was captive at Ravana's palace, was rescued by Lord Hanuman. As a token of thanks, Shani Dev offered reprieve to all devotees of Lord Hanuman. Alternately once Shani Dev was caught between Hanuman's shoulders and the ceiling when attempting to mount the latter to influence his stars. Unable to bear the pain, Shani Dev offered gratitude in return to an immediate release. There are 7 dohas in Sundara Kanda of Ramcharitmanas which contain the word sundar. It is said that a person who recites these earns the credit of a full Sundara Kanda recital. Them being the following: 1.Simdhu Tira Eka bhudhara sumdara, Kautuka Kudo carheu ta upara. 2.Syama Saroja dama Sama sumdara, Prabhu bhuja Kari kara SAMA dasakamdhara. 3.taba Dekhi mudrika Manohara, Rama nama Ankita Ati sumdara. 4.sunahu matu mohi atisaya bhukha, Laguna Dekhi sumdara phala rukha.

Hanuman Chalisa is a different poetic contribution towards the heroics of Hanuman by the poet Tulasidas. Though it mentions his achievements during Ramayana, it goes beyond that as well, encompassing the complete life of Hanuman.

5.savadhana MANA Kari puni Samkara, Lage kahana katha ATI sumdara. 6.Harasi rama taba kinha payana, Saguna bhae sumdara Subha nana. 7.satha Sana binaya kutila Sana priti, Sasha krpana Sana sumdara niti. M. S. Ramarao wrote Telugu version for Hanuman Chalisa of Tulsidas and Sundara kanda of Valmiki Ramayana as 'Sundarakandamu' in Telugu during 1972-74. He sang Sundarakanda in the form of Telugu songs.

Kalyana samskruthi || by Sri TKV Raghavan || TFC Spiritual || Episode 10

Hindu Wedding Traditions - Marriages are made in heaven, and once you are married, the bond is supposed to last for seven lifetimes. It is considered to be a turning point in an individual’s life as he enters the second important phase or ashram of his life – the ‘Grihastha ashram’. A lot of importance is associated with marriages in Hinduism as it is considered to be one of the most important duties of a man’s life.

Mangala Snanam: The Haldi ceremony is a very common ritual among almost all communities in India. Turmeric is ground to a paste along with other ingredients that vary from culture to culture. This paste is applied to both the bride’s and groom at their respective places by women elderly members of their families before they are washed by sacred water. Wedding Rituals:

The key steps of Hindu wedding ritual are Kanyadaan and Paanigrahan, Vivaah Homa and Agni Pradakshina, and finally Saptapadi according to Grihya sutras. After the bride’s father washes the groom’s feet, he then gives her away to the groom in a ceremony known as Kanyadaan, saying "Today, the bride is Laxmi and the groom is Vishnu. By joining their hands in marriage, we will repay the debt to our forefathers by continuing the next life cycle." Then the groom accepts the bride’s hand and they promise each other that while pursuing a life of Dharma, Artha and Kama, they will remain faithful to each other. This is known as Paanigrahan.

The couple feed ghee to the fire as offering and prays to the Gods for Santati (children), Sampatti (wealth & prosperity) and Deergharogya (long and healthy lives). This is known as the Vivaha Homa. Saptapadi: An important ritual in North Indian Hindu weddings, at this point in the ceremony, the bride and groom have their garments tied together, then take seven steps together (or make seven circles around a ceremonial fire) to perform Agni Pradakshina as they make vows to each other to be eternal partners and complement each other in life’s journey. First step: To respect and honor each other Second step: To share each other’s joy and sorrow Third step: To trust and be loyal to each other Fourth step: To cultivate appreciation for knowledge, values, sacrifice and service Fifth step: To appreciate purity of emotions, love, family duties and spiritual growth Sixth step: To follow principles of Dharma Seventh step: To nurture an eternal bond of friendship and love

In South Indian weddings also have a ceremony in which the groom shows the bride the 'double stars' of Vashista and Arundhati as an ideal couple, symbolic of marital fulfilment and loyalty. At the end, the newly married couple seeks blessings from elders of the families. The family of the bride gives her an emotional send-off and the new couple is welcomed at groom's house with a traditional aarti.FOLLOW US ON SOCIAL MEDIA

Sri Sainatha Tatvasudha || Preachings of Sri Sai Baba of Shirdi Presented by Sri VSR Moorty|| Ep-131

Shri Sainatha Tatva Sudha || The Preachings of Sri Sai Baba of Shirdi by Sri VSR Moorty || Episode - 131

Sai Baba of Shirdi, also known as Shirdi Sai Baba was an Indian spiritual master who is regarded by his devotees as an incarnation of God (avatar), saint, fakir, and satguru, according to their individual proclivities and beliefs. He was revered by both his Hindu and Muslim devotees, and during, as well as after, his life it remained uncertain if he was a Muslim or a Hindu. This, however, was of no consequence to Sai Baba. He stressed the importance of surrender to the true Satguru, who, having trod the path to divine consciousness, will lead the disciple through the jungle of spiritual training.

Sai Baba is known by people around the world. According to accounts from his life, he preached the importance of realization of the self, and criticized love for perishable things. His teachings concentrate on a moral code of love, forgiveness, helping others, charity, contentment, inner peace, and devotion to God and guru. Sai Baba also condemned distinction based on religion or caste. Sai Baba's teaching combined elements of Hinduism and Islam: he gave the Hindu name Dwarakamayi to the mosque in which he lived, practised both Hindu and Muslim rituals, taught using words and figures that drew from both traditions, and took samadhi in Shirdi. One of his well-known epigrams, "Allah Malik" ("God is King") and "Sabka Malik Ek" ("One God governs all"), is associated with Hinduism and Islam He is also known to have said, "Listen to me and your prayer shall be answered".

When asked about his past, he often gave elusive responses. The name "Sai" was given to him when he arrived at Shirdi, a town now in the west Indian state of Maharashtra. The word "Sai" refers to a religious mendicant but can also mean "God". In several Indian and Middle Eastern languages the term "Baba" is an honorific signifying grandfather, father, old man or sir. Thus Sai Baba denotes holy father, saintly father or (venerable) poor old man.

Sai Baba opposed all persecution based on religion or caste. He was an opponent of religious orthodoxy ó Christian, Hindu and Muslim.

In his teachings, Sai Baba emphasised the importance of performing one's duties without attachment to earthly matters and of being content regardless of the situation. In his personal practice, Sai Baba observed worship procedures belonging to Islam; he shunned any kind of regular rituals but allowed the practice of Salah, chanting of Al-Fatiha, and Qur'an readings at Muslim festival times. Occasionally reciting the Al-Fatiha, Baba enjoyed listening to mawlid and qawwali accompanied with the tabla and sarangi twice daily.

Sai Baba encouraged his devotees to pray, chant God's name, and read holy scriptures. He told Muslims to study the Qur'an and Hindus to study texts such as the Ramayana, Bhagavad Gita, and Yoga Vasistha. He was impressed by the philosophy of the Bhagavad Gita and encouraged people to follow it in their own lives. He advised his devotees and followers to lead a moral life, help others, love every living being without any discrimination, and develop two important features of character: devotion to the Guru (Sraddha) and waiting cheerfully with patience and love (Saburi). He criticised atheism.

Sai Baba interpreted the religious texts of both Islam and Hinduism. He explained the meaning of the Hindu scriptures in the spirit of Advaita Vedanta. His philosophy also had numerous elements of bhakti. The three main Hindu spiritual paths ó Bhakti Yoga, Jnana Yoga, and Karma Yoga ó influenced his teachings.

During Sai Baba's lifetime, the Hindu saint Anandanath of Yewala declared Sai Baba to be a "spiritual diamond." Another saint, Gangagir, also called him a "jewel." Sri Beedkar Maharaj greatly revered Sai Baba, and in 1873, when he met him he bestowed the title Jagad guru upon him. Sai Baba was also greatly respected by Vasudevananda Saraswati (known as Tembye Swami). He was also revered by a group of Shaivic yogis, known as the Nath-Panchayat. He is considered an avatar of the Supreme Reality (Brahman or God), a satguru, or saint, depending on individual proclivities. This is not uncommon in Hinduism where there is no central doctrine or cosmology but a basis in individual faith and spirituality.

Sai Baba encouraged charity and stressed the importance of sharing. He said: "Unless there is some relationship or connection, nobody goes anywhere. If any men or creatures come to you, do not discourteously drive them away, but receive them well and treat them with due respect. Shri Hari (God) will certainly be pleased if you give water to the thirsty, bread to the hungry, clothes to the naked, and your verandah to strangers for sitting and resting. If anybody wants any money from you and you are not inclined to give, do not give, but do not bark at him like a dog."

Hinduism

Bhaskara Satakam rendition and commentary by Sri Akkiraju Sundararamakrishna | |Ep-11

Bhaskara Satakam is famous Telugu poems composed by Maravi Venkayya who is a devotee of Sun. Bhaskara means Sun and Satakam mean collection of more than 100 poems. All the poems of Bhaskara Sathaka have been ended by the word 'Bhaskara' which is called as Makutam. Bhaskara Sathakam is the collection of Telugu moral poems.

Kavi Samrat Viswanadha Satyanarayana - Ramayana Kalpavriksham commentary by Sri VSR Murty | |Ep-62

Kavi Samrat Viswanadha Satyanarayana - Ramayana Kalpavriksham - commentary by Sri VSR Murty

Rama (Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.

Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.

Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. He is pictured as the ideal man and the perfect human. For the sake of his father's honour, Ram abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice—a period known as Ram Rajya.

The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across Southeast Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty. The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabaratha. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.

The epic had many versions across India's regions. However, other scriptures in Sanskrit also reflect the life of Rama. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhattikavyaof Bhatti who lived in Gujarat, is a retelling of the epic that simultaneously illustrates the grammatical examples for Panini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language. Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and 'Ramacharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darsanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.

Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).

Vishnu Sahasranama Sthothram By Upanyasa Shiromani,Abhinava Vyasa Shri Kandadai Ramanujacharya Ep157

Vishnu Sahasranama Sthothram By Upanyasa Shiromani,Abhinava Vyasa Shri Kandadai Ramanujacharya Ep 157

The Vishnu Sahasranam is found in the Mahabharata. Literally translated this means thousand names of Vishnu. This is found in the Anushasanika Parvam (chapter relating to orders or rules to the kings) of Mahabharata.

Bheeshma Pitamaha was defeated and grievously wounded by Arjuna. But since he could choose the time of his death as per the boons received by him, he chose to die in Uttarayana and was waiting for the auspicious time. Meanwhile the war was over leading to death of all those male members in his family except the Pancha Pandavas and the unborn child of Abhimanyu. Yudishtira the eldest of the Pandavas became the King of Hasthinapura and whom else would he go for advise other than Bheeshma the great. Anushasanika Parva is in the form of questions and answers between Yudishtira and Bheeshma Pitamaha.To a question as to what is the best possible sthothra, Bheeshma answers that it is the Vishnu Sahasra Nama and teaches it to Yudishtira.

Though it describes one thousand aspects and praises of the lord, it is not simple and easy to understand. Many great Acharyas lead by Sankara Bhagavat Pada, felt a need to give its meaning in crystal clear terms so that the devotee can not only sing but meditate on the aspect of the God he is praising. But this again was done in Sanskrit. With the modern civilization several translations of this stotra is available in Telugu and in almost all major languages of India.

In the afterward to the sthothra, Goddess Parvathi asks Siva the cosmic god for an easy way to sing this sthothra for the learned. He replies that it is sufficient that the learned one repeats the name of Rama and this is equivalent to his singing of sahasranama. It is important to note that this easy method is prescribed to the very learned, who do not have time to recite it daily and not for everybody.

Though it is called Sahasra Nama, in fact it contains only 901 distinct sounding names. Eight hundred and fifteen names are repeated once, Seventy-five of these names are repeated twice, nine of these names thrice and two of these names four times. The acharyas have attempted to give different meanings to the same word in different places successfully.

The VishnuSahasranāma has been the subject of numerous commentaries. Adi Shankara wrote a definitive commentary on the sahasranāma in the 8th century which has been particularly influential for many schools of Hinduism even today. Parasara Bhattar, a follower of Ramanuja, wrote a commentary in the 12th century, detailing the names of Vishnu from a Vishishtadvaita perspective. Madhvacharya asserted that each name in the sahasranama has a minimum of 100 meanings.

The Vishnu Sahasranama stotra(विष्णुसहस्रनाम) is 1,000 names (sahasranama) of Vishnu, one of the main forms of God in Hinduism and the personal supreme God for Vaishnavas (followers of Vishnu). It is also one of the most sacred and commonly chanted stotras in Hinduism. The Vishnusahasranama as found in the Anushasana Parva of the Mahabharata is the most popular version of the 1,000 names of Vishnu. Other versions exists in the Padma Purana, Skanda Purana and Garuda Purana. Each name eulogizes one of His countless great attributes. Yudhishthira asks Bhishma the following questions: kimekam daivatam loke kim vāpyekam parāyaṇam stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ śubham ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ kim japan mucyate jantuḥ janmasamsārabandhanāt

Bhishma answers by stating that mankind will be free from all sorrows by chanting the "Vishnusahasranāma", which are the thousand names of the all-pervading Supreme Being Vishnu, who is the master of all the worlds, the supreme light, the essence of the universe and who is Brahman. All matter animate and inanimate reside in him, and he in turn resides within all matter.

In this universe Who is the one (ekam) refuge (parāyaṇam) for all? Who (kim) is the greatest (ekam) Lord (daivatam) in the world (loke)? By eulogising (sthuvantaḥ) whom (kam) can a person (mānavāḥ) reach auspiciousness (śubham) (peace and prosperity)? By worshipping (archantaḥ) whom can a person reach auspiciousness (peace and prosperity)? What (kah) is, in thy opinion, the Greatest Dharma of all Dharmas? By (kim) chanting whose name, can a "creature" (jantuh) proceed beyond (muchyate) the bonds (bandhanāt) of samsāra? —------------------------------------------------------------

Enjoy and stay connected with us!!