Wednesday, August 14, 2019

Purpose of History : An attempt to have a Hindu perspective

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I have been wondering the purpose History and if it is important to study history at all. This thought has been long brooding in my mind. It started with one of my many interactions with Shri. Parag Tope ji (Operation Red Lotus : 1857 - A must read book by every Hindu) decade ago. Topic started with his take on Baizabai Shinde and her role in 1857 war of independence. Goes to role of house of Amber (Kachwaha) and their role in Hindu history. So on and so forth. The recent foolishness of one comment in the court by one of the judges about descendants of Shri Raama etc made it fresh in my mind. It has to do with Rajiv Malhotra's term "History centrism". Indian religions aren't history centric while Abrahmic religions are dominantly so.

Problem is in India where memories run deep, some past mis-action by some group is always used to build a case against them. 

Example 1 : Holkar screwed up on Panipat (Whole Najib affair, relative inactivity on right flank perhaps with an understanding with Najib) is a fact. Now Holkar is also Dhangar and a Hindu hero. So one who criticizes Holkar, earns wrath of not just Dhangar community, but Hindutvavaadi people too - for Malharrao Holkar was one of the chief architects in almost all of the Bajirao's later and famous campaigns and also of the famous Attock campaign. This is just an example. Pure history was always kept among “classes”. We called them brahmins-kshatriyas - but mostly brahmins. And not all brahmins. Those who were associated with some royal court/archive or some gurukul. 

Now does this mean that public should be kept ignorant? No. 

Should they be taught of history so that they don’t repeat mistakes? Yes 


Do we need to teach them history as it is? Are events important or are the lessons important? Lessons in my opinion.

So - a romanticized history that comes through folklore for memory (which is polished and good where rough edges are rounded). A construct like panchatantra where fox lion and hyena had a battle and a fox made deal with hyena calling him a “manasputra” thereby leading to defeat of the lions is easy to build. When we replace actual historical names with animals, we dehumanize them (in a positive way) and then this history doesn't have the baggage of name-surname-caste-clan-region (that we wish not to push away).

Example 2 : Ahilyabai was a great hero. She did monumental job at temple revival etc. But most of that work was done by evading taxes (many letters by Madhavrao available which threatens her to pay up or else...). We know her temple rebuilding is monumental work for Hindu civilization. But those us who have read history also know how finances were a problem for Marathas till the very end. If finances were good and they had enough resources (which is doable in a very rich country like India if people do not evade taxes), Marathas wouldn’t have folded so easily.

Example 3 : My own ancestors evaded taxes by building Ram temples here and there because Raghuji Bhosale of Nagpur was a Rambhakt and would let the money spent on Ram temples go. So that was the loophole extracted by his subordinates (like my ancestors) to keep larger chunk of wealth.

So is temple-building more important or paying up taxes regularly to a Hindu state so that they can do warfare and liberate India (more of it and more efficiently) more important? Karma is mysterious. It always comes to bite you. All of us contributed towards the downfall of Hindavi svarajya by our petty actions. Just as all of us contributed in some capacity to build it and liberate India.

Question is : is it necessary to teach all this to public?

I am appreciating varNa-vyavasthaa more and more. I see the point. It is difficult (nay almost impossible) to implement it in these changed times. So not advocating it. But I begun seeing its point for past few years

There is a fascinating story of "past-birth" of Shivaji and Aurangzeb in "Chitnis Bakhar" written by Malharrao Chitnis (Grandson of Balaji Aavji - the secretary of Shivaji Maharaj and son of famous "Khando Ballal" - the bodyguard of Sambhaji Maharaj). It is a fascinating story which underlines how a "Hindu" views at its past and smooths the rough edges. 

In that story - in earlier birth, both Shivaji and Aurangzeb were devotees of Mahadeva and were doing tapasyaa in some cave in Himalaya. Mahadev got pleased and told them to ask for any boon. If my memory serves me correctly, A'zeb asked for power and Shivaji asked for dharma. So since the yuga that was to come was of Mlechha ascendancy, A'zeb was born in Mlechha kula while Shivaji was born in dharmik clan. Aurangzeb got power and Shivaji got to establish dharma on this earth - thus boon given to both by Shankara fructified.

I find this backstory very fascinating and very Hindu in character. If left alone, it would have smoothed and rounded all the rough edges of memory that Hindus have for Muslim atrocities. This is written when Muslims were defeated conclusively and Hindus emerged victorious after 27 year war. So actual physical defeat was ensured. There would be little threat from Muslims regaining the ascendancy in India after Marathas emerged victorious and Bajirao stormed North India. So from the perspective of Malharrao Chitnis, Hindu victory was done and dusted. And he is writing this chronicle from the perspective of a victor - Like Frodo writing memoirs of war of the ring after final victory from his perspective). 

But unlike accounts of Khafi Khan and other contemporary Muslim sources (& Xian sources), Hindu chronicles "did not rub it in". He is quite magnanimous in my opinion, to think of even Aurangzeb (who had brutally murdered a Hindu Chhatrapati, killed and persecuted millions of Hindus, desecrated their temples - just couple of decades ago, as a Shiva-bhakta who is simply living off his karma-phala (boon from Shiva). I find this very profound.

I feel there is sense of a profound wisdom in Hindu Historiography - and it is used by Indologists to criticize Hindus : That Hindus do not maintain historical records. The first real "Hindu historical record" that passes the test of modern Indologists is Kalhana's RaajatarangiNi. Before that Deepavamsha and Mahaavamsha are Buddhist historical records during Ashoka's time which pass Indological test. No "aastika" record before Kalhana passes this western test of being an "authentic history". I am proud of this wisdom by Aastikas.

Records like these (which pass modern Indological or Historiographical tests as "authentic history") sets the narrative in stone. It cannot be altered by anyone without perpetual misgivings. It works in west where society is already broken and state has assumed the role of God (no family, clan, caste etc is strong enough to be an alternate support system for individual)

In India, caste-clan-family is very much alive and thriving. It is anathema to Indian setting. It is not that Hindus (or aastikas) did not know how to keep historical records. 

But they were wise enough not to make it publicly available (in all its grey shades) and make the narrative set in stone. Instead they created stories like Panchatantra, Hitopadesha, Vikram-vetala etc to pass on important historical lessons that MUST be passed on to generations and masses. A quick criticism of this. Same argument is also given by Romila Thapar types to whitewash Islamic atrocities in history for ensuring communal harmony. They too smoothen the rough edges of Islamic history. However this is fundamentally different from Hindu approach. I guess there are phases of history where all the linens are washed out in open for everyone to see. We are in that phase.

In the end it all boils down to choosing a side, doesn't it?

Finer details - are irrelevant for real purpose.

The real purpose is - sustenance of "dharma".

Shri Raam....

Thursday, December 13, 2018

Seven Walls of Congress Eco-System : Prologue

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Author : Shri Rama Yeleswarapu

Every nation has a support structure that protects its identity and help its people progress. That structure consists of various forms of national systems, policies and support groups. A high-level classification of this structure can be organized into seven layers of inter-woven groups. From the center of the nation, these seven groups are : 

Seven Walls of Ecosystem : Maa Bhaarati imprisoned within.




1. Constitution: The national agreement that enshrines the (unique) identity of a given nation, its core interests and operating principles, criteria for its citizenship and rights of its citizens.

2. Paramilitary: Constitutionally sanctioned force of coercion to safeguard its citizens’ rights, enforce law of land on its citizens and protect its citizens from external competitors and enemies.

3. Judiciary: Constitutionally sanctioned system to interpret the constitution itself for the citizens and offer justice in the matters of inter-citizen and citizen-system disputes.

4. Bureaucracy: Constitutionally sanctioned apparatus to administer the governance services in an efficient and timely manner to its citizens.

5. Intellectuals and Academia: The citizens group that are expected to help its citizens in understanding the interdependencies of national interests, identify and advocate progressive changes that are in sync with the identity of the nation and train future generations to carry forward the national identity.

6. Elections: Constitutionally sanctioned way for transfer of power from one individual or group to another to represent the nation and are empowered to formulate time-specific laws and enforce them.

7. Media: The citizen groups and systems that are expected to be the factual, logical and impartial medium of communication on national news and debates on various dimensions of national identity.

India under British rule had a colonial form of structure to represent above layers of power groups; defined by how British viewed India and Britain’s objective to rule a foreign population that it occupied over two centuries back.

India started working on building its own set of structures to represent above aspects of nation after its independence from British in 1947. A new constitution was formulated to represent the Hindu portion of undivided Bharat, which gave necessary protection to non-Hindu minorities decided to stay back in India even though a separate nation was created just for their well-being.

In their wisdom, the Indian leadership of independence era felt that the nation can continue using the Paramilitary, Judiciary, Bureaucracy, academic and election structures, instrumental in colonizing Indians for two centuries, as they are, just by adopting a new constitution. Perhaps the expectation was that the national structures start behaving differently because the constitution is different.

Over the past seven decades the Constitution of India has been amended more than hundred times. Most of these amendments are political in nature. Constitutional amendments were made to impose emergency and curtail fundamental rights of Indian citizens. Few amendments, such as the 42nd amendment, changed the very basic structure of the constitution to impose foreign ideologies like secularism and socialism on Indian identity. Any logical mind can easily speculate the effects of such compromised constitution on a nation when all other national structures were set up to be colonial and continued as they are post-independence.

In this analysis, we call such a power group as Csystem (C-system). This is a system built on colonial ideologies, colonial idea of India, colonial power structures and groups. Over past seven decades, this Csystem spread its tentacles across every national structure using a system of rewards and punishments, family connections and specific ideological allegiance. Every national structure that is meant to serve and protect citizens of Bharat and their national identity has been transformed into a fortification meant to protect the Csystem from its opponents. The Csystem mutated into a colonial power over its own people.

National consciousness is a very dynamic system. It is capable of springing opposition against colonizers until the native population is completely genocided or absolutely subjugated, as happened with native Americans and such likes. The national consciousness of Bharat started to formulate itself into an opposition group to fight this secular colonizer of Bharat, as it did during Islamic colonization and British colonization. Given the fact that elections are the only constitutionally sanctioned way to transfer power from one group to another, this opposition too established itself as a political party and started contesting elections.

The Csystem naturally sensed this political opposition earlier than normal citizenry. In an ideal world, political parties would present their value proposition to the citizens in a coherent and logical manner in order to win their mandate. But the Csystem already turned into a secular colonial empire. So, it chose to destroy its potential opponent using its offensive troops. An advanced troop of sepoys from media, intellectual, paramilitary and judicial walls were dispatched to destroy the change agents in opposition group. These sepoys in media, intellectual, judiciary and paramilitary harassed the change agents for more than a decade.

The resilience of Bharatiya consciousness is infinite. It also learned many lessons from the past waves of colonial attempts and becoming better era by era. If Bharat took 800 years to defeat Islamic colonization and 200 years to defeat British colonization, current secular colonization started to collapse within just 70 years. 

More than 54 crores (540 million) of 81.5 crore (815 million) eligible Indians participated in this democratic war for transfer of power in 2014. Bharatiya Janata Party under the leadership of Sri Narendra Modi won more than 17 crores (170 million) in this democratic war and breached the election wall of Csystem and claimed power. It is important to note that in this election Sri Narendra Modi secured more votes than any other democratic leader ever in the history of mankind.

In an ideal scenario, such a clear election mandate (the constitutionally sanctioned process of transfer of power) would have given Sri Narendra Modi complete control over all the other aspects of national structures and power. But as described above the basic nature of all aspects of Rashtra were hijacked by Csystem to turn them fortified walls in a colonial fort, and these walls continued to oppose and obstruct Modi government in fulfilling its duties as the democratic representative of the nation.

In the upcoming parts, we shall explore how each wall of this Csystem is opposing and obstructing the Modi government in its fundamental task of representing, protecting and serving Bharat. We will start from the outermost wall, Media, travelling towards the core.

Shubham Astu !! 

Monday, June 11, 2018

Hanumana stotra

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This final part of my Nitya sandhya karma is in Marathi. It is a stotra composed by Samartha Ramdas Swami in honour of Hanumaana.

Those who are not Marathi, proceed to chant some sort of prayer to Hanumaana in their mother tongue (or Hanuman Chalisa in Hindi).

भीमरूपी महारुद्रा वज्र हनुमान मारुती ।
वनारि अंजनीसूता रामदूता प्रभंजना ॥ १॥

महाबळी प्राणदाता सकळां उठवी बळें ।
सौख्यकारी  दुःखहारी धूर्त वैष्णव गायका ॥ २॥

दीनानाथा हरीरूपा सुंदरा जगदांतरा ।
पातालदेवताहंता भव्यसिंदूरलेपना ॥ ३॥

लोकनाथा जगन्नाथा प्राणनाथा पुरातना ।
पुण्यवंता पुण्यशीला पावना परितोषका ॥ ४॥

ध्वजांगें उचली बाहो आवेशें लोटला पुढें ।
काळाग्नि काळरुद्राग्नि देखतां कांपती भयें ॥ ५॥

ब्रह्मांडें माइलीं नेणों आंवळे दंतपंगती ।
नेत्राग्नि चालिल्या ज्वाळा भ्रकुटी तठिल्या बळें ॥ ६॥

पुच्छ तें मुरडिलें माथां किरीटी कुंडलें बरीं ।
सुवर्णकटिकांसोटी घंटा किंकिणि नागरा ॥ ७॥

ठकारे पर्वताइसा नेटका सडपातळू ।
चपळांग पाहतां मोठें महाविद्युल्लतेपरी ॥ ८॥

कोटिच्या कोटि उड्डणें झेपावे उत्तरेकडे ।
मंदाद्रीसारिखा द्रोणू क्रोधें उत्पाटिला बळें ॥ ९॥

आणिला मागुती नेला आला गेला मनोगती ।
मनासी टाकिलें मागें गतीसी तूळणा नसे ॥ १०॥

अणूपासोनि ब्रह्मांडायेवढा होत जातसे ।
तयासी तुळणा कोठें मेरुमांदार धाकुटें ॥ ११॥

ब्रह्मांडाभोंवते वेढे वज्रपुच्छें करूं शके ।
तयासी तुळणा कैंची ब्रह्मांडीं पाहतां नसे ॥ १२॥

आरक्त देखिलें डोळां ग्रासिलें सूर्यमंडळा ।
वाढतां वाढतां वाढे भेदिलें शून्यमंडळा ॥ १३॥

धनधान्य पशुवृद्धि पुत्रपौत्र समग्रही ।
पावती रूपविद्यादि स्तोत्रपाठें करूनियां ॥ १४॥

भूतप्रेतसमंधादि रोगव्याधि समस्तही ।
नासती तूटती चिंता आनंदे भीमदर्शनें ॥ १५॥

हे धरा पंधराश्लोकी लाभली शोभली भली ।
दृढदेहो निःसंदेहो संख्या चंद्रकलागुणें ॥ १६॥

रामदासीं अग्रगण्यू कपिकुळासि मंडणू ।
रामरूपी अन्तरात्मा दर्शने दोष नासती ॥ १७॥

॥ इति श्री रामदासकृतं संकटनिरसनं नाम
                     श्री मारुतिस्तोत्रम् सम्पूर्णम् ॥


Shri Raam !!!! 

राम रक्षा स्तोत्र Ram Raksha Stotra

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To be Chanted every evening during the time of evening deepa-prajvalana after evening Sandhya.

It is not possible for many (me included). I chant it while returning home, while driving car, whenever convenient.

It is extremely important to chant this stotra slowly. It has multiple tongue-twisters.  I have highlighted few of them with yellow colour. It is essential to negotiate these points slowly and surely. It helps those who have some problems pertaining to speech. Speech problems occur primarily due to differential speeds of operation of mind and tongue. When tongue cannot cope with speed of thoughts, speech becomes blurred. It is therefore essential to stabilize the mind.

Raam-raksha steadies the mind when chanted in proper manner and diction and poise. The poise of mind is the greatest fruit of chanting this stotra..

Jay Shri Raam.

॥ श्रीरामरक्षास्तोत्रम्‌ ॥

श्री गणेशाय नम: ।
अस्य श्रीराम रक्षा स्तोत्र मन्त्रस्य ।
बुधकौशिक ऋषि: ।
श्री सीता रामचंद्रो देवता ।
अनुष्टुप्‌ छन्द: ।
सीता शक्ति: ।
श्रीमत् हनुमान्‌ कीलकम्‌ ।
श्री सीता रामचंद्र प्रीति अर्थे जपे विनियोग: ॥

॥ अथ ध्यानम्‌ ॥

ध्यायेत् आजानुबाहुं धृतशरधनुषं बद्ध पद्मासन स्थं ।

पीतं वासोवसानं नवकमलदल स्पर्धिनेत्रं प्रसन्नम्‌ ॥

वामाङ्ग आरूढसीता मुखकमलम् इलं लोचनं नीरदाभं ।

नाना अलङ्‌कार दीप्तं दधतमुरुजटा मण्डनं रामचंद्रम्‌ ॥

॥ इति ध्यानम्‌ ॥

चरितं रघुनाथस्य शतकोटि प्रविस्तरम्‌ ।
एक एकम्  अक्षरं पुंसां महापातकनाशनम्‌ ॥१॥

ध्यात्वा नीलोत्पल श्यामं रामं राजीवलोचनम्‌ ।
जानकी लक्ष्मणॊ पेतं जटामुकुट मण्डितम्‌ ॥२॥

सासि तूणधनुर्बाण पाणिं नक्तं चरान्तकम्‌ ।
स्वलीलया जगत् त्रातुम्  आविर्भूतम् अजं विभुम्‌ ॥३॥

रामरक्षां पठॆत्प्राज्ञ: पापघ्नीं सर्वकामदाम्‌ ।
शिरो मे राघव: पातु भालं दशरथ आत्मज: ॥४॥

कौसल्येयो दृशौ पातु विश्वामित्रप्रिय: श्रुती ।
घ्राणं पातु मखत्राता मुखं सौमित्रि वत्सल: ॥५॥

जिव्हां विद्दानिधि: पातु कण्ठं भरतवंदित: ।
स्कन्धौ दिव्यायुध: पातु भुजौ भग्नेश कार्मुक: ॥६॥

करौ सीतपति: पातु हृदयं जामदग्न्यजित्‌ ।
मध्यं पातु खरध्वंसी नाभिं जाम्बवदाश्रय: ॥७॥

सुग्रीवेश: कटी पातु सक्थिनी हनुमत्प्रभु: ।
ऊरू रघुत्तम: पातु रक्ष:कुलविनाशकृत्‌ ॥८॥

जानुनी सेतुकृत्पातु जङ्‌घे दशमुखान्तक: ।
पादौ बिभीषणश्रीद: पातु रामोSखिलं वपु: ॥९॥

एतां रामबलोपेतां रक्षां य: सुकृती पठॆत्‌ ।
स चिरायु: सुखी पुत्री विजयी विनयी भवेत्‌ ॥१०॥

पातालभूतलव्योम चारिणः  छद्म चारिण: ।
न द्र्ष्टुम् अपि शक्तास्ते रक्षितं रामनामभि: ॥११॥

रामेति रामभद्रेति रामचंद्रेति वा स्मरन्‌ ।
नरो न लिप्यते पापै भुक्तिं मुक्तिं च विन्दति ॥१२॥

जगत् जैत्रेक मन्त्रेण रामनाम न अभिरक्षितम्‌ ।
य: कण्ठे धारयेत् तस्य करस्था: सर्व सिद्धयः : ॥१३॥

वज्रपंजरनाम्  इदं यो रामकवचं स्मरेत्‌ ।
अव्याहताज्ञ: सर्वत्र लभते जयमंगलम्‌ ॥१४॥

आदिष्टवान्‌ यथा स्वप्ने रामरक्षामिमां हर: ।
तथा लिखितवान्‌ प्रात: प्रबुद्धो बुधकौशिक: ॥१५॥

आराम: कल्पवृक्षाणां विराम: सकलापदाम्‌ ।
अभिरामः त्रिलोकानां राम: श्रीमान्‌ स न: प्रभु: ॥१६॥

तरुणौ रूपसंपन्नौ सुकुमारौ महाबलौ ।
पुण्डरीक विशालाक्षौ चीर कृष्णाजिन अम्बरौ ॥१७॥

फलमूलशिनौ दान्तौ तापसौ ब्रह्मचारिणौ ।
पुत्रौ दशरथस्यैतौ भ्रातरौ रामलक्ष्मणौ ॥१८॥

शरण्यौ सर्वसत्वानां श्रेष्ठौ सर्वधनुष्मताम्‌ ।
रक्ष:कुलनिहन्तारौ त्रायेतां नो रघुत्तमौ ॥१९॥

आत्त सज्ज धनुषा विषुस्पृशा वक्षया शुगनिषङ्‌ग सङि‌गनौ
रक्षणाय मम रामलक्ष्मणा: अग्रत: पथि सदैव गच्छताम्‌ ॥२०॥

संनद्ध: कवची खड्‌गी चापबाण धरो युवा ।
गच्छन्‌ मनोरथोS अस्माकं राम: पातु सलक्ष्मण: ॥२१॥

रामो दाशरथि: शूरो लक्ष्मणानुचरो बली ।
काकुत्स्थ: पुरुष: पूर्ण: कौसल्येयो रघुत्तम: ॥२२॥

वेदान्त वेद्यो यज्ञेश: पुराण पुरुषोत्तम: ।
जानकी वल्लभ: श्रीमान् अप्रमेय पराक्रम: ॥२३॥

इत्येतानि जपेन्नित्यं मद्‌भक्त: श्रद्धयान्वित: ।
अश्वमेध अधिकं  पुण्यं संप्राप्नोति न संशय: ॥२४॥

रामं दूर्वादल श्यामं पद्म अक्षं पीत वाससम्‌ ।
स्तुवन्ति नामभि: दिव्यै न ते संसारिणो नर: ॥२५॥

रामं लक्ष्मणम्  पूर्वजं रघुवरं सीतापतिं सुंदरम्‌ ।
काकुत्स्थं करुणा अर्णवं गुणनिधिं विप्रप्रियं धार्मिकम्‌
राजेन्द्रं सत्यसंधं दशरथ तनयं श्यामलं शान्तमूर्तिम्‌ ।
वन्दे लोक अभिरामं रघुकुलतिलकं राघवं रावणारिम्‌ ॥२६॥

रामाय रामभद्राय रामचंद्राय वेधसे ।
रघुनाथाय नाथाय सीताया: पतये नम: ॥२७॥

श्रीराम राम रघुनन्दन राम राम ।
श्रीराम राम भरताग्रज राम राम ।
श्रीराम राम रणकर्कश राम राम ।
श्रीराम राम शरणं भव राम राम ॥२८॥

श्रीरामचन्द्रचरणौ मनसा स्मरामि ।
श्रीरामचन्द्रचरणौ वचसा गृणामि ।
श्रीरामचन्द्रचरणौ शिरसा नमामि ।
श्रीरामचन्द्रचरणौ शरणं प्रपद्ये ॥२९॥

माता रामो मत्पिता रामचंन्द्र: ।
स्वामी रामो मत्सखा रामचंद्र: ।
सर्वस्वं मे रामचन्द्रो दयालु ।
नान्यं जाने नैव जाने न जाने ॥३०॥

दक्षिणे लक्ष्मणो यस्य वामे तु जनकात्मजा ।
पुरतो मारुतिर्यस्य तं वन्दे रघुनंदनम्‌ ॥३१॥

लोकाभिरामं रण रङ्‌ग धीरं राजीवनेत्रं रघुवंशनाथम्‌ ।
कारुण्यरूपं करुणाकरं तं श्रीरामचंद्रं शरणं प्रपद्ये ॥३२॥

मनोजवं मारुततुल्य वेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम्‌ ।
वातात्मजं वानरयूथ मुख्यं श्रीरामदूतं शरणं प्रपद्ये ॥३३॥

कूजन्तं रामरामेति मधुरं मधुराक्षरम्‌ ।
आरुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम्‌ ॥३४॥

आपदामपहर्तारं दातारं सर्वसंपदाम्‌ ।
लोकाभिरामं श्रीरामं भूयो भूयो नमाम्यहम्‌ ॥३५॥

भर्जनं भवबीजानामर्जनं सुखसंपदाम्‌ ।
तर्जनं यमदूतानां रामरामेति गर्जनम्‌ ॥३६॥

रामो राजमणि: सदा विजयते रामं रमेशं भजे ।
रामेणाभिहता निशाचरचमू रामाय तस्मै नम: ।
रामान्नास्ति परायणं परतरं रामस्य दासोSस्म्यहम्‌ ।
रामे चित्तलय: सदा भवतु मे भो राम मामुद्धर ॥३७॥

राम रामेति रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥३८॥

इति श्रीबुधकौशिकविरचितं श्रीरामरक्षास्तोत्रं संपूर्णम्‌ ॥

॥ श्री सीतारामचंद्रार्पणमस्तु ॥

जले रक्षतु वराह

स्थले रक्षतु वामनः

अटव्यां नरसिंहः च

सर्व त पर्तु केशवः

अच्युत अनन्त गोविन्दं

नाम उच्चारिण भेषजं

नश्यंतु सकला बाधा

सत्यं सत्यं वदाम्यहं

अच्युतं केशवं राम नारायणं

कृष्ण दामोदरं वासुदेवं हरिं

श्रीधरं माधवं गोपिका-वल्लभं

जानकी नायकं रामचन्द्रं भजेत्

हरे राम हरे राम राम राम हरे हरे

हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे


श्री रामचन्द्र अर्पणम् अस्तु....


PROCEED TO HANUMAN STOTRA

Nitya deva pooja

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This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Ensure you have performed SANDHYA VANDANAM prior to this ritual

How to perform pooja? Here is how I perform it. It takes around 45 minutes. Combined with 15 minutes of sandhyaa-vandanam, it takes 60 to 70 minutes to complete everything. 

In current times, one can spend 60 minutes in morning (if one wishes to) for the gods without compromising on our daily schedules which is usually hectic in urban India (especially metros where commute times are huge. 

A. Bathe, wear clean clothes (separate silk dhoti preferred for maintaining necessary shaucha)

B. Take water and other instruments (duly clean) necessary for sandhyaa and poojaa. 

C. Perform Sandhyaa-vandanam (click on the red part for the protocol)

D. Do your ishTa-devata japam (as prescribed by your shrotriya and brahma-nishTHa guru)

E. Start Pooja as follows. 

1. Aachamana

(24 names of vishNu) - drink water during first three names leave in fourth -

ॐ केशवाय  नम:
ॐ  नारायणाय नम:
ॐ  माधवाय नम:
ॐ गोविन्दाय  नम:
ॐ विष्णवे  नम:
ॐ मधुसूदनाय  नम:
ॐ  त्रिविक्रमाय नम:
ॐ वामनाय  नम:
ॐ श्रीधराय  नम:
ॐ ह्रषीकेशाय  नम:
ॐ पज्ञनाभाय  नम:
ॐ दामोदराय  नम:
ॐ संकर्षणाय  नम:
ॐ वासुदेवाय  नम:
ॐ प्रद्युम्नाय नम:
ॐ अनिरूद्धाय  नम:
ॐ पुरूषोत्तमाय  नम:
ॐ अधोक्षजाय  नम:
ॐ नारसिम्हाय नम:
ॐ अच्युताय  नम:
ॐ जनार्दनाय  नम:
ॐ उपेन्द्राय  नम:
ॐ  हरये नम:
ॐ श्रीकृष्णाय  नम:


2. Sankalpam

Take akshataa in your hands and chant following - 

श्रीमन्महागणाधिपतये नमः.
श्री गुरुभ्यो नमः
सरस्वत्यै नमः
वेदाय नमः
वेदपुरुषाय नमः 
इष्ट देवताभ्यो नमः
कुल देवताभ्यो नमः 
स्थान देवताभ्यो नमः 
वास्तु देवताभ्यो नमः 
ग्राम देवताभ्यो नमः 
शची-पुरन्दराभ्यां नमः 
उमा-महेश्वराभ्यां नमः 
मातृ-पितृ भ्यां नमः 
काल काम परशुरामेभ्यो नमः 
सर्वेभ्यो देवेभ्यो नमः 
सर्वेभ्यो ब्राह्मणेभ्यो नमो नमः 
अविघ्नम् अस्तु 

सुमुखः एकदन्तः च कपिलो गजकर्णकः 
लम्बोदरः च विकटो विघ्न नाशो गणाधिपः

धूम्रकेतुः गणाध्यक्षो भालचन्द्रो गजानन 
द्वादशैतानि नामानि यः पठेत् शृणु यत् अपि

विद्यारंभे विवाहे च प्रवेशे निर्गमे तथा
संग्रामे संकटे च एव विघ्नः तस्य न जायते

शुक्लांबर धरं देवं शशी वर्णं चतुर्भुजं 
प्रसन्न वदनं ध्यायेत् सर्व विघ्न उपशान्तये

सर्व मङ्गल माङ्गल्ये शिवे सर्वार्थ साधिके
शरण्ये त्र्यम्बके गौरी नारायणि नमः तु ते 

सर्वदा सर्व कार्येषु नास्ति तेषां अमन्गलं 
येषां ह्रुद स्थितः भगवन् मङ्गलाय तनं हरिः 

तदेव लग्नं सुदिनं तदेव तारा बलं चन्द्र बलं तदेव 
विद्या बलं दैव बलं तदेवं लक्ष्मीपते तें घ्रियुगं स्मरामि

लाभः तेषां जयः तेषां कुतः तेषां पराजयः
येषां इन्दिवरः श्यामो हृदयस्थो जनार्दनः 

विनायकं गुरुं भानुं ब्रह्मा-विष्णु-महेश्वरान् 
सरस्वती प्रणामि आदौ सर्व कार्यार्थ सिद्धये 

अभि ईप्सित अर्थ सिद्ध अर्थं पूजितो यः सुर असुरैः
सर्व विघ्न हरः तस्मै गणाधिपतये नमः 

सर्वष्वारब्ध कार्येषु त्रयः त्रिभुवनेश्वराः
देवा दिशन्तु नः सिद्धिम् ब्रह्म-ईशान-जनार्दनः 


श्रीमद् भगवतो महापुरुषस्य विष्णुः आज्ञया प्रवर्तमानस्य एवं गुण विशेषण विशिष्टायां शुभ पुण्यतिथौ सकल श्रुति-स्मृति-पुराणोक्त फल प्राप्ति अर्थं अस्माकम् सहकुटुंबानाम सह-परिवाराणां क्षेम-स्थैर्य-आयुष्य-आरोग्य-ऐश्वर्य अभि वृद्धि अर्थं द्विपद चतुः-पद सहितानां शान्ति-अर्थं समस्त-अभि उदय अर्थं श्री महाविष्णु** प्रमुख पञ्चायतन देवता प्रीति अर्थं यथा मिलित उपचार द्रव्यै षोडश उपचार पूजां करिष्ये 

तद् शङ्खं कलश घण्टा पूजनं च करिष्ये 

आदौ निर्विघ्नता सिद्धि अर्थं महागणपति स्मरणं च करिष्ये 

leave water and akshata held in hands in the paatra. 

**Note > We have vishNu-panchaayatana at home hence it is said thus. Those who's kuladevata is shiva, they should say "शिव पञ्चायतन देवता". So on and so forth for those who have devi or gaNapati as kula-devata. There is hardly anyone these days with surya as kuladevata. 

वक्रतुण्ड महाकाय सूर्य कोटि सम प्रभ 
निर्विघ्नं कुरु मे देवः सर्व कार्येषु सर्वदा

namaskaara to gaNapati..

Kalasha poojan

Touch the vessel containing the water (for subsequent abhisheka) and say -

कलशस्य मुखे विष्णुः कण्ठे रुद्र सम आश्रितः 
मूल तत्रे स्थितो ब्रह्मा मध्ये मातृगणाः स्मृतः 
कुक्षौ तु सागरः सर्वे सप्तद्वीपा वसुन्धरा 
ऋग्वेदो अथ यजुर्वेदः सामवेदो हि अथर्वणः

अङ्गैः च सहितः सर्वे कलशं तु सम आश्रिताः 
अत्र गायत्री सावित्री शान्तिः पुष्टिकरी तथा 
आयान्तु देवपूजार्थं दुरित क्षय कारकः 
गङ्गे च यमुने च एव गोदावरी सरस्वती 
नर्मदे सिन्धु कावेरी जलेस्मिन सन्निधिं कुरु
कलश देवतायै नमः
सर्व उपचार अर्थे गन्ध-अक्षत-पुष्पं समर्पयामि 

put some akshataa grains in water and apply some chandana to the vessel. Put a flower in water if available.

Shankha-poojan

शङ्ख आदौ चन्द्र दैवत्यं कुक्षौ वरुण देवता 
पृष्ठे प्रजापतिः च एव हि अग्रे गङ्गा सरस्वती
त्वं पुरा सागर उत्पन्नो विष्णुनां विधृतः करे 
नमितः सर्व देवैः च पाञ्चजन्य नमः तु ते 
शङ्ख देवताभ्यो नमः
सर्व उपचार अर्थे गन्ध-अक्षत-पुष्पं समर्पयामि 

wash shankha while or after chanting this verse, wipe, apply chandan and if available, offer flower, fill it with water and keep it back in its place. If kuladevata is vishNu, shankha should face us. If Shiva, shankha should face north. If Devi, shankha should face the gods. 

Ghantaa poojan

आगम अर्थं तु देवानां गमनार्थं तु राक्षसां
कुर्वे घण्टारवम् तत्र देवता आव्हान लक्षणं 
घण्टायै नमः 
सर्व उपचार अर्थे गन्ध-अक्षत-पुष्पं समर्पयामि 

wash ghantaa while or after chanting this verse, wipe, apply chandan and if available, offer flower, and ring it.

AghamarshaNa

अपवित्र पवित्रो वा सर्वावस्था गतोऽपि वा...
य: स्मरेत पुंडरीकाक्षम् सबाह्य - अभ्यंतर: शुची: -

sprinkle water on self and instruments/yantras assisting in vidhi using right hand thumb and ring finger from left hand)


Dhyaana-mantra


शान्त आकारं भुजग शयनं पद्मनाभं सुरेशं 
विश्व आधारं गगन सदृशं मेघ वर्णं शुभ अङ्गं 
लक्ष्मी कान्तं कमल नयनं योगिभिः ध्यान गम्यं 
वन्दे विष्णुं भव भय हरं सर्व लोक एक नाथं - १ - विष्णु

ध्यायेत् नित्यं महेशं रजतगिरि निभं चारु चन्द्र आवतंसम् 
रत्ना कल्पोत् ज्वलाङ्गं परशुमृग वर अभि इति हस्तं प्रसन्नम् 
पद्मासीनं समन्तात् स्तुत अमरगणैः व्याघ्र कृत्ति वसानम्
विश्व आद्यं विश्व वन्द्यं निखिल भय हरं पञ्च-वक्त्रं त्रिनेत्रं - २ - शंकर

गजवदनम् अचिन्त्यं तीक्ष्ण दन्ष्ट्रं त्रिनेत्रं 
बृहत् उदर अशेषम् भूतिराजं पुराणम् 
अमर वर सुपूज्यं रक्त वर्णं सुरेशं 
पशुपति सुतं ईशम् विघ्न राजम् नमामि - ३ - गणपति

ध्येयः सदा सवितृ मण्डल मध्यवर्ति 
नारायणः सरसिज आसन संनिविष्टः
केयुरवान् मकर कुण्डल वान् किरीटी
हारी हिरण्मय वपुः धृत शङ्ख चक्रः  - ४ - सूर्य 

नमो देव्यै महा देव्यै शिवायै सततं नमः 
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम्  - ५ - देवी 

Wash the murti and place them in the paatra. In case there are many murtis (usually the case), wash the murti of your kuladevata and place all the others in the abhisheka paatram.

षोडशोपचार पूजा 

आगच्छ देव देवेश तेजोराशे जगत्पते
क्रियमाणां मया पूजां गृहाण सुरसत्तम 
श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः 
आवाहन अर्थे अक्षतां समर्पयामि 

Put akshata on devataas. Except shaaligraama. NEVER put akshataa grains on shaaligrama. 

नाना रत्न समायुक्तं कार्त स्वर विभूषितं 
आसनं देव देवेश प्रीति अर्थं प्रतिगृह्यताम् 
श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः 
आसनं समर्पयामि 

Put akshata on devataas.

पाद्यं गृहाण देवेश सर्व क्षेम समर्थ भो 
भक्त्या समर्पितं देव लोकनाथ नमः तु ते 
श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः 
पाद्यं समर्पयामि 

Offer some water on feet of a murti (to wash devata's feet)

नमस्ते देव देवेश नमस्ते धरणीधर
नमस्ते जगत् आधार अर्घ्यम् न प्रति गृह्यताम् 
श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः 
अर्घ्यम् समर्पयामि

leave some water in the paatra

कर्पुर वासितं तोयं मन्दाकिन्या समाहृतं
आचम्यतां जगन्नाथ मया दत्तं हि भक्ति तः
श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः 
आचमनीयं समर्पयामि

leave some water in paatra

गङ्गा सरस्वती रेवा पयोष्णि नर्मदा जलैः 
स्नापितो असि मया देव तथा शान्ति कुरुष्व मे 
श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः 
स्नानं समर्पयामि 

bathe the murtis of devatas thoroughly.


श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः चन्दनं समर्पयामि 

उत्तरे निर्माल्ये विसृज्यात

अभिषेकं कुर्यात

Abhisheka

Keep Bathing the murti(s) of devata while abhisheka ongoing.

While performing abhisheka, chant following stotras in following sequence. Click on the red-links for the simplified texts of these hymns in devanaagari script : 

1. gaNapati atharvasheersha - Ganapati 

2. Surya atharvasheersha - Surya/hiraNyagarbha/prajaapati/brahmadeva

3. Purusha sukta - Vishnu

4. Rudra - Shiva

5. Shri Sukta  - Devi


Wipe all the murtis with clean dry cloth, place them back in their usual place. Clothe them (if you have special clothes for the gods). If there are no special clothes for the gods, just offer few akshata grains. Apply Chandana tilakam to the gods. To devi, also apply Kumkum and Haldi (marks of saubhaagya). 


श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - वस्त्रं समर्पयामि (clothes or akshata)

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - उपवस्त्रं समर्पयामि (clothes or akshata)

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - विलेपनार्थे चन्दनं समर्पयामि (apply chandan tilak)

श्री देव्यैः नमः - हरिद्रा कुंकुमं समर्पयामि - apply kumkum and haldi to devi

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - अलङ्करण अर्थे अक्षतां समर्पयामि (jewels of gods if any, if no special jewelry for gods then offer akshata grains)

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - पुष्पं समर्पयामि - offer flowers, if available. If flowers not available, offer akshata grains. 

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - धूपं दर्शयामि - Agarbatti/dhupa

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - दीपं दर्शयामि - Diya (preferably ghee-based)

श्री महाविष्णु प्रमुख पञ्चायतन देवताभ्यो नमः - नैवेद्यं समर्पयामि  - some naivedya 

ॐ प्राणाय स्वाहा
अपानाय स्वाहा
व्यानाय स्वाहा
उदानाय स्वाहा
समानाय स्वाहा 
पूर्ण-ब्रह्मणे नमः 

leave some water around naivedya while chanting above lines for pancha-praNas

हस्त प्रक्षालनं समर्पयामि - leave water in paatra

मुख प्रक्षालनं समर्पयामि - leave water in paatra 

करोद् वर्तनार्थे चन्दनं समर्पयामि - dip a petal of a flower in chandana and place it near the gods as a perfume


नमस्कारं करोमि.. - Do Namaskaara to all the gods..

Puja Over. 

Chant following after this. 

यानि कानि च पापानि जन्मातर कृतानि च 
तानि तानि विनश्यन्ति प्रदक्षिणं पदे पदे 

कर चरण कृतं वा कायजं कर्मजं वा 
श्रवण-नयन जं वा मानसं वा अपराधं 
विहितं अविहितं सर्व मे तत् क्षमस्वं 
जय जय करुणाब्धे श्री महादेव शम्भो 

आवाहनं न जानामि न जानामि तव अर्चनं 
पूजां च एव न जानामि क्षम्यतां परमेश्वर

मन्त्र-हीनं क्रिया-हीनं भक्ति-हीनं सुरेश्वर
यत् पूजितं मया देव परिपूर्णं तद् अस्तु मे 

अन्यथा शरणं नास्ति त्वं एव शरणं मम 
तस्मात् कारुण्य भावेन रक्ष रक्ष परमेश्वर 

गतं पापं गतं दुःखं गतं दारिद्यं एव च 
आगतां सुख संपत्तिः पुण्याच तव दर्शनात् 

अनेन यथा ज्ञानेन यथा मिलित उपचार द्रव्यैः कृत पूजनेन श्री महाविष्णु प्रमुख पञ्चायतन देवता: प्रियताम् 

तत् सत् ब्रह्मार्पणम् अस्तु - leave water in the paatra..

Proceed to sing aaratis (if you do it). 

Aratis should be either 1 or 3 or 5. If it is 1, then only gaNapati's aarti suffices.



Shri Raam !!!!