Miscellaneous

Potency Of Srichakra

Potency of Sri Chakra Yantra


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<embed src="http://www.youtube.com/v/89djP5H13uQ&rel=1" type="application/x-shockwave-flash" wmode="transparent" height="355" width="425"></object>When the heavens open
bring forth the force
the wilderness the heat
the power alive
the potency let lose
the divine embrace
such energy released
the Goddess arrives

The power of the Mother
felt through in history,
a power so strong
mere humans crumble
the heat so much
it scorches the soul
no one can survive this fury
the Goddess brings alive.

Such was her fierceness
her Ughra swarupa
the heart fears
this form of the Goddess
burns away to ashes
all mankind those alive
who witness her fury alike

One such form is known as the Kali swarupa, where though she has warmth and appears coy, her fierceness rules supreme. In the Tamil Nadu landscape, we revisit this Goddess at 4 Shakti sthalas which stand out for their strangely mystical stories bearing almost the same solution to control her fury. Thiruvotriyur, Thiruvanaikkaval, Kanchipuram and Mangadu have each seen this anger of the Goddess in the ancient days.

There is another possible explanation to this theory of controlling her fierceness. It could have been possible that blood(animal) sacrifices might have been performed at some these altars to appease the Goddess and this practice was curbed. Also, these shrines of the Goddesses existed well before they were formally consecrated into temple shrines. The Goddesses energy was felt and experienced more than her physical presence was seen in stone at some of these shrines.

Mythology holds that Shakti manifests Herself as Thripurasundari at the current temple of Thiruvotriyur facing south. Her counterpart Vattaparai Amman resides in the north of the temple.

At Thirvanaikkaval the Goddess manifests herself as Akhilandeshwari in the ughra form, so fierce is her form that her devotees could not withstand the power.

At Kanchipuram, the Goddess takes the form Kamakshi Amman and manifests herself in ughra form, sending ripples of fury around, so much so that it could be felt among her devotees who walked along what is now the temple precincts.

At Mangadu (meaning Mango grove), Parvati was reborn as Sri Adikamakshiamman in repentance of her act of covering the Lord's eyes playfully which turned the whole universe into darkness for a short while causing unrest and fear in all creatures alive. Kamakshi is known to have waited here for Lord Shiva, to be wedded to Him as promised and when he didn't come she is believed to have performed the Panchagni Sadhana*, a fire ritual with five sacred yagnas, four yagnas burning around her each in a cardinal direction while she stood in the center of the fifth on her left toe, with the rising flames engulfing her right leg bent upwards as her hand stayed raised above her head holding the japamala(picture below). She came to be known as Sri Tapas Kamakshi at Mangadu. So fierce was her anger before She went to Kanchipuram to be finally married to Lord Shiva, as instructed by Him. The heat of these fires could still be felt by her devotees.

One thing is strangely common among all these forces of the Goddess. It took just one form of Lord Shiva to calm her fury down. Adi Shankaracharya mastered the art of conquering the fury of this Goddess and brought her back into the world as a warm and endearing mother to all her devotees, rather than as a fierce Goddess. Battling her Ughra form, he brought down this fury, this wild energy of the Goddess purely by a science unknown to all but felt within the self. He placed the potent Sri Chakra yantra with the Mother bringing down her fury across the lands.

This has been a divine dialog, one that Adi Shankara has with the divine mother Parvati in her various forms, this has been illustrated in recent times by Paramacharya Sri Chandrasekhar Mahaperivar, who also had enough and many dialogs with the divine mother before he finally took Samadhi and merged into her divine light. This also marked the end of possible sacrifies and brought into existence a more potent and friendly form of ritual practice that appeased the Goddess and depicted her as a Divine mother within her shrine chamber.

At Thiruvotriyur, Adi Shankaracharya installed the Sri Chakra Yantra opposite the shrine of Vattaparai Amman. At Thiruvanaikkaval Adi Shankarcharya is known to have made two sets of earrings called Tatankam, a pair of powerful Sri Chakra Yantra studs adorning both the ears of the Goddess, within her sacred shrine. At Kanchipuram, Adi Shankaracharya established the Sri Chakra yantra at the feet of the Goddess, within a gold metal plate that is installed and worshiped everyday. Adi Shankaracharya requested the Mother never to leave the temple complex, and hence symbolically the "utsavamurthy" of the Goddess takes leave of Shankaracharya at his shrine within the inner prakaram, before she leaves for her daily procession. At Mangadu Adi Shankaracharya is known to have installed the Ardhameru Sri Chakra yantra to appease the power and heat of the flames left behind by the Goddess.

Dwelling more into the form and power of the Sri Chakra, its value lies further and beyond mere material satisfaction. The Sri Chakra within the temple of every house in India brings alive the Goddess who resides within her shrine chamber and its not a mere Hindu manna machine for health wealth and happiness. A complex mystical diagram to calm the very fury of the Goddess, when the Gayathri mantra is chanted brings power and peace to the worshiper. Its a science of spiritualism, divinely illustrated by Adi Shankara that resides within our very own homes, at the center of which the bindu holds the seat of the Goddess Kamakshi, the Mother, in an endearing "Soumya" form.

*The Panchagni Sadhana is performed to kill five evils which dominate the mind leading one towards misery. The five evils are Kama (Desire), Krodha (Anger), Lobha (Greed), Madha (Ego) & Maacharya (Attachment). If one wins over all these five evils they can attain the supreme bliss and union with the Lord. This is depicted by Kamakshi Amman before she marries Lord Shiva.

 

Re: Potency Of Srichakra

Hi Sunkan,

That was wonderful. Such a breath-taking description of Goddess and temples. I really enjoyed this.

Great Work. thumbsup

Meenu

 

Dharmasastha_ __ayyappa- Two_sides_ Of_the_same_ Coin

Millions throng to that tiny place of worship nestling amongst the deep jungles in the southern tip of the Western Ghats in Kerala, tirelessly trekking through rough, steep, narrow and often treacherous path ways. It is not a picnic trip for revelry but a most arduous pilgrimage to have a glimpse of the highly revered divine entity Universally known as Dharma Sastha or Swami Ayyappa who profusely showers His grace on One and All equally irrespective of caste, creed, community or even religion.

For several weeks prior to the commencement of the journey the devotees undertake a rigorous course of “VRATHA” which stipulates several items of abstinences, disciplines, poojas and mass prayers and constitute virtually a minor form of thapasya or penance with a view to attain the “eligibility” to visit the shrine.

The period of thapasya lasts mostly for a mandalam or 41 days although there are many who observe shorter VRATHAS particularly for visits during the first week of each month of the Malayalam era (the middle of the English month) when the shrine remains open for less than a week. The only period during the year when the temple remains continuously accessible for the longest period of 41 days is between the middle of November and the last week of December apart from about 20 days from the First of January.

One of the most interesting and unique specialty in the Ayyappa pilgrimage is the injunction that right from the day the VRATHA commences, symbolized by MALA DHARANAM (a neck lace of rudraksha or tulsi seeds), the devotee looks upon every human being as a form of the divine Lord or the Swami and when addressing an acquaintance adds the word SWAMI, such as, RAMA SWAMI, SREEDHARA SWAMI, MAHESH SWAMI and so on. This is to ensure that the devotee imbibes the Universal Truth that divinity pervades All Forms and All are in the divines’ form.

INTEGRATION OF THE SAIVITE AND VAISHNAVITE PATHS

A very interesting feature of the Ayyappa concept is the integration of Saiva and Vaishnava streams of devotion both of which flourished for centuries as two distinct and often conflicting modes of worships, often leading to ugly and violent confrontations. Saivite and Vaishnavite places of worship and spiritual institutions thrived and grew as mutually exclusive entities, often propounding contradictory interpretations even to the rich and ancient heritage of India’s Vedas, Puranas and the song celestial Bhagavath Geetha.

Unlike Lord Rama or Krishna or Parashakthi or other deities, such as, Lord Subrahmanya or Ganapathi, the appearance or Avthar of Lord AYYAPPA or DHARMA SASTHA is not seen in any of the ancient puranas or mythology. In the earlier centuries the popularity of Ayyappa was confined to the south of India and like Lord Subrahmanya known mostly amongst the Tamil population Ayyappa was identified as a Kerala based Deity. Ofcourse, in the recent times such barriers have been shattered by the massive rush of devotees from all parts of the country and even from abroad with the result that Swami Ayyappa or Lord Dharma Sastha is now an internationally renowned or accepted form of Divinity.

The emergence of Ayyappa achieved integration or Unification of Saivite and Vaishnavite cults by being projected (although not by the acclaimed and popular puranas) as a divine offspring resulting from a celestial event when it so happened that Vaishnavite and Saivite effulgence, represented by Lord Vishnu Lord Sankara respectively integrated taking on a female and male form each. This Divine Offspring being endowed with the thejas or effulgence of both the deities. This is the reason for AYYAPPA being called HARI HARA PUTHRA. Irrespective of whether Lord Ayyappa’s Avthar is authenticated by the puranas or not, His advent has totally eradicated the man made divisions amongst two major religious cults in India when we find millions of them from both streams herding to the SABARI hills every year.

THE NAMES DHARMA SASTHA AND AYYAPPA SWAMI
The names Dharma Sastha and Ayyappa Swami belong to the same form of Divinity and are used interchangeably. However, the devotees in Dharma Sastha and Ayyappa often discern a minor contradiction. The former is often identified as having two consorts called POORNA and PUSHKALA (POORNA PUSHKALAMBA SAMEDA SREE HARI HARA SUTHA) whereas AYYAPA is portrayed as a strictly celibate or brahmachari youth. In fact, one of the most essential requisites of the VRATHA period prior to Sabari yathra is strict observance of celibacy or abstinence physically and mentally. The question often raised is if Dharma Sastha and Ayyappa were same how can one be a Divine house - holder with two spouses and other be a celibate loner.

The answer to this understandable query can be obtained by a perusal of the small amount of literature available on Ayyappa. The legend on the advent on Dharma Sastha is linked up to a Divine event mentioned in some of the puranas particularly Bhagavatham (Canto 8 Chapter 12 of Bhagavatham) wherein Lord Shiva pleads to Lord Vishnu to have a darshan or vision of the form of the Divine enchantress MOHINI which Lord Vishnu had taken earlier to retrieve Amruth (nectar) which the Asuras or Demons had forcibly snatched away from the Devas or Gods who were entitled for an equal share. Agreeing the desire of Lord Shiva Vishnu reappears as MOHINI and unmindful of the presence of own consort Parvathi Shiva falls to the charms of the enchantress and hugs her. Bhagavatham episode concludes with the embrace of the two Divine God heads but fructification or the fusion of the Vaishnavite and Saiva effulgence is thereafter shown as the appearance of a new Divine form called Dharma Sastha. In other words, Sastha is identified as an offspring from Vishnu in feminine form and Shiva as male. This celestial event, Bhagavatham says, occurred in the abode of Lord Vishnu known as Vaikuntta Loka and the Ayyappa literature says that the name Dharma Sastha was first conferred by the Divine parents Shiva and Vishnu. As a Divine entity the appearance of Sastha was that of a handsome youth and it is in the Vaikuntta Loka Sastha was offered two brides (Divinely created) POORNA and PUSHKALA.

When Sastha asked his parents as to what the prime objective of his advent was he was told to take an Avthar down below in the earth in human form so as to destroy a wicked demoness called Mahishi who had some how acquired a boom whereby none could kill her unless her assailant is one born out of two basically male forms of Divinity. The legend says that Sastha should, after slaying Mahishi, continue with his Divine presence in the earth particularly during Kaliyuga to bless humanity who would undergo acute sufferings by the influence of Kali.

Now comes the advent of Lord Ayyappa as a sequel to that Dharma Sastha earlier. In other words, Ayyappa is the same form of Divinity, one of which came into existence in Vaikuntta Loka and thereafter in Bhoo Loka or the earth. Here the query on the two consorts POORNA and PUSHKALA is answered by a comparison. Lord Rama is known as an incarnation of Vishnu in the earth. Vishnu has been portrayed with two wives Sree Devi and Bhoo Devi whereas when he appears as Rama he is a strict monogamist with Seetha. In the next Avthar of Sree Krishna there is Bahu Patni Bhava in which the Lord is said to have a harem with 16,008 wives. In the Vamana Avthar of Lord Vishnu He is a young celibate. This shows that when the Lord incarnates in the earth He may not necessarily maintain the same consort structure. Today despite such differences, Lord Rama and Lord Krishna easily worshiped as Vishnu in another form, such distinctions if any being looked upon as the two sides of the same coin. HARI HARA PUTHRA therefore is a householder Lord when he is Dharma Sastha and a celibate brahmachari when he is Ayyappa Swami.

THE EIGHTEEN STEPS (PATHINETTAM PADI) AND RESTRICTIONS ON LADIES

While it is beyond the scope of this short write up to cover all aspects of the concept of Ayyappa and observation on the famous 18 steps (pathinettam padi) in front of the temple Sanctum and also injunction that ladies in a particular age group have no access to the temple merit an explanation.

Normally any place of worship in the Hindu pantheon becomes famous for the Divine powers and experiences emanating from the presiding Deity. The focus of all attention or worship is the centre of Sanctum Sanctorum wherein the idol is installed centuries earlier, each such installation possessing a legend of its own. The Sabari temple is perhaps the only one of its kind wherein the 18 rather narrow steps (covered with metal) leading up to the main shrine are given a Divine stature next in importance to the main Deity. The devotees have to carry their IRUMUDI on their heads to be eligible to step on the pathinettampadi and very often there are elaborate poojas to each of the steps known as PADI POOJA.

Philosophical interpretations are given to the existence and significance of the 18 steps. Some say they represents the essence of the 18 puranas or the 18 chapters of the Bhagavath Geetha or the 18 Parvas of Mahabharath and stepping over them gives them punya of imbibing the spirit of all there. Yet another interpretation is that 5 of the steps represent the Panchendriyas or the 5 senses and 8 steps indicates the evil tendencies in man (Ashta Ragas) the 3 Gunas of Sathwa, Rajas and Thamas and the last 2 to Avidya and Vidya totaling 18. Once a devotee reaches the 18 steps he is deemed to have got over the 18 factors mentioned here in which then “Qualify” him in front of the Sanctum.

In yet another explanation an old Sanskrit sloka mentions that Kerala had 18 famous temples and stepping on the pathinettam padi the devotee gets the merit of visiting all those 18 temples.

One more interpretation of the 18 steps is linked to Ayyappa’s birth on the earth as a human being from his earthly parents the King and Queen of Pandalam Kingdom. Ayyappa is said to have become a master in various martial arts befitting a brave Prince, acquiring expertise in all the 18 Vidyas or techniques of combat. It is common in those days to call an ideal or expert warrior as having learnt 18 Vidyas each one involving a specific weapon.

Since possession or expertise in use of such weapons represent basically an innate desire for power and show of arrogance, the devotee is enjoined to surrender each of this 18 Vidyas or weapons at the feet of Lord in each step, so that, when he is in front of the Lord he has totally eradicated his individual ego and he is eligible to be merged in Him.

RESTRICTIONS ON LADY DEVOTEES

The age restriction on Lady devotees to visit the shrine is between 12 and 50. The Ayyappa literature doesn’t seem to indicate the ladies of this group are in any way inferior or “ill qualified”. Perhaps there is mundane explanation for this restriction possibly man made. The Celibacy Rules for Sabari Pilgrimage strictly insists on the men to stay away from ladies whose menstrual cycle has not stopped particularly during the relevant 3-4 days. This means that menstrual occurrences during pilgrimage by ladies will contradict the celibacy rule particularly in those days the trek was through deep jungles where there were conveniences for such ladies to stay back till such periods are over.

Again, the devotees observing the celibacy rule should have no opportunity or cause to stray especially during the solitude during the 4 - day journey along with ladies. In other words, the rule pertaining ladies restrictions could have been possibly the object of pure safety.

OF COURSE, THIS OPINION MAY NOT BE ACCEPTABLE TO ALL.

CONCLUSIONS
The expression Dharma Sastha is in Sanskrit meaning one command the observance of Dharma or religiousness. Ayyappa seems to be an expression of Dravidian origin for which some say Ayya is Vishnu and Appa is Shiva (Ayi means mother and Appa means father). Some calls the Lord as ‘ARYA THATHA” which seems to be a Sanskritisation of the word Ayyappa.

Ofcourse, it is we who give the Lord a name of our choice since Lord himself is beyond all name and form or expressed in another way He is within all name and form. Bhagavatham often mentions the truth that, the streams may originates and flow differently but they all reach the sea. The head of a family is single person but known differently to different inmates as father, husband, son, brother or nephew. The radii within a circle may start from different points but reach a single centre. Ayyappa Swami or Dharma Sastha, in the Sabari hills is showering his blessings on humanity in the present age of stress, strain and misery slowly infusing a sense of Unity and Oneness amongst millions__._,_.___

 

Balaambika And Practical Aids To Japa

<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600" o:spt="75" oreferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f"> <v:stroke joinstyle="miter"/> <v:formulas> <v:f eqn="if lineDrawn pixelLineWidth 0"/> <v:f eqn="sum @0 1 0"/> <v:f eqn="sum 0 0 @1"/> <v:f eqn="prod @2 1 2"/> <v:f eqn="prod @3 21600 pixelWidth"/> <v:f eqn="prod @3 21600 pixelHeight"/> <v:f eqn="sum @0 0 1"/> <v:f eqn="prod @6 1 2"/> <v:f eqn="prod @7 21600 pixelWidth"/> <v:f eqn="sum @8 21600 0"/> <v:f eqn="prod @7 21600 pixelHeight"/> <v:f eqn="sum @10 21600 0"/> </v:formulas> <vath o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/> <o:lock v:ext="edit" aspectratio="t"/> </v:shapetype><v:shape id="_x0000_i1025" type="#_x0000_t75" alt="" style='width:206.25pt; height:303pt'> <v:imagedata src="file:///C:\DOCUME~1\AJITVS~1\LOCALS~1\Temp\msohtml1\01\clip_image001.jpg" o:href="http://www.mother-god.com/images/bala-sundari.jpg"/> </v:shape><![endif]--><!--[if !vml]-->hai friends,
i got this through subscription, about balaambika and the practical aids to japa, this is more for the ladies living abroad who are unable to get flowers and how to go about puja vidhanam for them..as the pictures were not loading i had to put here in word format....sunkan

 

Re: Balaambika And Practical Aids To Japa

Wow
Really fantaastic.
I have taken jaba from
my Guru and doing it without break even i visit near my son at USA.
What you have given in your mail is a re upadasham for me from you.
Then the photo of Nemili Bala Wow. Even though many times i visited there I am not able to see the deity this much near.
Thankyou very much.
viji

 

Re: Balaambika And Practical Aids To Japa

Thanku viji,
when i saw the problems of flowers not available mentioned i felt i should post it here..thanku again for your appreciation..sunkan

 

unconfortable feeling at temples

Dear friends
When I went to some temples, I was not at all comfortable. I just wanted to get away from that place as soon as possible. I believe in God and visit temples whenever possible. I still remember a temple at Hyderabad, I was not able to worship the goddess there. It was like standing on the fire for me.
Can anybody explain why?
Regards
Uma

 

Hi
I have no words explaining how good bala tripura sundari looks just fantastic.I wanted to go to nemli till now no praapti well some day I will get her anugraham to see her.But this picture has taken me there already.
Bye

 

Significance Of Rama Nama

Significance of Rama Nama

His Holiness Sri Sri Muralidhara Swamiji discusses briefly about the significance of Rama Nama as cited in the different scriptures. The information given
here on this glorious Nama is just the tip of the iceberg.

In Sri Swamiji's words, 'Even if the whole sky were used as a paper and all the waters of the Universe were used as ink, it would just not suffice to pen
down the glories of Rama Nama!'

Rama Nama the Name of the Name!

Every other mantra in our scriptures have their own names. Rama Nama is the only Mantra that is called 'Taraka Mantra'. The word 'taraka' means the one
that helps us cross. It helps us cross the ocean of 'samsara'. It helps us cross the cycles of birth and death. If it is chanted as 'Rama', then it is
a Nama.
If it is chanted 'Ram', then it is a Mantra.

Thus spake the Sages

Our ancient Sages and Rishis have glorified the Rama Nama.

Rama Nama gets exactly the same importance in Saguna Upasana (worshipping the Absolute Truth as a Being with a form) as does the Pranava ('Om') Mantra in
Nirguna Upasana (worshipping the Absolute Truth as formless).

Rishi Manu shows that the Rama Nama has links to all the other mantras that ever exist.

In Syavana Smriti (Syavana is the name of a rishi), Syavana says that the Rama Nama is the essence of all the Vedas, Shastras, Itihasas and Puranas.

Sage Vasishta meditated on the Rama Nama for quite a long time. Hence he wanted to name the Almighty with the same Mantra that he had chanted.

The Yoga Connection

In the philosophy of the Yoga, 'Ra' is considered the 'Mooladhara' (the point of origin of the power of Kundalini) and 'Ma' is the 'Sahasrara' (the destination) .
Hence, when the Rama Nama is chanted in the right tone and manner, the serpent power rises and hits the head or the 'kapala' Thus, by merely chanting the
Rama Nama, one can become a Yogi.

Shiva's family Mantra

We are all aware of the story of the competition between Lord Ganesha and Subramanya on who will get the divine fruit. Lord Subramanya, angry that the
fruit was not given to him, went to Palani. In order to appease his anger, the competition was conducted again, when Muruga diligently circumambulated
his parents on his peacock at great speed. Ganesha, on his part, wrote 'RAMA' on the sand and circumambulated it, as that is equivalent of going around
the whole world! Pleased, Siva honoured him by crowning him the leader of all his minions - the 'bhoota ganas' and thus he acquired the name 'Ganapathy'
and 'Gana Nayaka'

In Vishnu Sahasranamam, Lord Siva asks Parvati to chant the Rama Nama all the time. A good teacher is the one who practices what he preaches. It is obvious
that Siva, being the Supreme Guru, (Jagadguru) Himself chants the Rama Nama. When parents do something noble, would not the son follow the same? Lord Subramanya
and Ganesha chant the Rama Nama always. That is verily their 'Kula Mantra'.

The Lords' favorite!

The 'sthala purana' of Kasi says that the deity Kasi Viswanatha initiates the Rama Nama to each and every being at the time of their death, in their right
ear.

The Lord Dhakshinamurthy observes silence because He doesn't want to waste any time without chanting the Rama Nama.
The Sun God ever chants the Rama Nama as he is proud that Sri Rama came in his dynasty.

The Devatas' favorite

Sage Vishwamitra took Sri Rama and Lakshmana to the forests for 'yagna samrakshana' (protecting their fire austerities from the demons). Out of the boundless
love for Sri Rama, Viswamnitra wanted to gift Him something. A sage that he was, he had no worldly possessions, nevertheless, he had performed abundance
of austerities. He had penanced for a very long time on the 33 crore 'Devatas' with mantras for each of them. He initiated Sri Rama with these Mantras.

As soon as the Mantras were initiated to Sri Rama, the 'devatas' appeared before them! Viswamitra was jealous of the fact that those devatas who could be
invoked by him only after severe penances, now appeared the instant Sri Rama chanted their Mantras!

In our Shastras it is prescribed that when the devatas are invited, they can be installed in one of the three -- water (that is the reason we install 'kalas'
- pots of water for japa, kumbabhishekam and the like), fire (that is the reason we perform homam) and the third being, installing them into one's own
body (during Sandhyavandanam, Godess Gayathri is installed thus). Here, when the devatas were invoked, they refused to go back to their abodes. Hence Sri
Rama invited one and all of them into his body. Thus, by merely chanting the Rama Nama, one gets the benefit of invoking all the 33 crores of devatas as
well.

Ramayana is filled with instances where merely the Name 'Rama' has solved so many miseries and disentangled so many situations.

One Name for all Gods

Generally people can be divided into two broad categories: the Shaivites, who worship Lord Shiva as the supreme, and the Vaishnavites, who worship Lord
Vishnu and His forms as the the supreme Being. The most significant Mantra for any Vaishnavite is the 'Ashtakshari' (it contains eight letters in sanskrit)
mantra 'Om Namo Narayana' .

The chief among the Mantras for the Shaivites is the Panchakshari (5 lettered) mantra, 'Om Nama Shivaya'. Without the letter 'ra', 'Narayana' would read
as 'Nayana' that means one without a way ('gati'); without the letter 'ma', 'Namasivaya' would read as 'Nasivaya' that means inauspicious.

So the jiva akshara (life giving letters) 'Ra' and 'Ma' of these two Mantras are put together to form the Rama Nama!
Anyone chanting this Divine Name thus worships both Shiva and Vishnu at the same time.

Rama Nama in today's world

Sri Bodendra Saraswati Swamigal, Kabir, Samartha Ramadas, Thiyagaraja, Bhadrachala Ramadas, Papa Ramdas, Bhagavan Yogiramsuratkumar and innumerable saints
in the recent past have advocated the Rama Nama and also showed how the Rama Nama can perform miracles.

Sri Ramakrishna initiated Swami Vivekananda into the holy 'Rama' Nama. It is the power of that Divine Name that made him establish this Universal Religion
of Brotherhood called Hinduism all over the world.

Mahatma Gandhi, in his final lecture before independence said, 'We have tried our level best. Now let us all chant the Divine Name together. Only that has
the power to get us independence. ' Not one of his prayers passed without Rama Nama Kirtan.

Chant the Mahamantra Nama kirtan :

Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Regards

 

Re: Significance Of Rama Nama

Dear Sunkan Mam,

Thanks for ur precisious information. Without knowing the reason some of the things we are following in our life. Pudhayal kedathathu mathiriyama info.

Thanks once again.

Cheers,

Priya.