Srimad Bhagavad Gita | Dhyana Shlokas

First of all my sincere thanks to my dearest friends and classmates Sreeramakrishnan, Narayanan Neithalath and Vineesh Vidyadharan for introducing me to Bhagavad Gita and inducing me to learn from the sacred book about the sustainable living within this physical world. 

Shrimad Bhagavad Gita

Depiction of Mahabharata battle

INTRODUCTION & DHYANAM

0.1 Mahabharata

The Mahabharata is an ancient Indian epic where the main story revolves around two branches of a royal family - the Pandavas and the Kauravas - who, in the place named Kurukshetra of present Haryana state in India, fought an epic war, for the throne of Hastinapura, which is Meerut in Uttar Pradesh state. There are several smaller stories about people, places, incidences, living styles, culture, art, socio-economical state, and philosophical discourses. Maharishi Veda Vyasa, himself a character in the epic, composed it; as, according to tradition, he dictated the verses and Lord Ganesha wrote them down. At 100,000 verses, it is the longest epic poem ever written, generally thought to have been composed in the 4th century BC or earlier. The events in the epic, play out in the Indian subcontinent and connected areas. Including within it the Bhagavad Gita, the Mahabharata is one of the most important texts of ancient Indian, indeed world, literature.

0.2 Bhagavad Gita

The Gita is a dialogue between the warrior-prince Arjuna and the God Sri Krishna who is serving as his charioteer at the battle of Kurukshetra fought between Arjuna’s family and allies (the Pandavas) and those of the prince Duryodhana and his family (the Kauravas) and their allies. This dialogue is recited by the Kaurava counselor Sanjaya to his blind king Dhritarashtra (both far from the battleground) as Maharshi Veda Vyasa has given Sanjaya mystical sight so he will be able to see and report the battle to the king. Gita has got 18 chapters explained in 700 verses or shlokas.

0.3 Sanskrit language

Main places mentioned in Mahabharata

Sanskrit is regarded as the ancient language in Hinduism, where it was used as a means of communication and dialogue by the Hindu Celestial Gods, and then by the Indo-Aryans. Sanskrit is also widely used in Jainism, Buddhism, and Sikhism. The term ‘Sanskrit’ is derived from the conjoining of the prefix ‘Sam’ meaning ‘samyak’ which indicates ‘entirely’, and ‘krit’ that indicates ‘done’. Thus, the name indicates perfectly or entirely done in terms of communication, reading, hearing, and the use of vocabulary to transcend and express an emotion. An extraordinarily complex language with a vast vocabulary, it is still widely used today in the reading of sacred texts and hymns. All ancient epics had been written in Sanskrit.

---------------------------------------------------------------------------------------------------------------------------

GITA DHYANAM

(Meditation on the Gita)

The nine Gita Dhyanam verses offer salutations to a variety of sacred scriptures, figures, and entities, characterize the relationship of the Gita to the Upanishads, and affirm the power of divine assistance.

Dhyanam | 1

ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं

व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम् ।

अद्वैतामृतवर्षिणीं भगवतीम्- अष्टादशाध्यायिनीम्

अम्ब त्वामनुसन्दधामि भगवद्- गीते भवद्वेषिणीम् ॥ १॥

Om Paarthaya Pratibodhitaam Bhagavata Naaraayanena Svayam

Vyaasena Grathitaam Puraanamuninaa Madhye-Mahaabhaaratam |

Advaitaamritavarshinee Bhagavateem-Ashtaadashaadhyaayineem

Amba Tvaamanusandadhami Bhagavad Gita Bhavadveshineem ||

Meaning --

Om, O Bhagavad-Gita, with which Partha (Arjuna) was illuminated by Lord Narayana Himself and which was composed in the middle of the Mahabharata by the ancient sage Vyasa, O Divine Mother, the destroyer of rebirth, the shower of the nectar of Advaita (teaching of Oneness in all things) and consisting of eighteen chapters – O, Bhagavad Gita! O, affectionate Mother! I meditate. Here the Gita is being worshiped as the Mother of Knowledge and Wisdom.

Adi Sri Shankaracharya

Advaita Vedanta refers to the non-dualistic school of Hindu philosophy, which is derived mostly from the Upanishads and elaborated in detail by eminent scholars like Gaudapada and Sri Adi Shankaracharya. 

Dvaita means duality, and Advaita means non-duality. In simple terms, Advaita means absence of the duality between subject and object. In our wakeful consciousness we experience duality, but in deep sleep only non-duality.

Samsara is a Sanskrit word that means "wandering" or "world", with the connotation of cyclic, circuitous change. It is also the concept of rebirth and "cyclical nature of the whole life, matter, existence", a fundamental belief of most Indian religions. In short, it is the cycle of death and rebirth. This belief system shall be explained in Gita verses of the coming chapters.

---------------------------------------------------------------------------------------------------------------------------

Dhyanam | 2

नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र ।

येन त्वया भारततैलपूर्णः प्रज्वालितो ज्ञानमयः प्रदीपः ॥ २॥

Namosthuthe Vyasa vishala buddhe, phullaravindayatha pathra nethra

Yena tvayaa Bhaarata thaila poorna prajvalito jnanamayah pradeepah.

Meaning --

Salutations unto, O Vyasa of broad intellect and with eyes like petals of full blown lotus, by whom the lamp of knowledge, filled with the oil of the Mahabharata, has been lighted.

Vyasa is perhaps the greatest sage in the history of Hindu religion. He edited the four Vedas, wrote the 18 Puranas, the epic Mahabharata, and the Shrimad Maha Bhagavatam and even taught Dattatreya, who is regarded as the ‘Guru of Gurus.’

Hindu mythology mentions as many as 28 Vyasas before Maharishi Veda Vyasa was born at the end of Dwapara Yuga. Also known as Krishna Dvaipayana, Vyasa was born of Sage Parashara and mother Satyavati Devi under wonderful circumstances. Parashara was one of the supreme authorities on astrology and his book Parashara Hora is a textbook on astrology even in the modern age. He has also written a scripture known as Parashara Smriti which is held in such high esteem that it is quoted even by modern scholars on sociology and ethics.

Veda Vyasa narrating to Lord Ganesha

At a very tender age, Vyasa revealed to his parents the purpose of his life — that he should go to the forest and practice ‘Akhanda Tapas’ or continuous penance. At first, his mother did not agree but later approved on one important condition that he should appear before her whenever she wished for his presence. According to the Puranas, Vyasa took initiation from his guru sage Vasudeva. He studied the Shastras or scriptures under the sages Sanaka and Sanandana and others. He arranged the Vedas for the good of mankind and wrote the Brahma Sutras for the quick and easy understanding of the Shrutis; he also wrote the Mahabharata to enable common people to understand the highest knowledge in the easiest way. 

Vyasa wrote the 18 Puranas and established the system of teaching them through ‘Upakhyanas’ or discourses. Vyasa’s last work was the Bhagavatam which he undertook at the instigation of Devarshi Narada, the celestial sage, who once came to him and advised him to write it, without which, his goal in life would not be reached.

Guru Purnima is a spiritual tradition dedicated to spiritual and academic teachers of every field. It is celebrated as a festival in India, Nepal and Bhutan. This day is also celebrated as Vyasa Purnima in the honor of the great sage Veda Vyasa, who is known to be one of the greatest gurus of India to the world of Knowledge.

-----------------------------------------------------------------------------------------------------------------------------

Dhyanam | 3

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये ।

ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥ ३॥

Prapanna paarijaathaaya, thothra vetraika paanaye

Jnaana mudraaya Krishnaaya, Geethamrita duhe namah.

Meaning –

प्रपन्न पारिजाताय Parijaataaya - You, who are like the Kalpatharu to those surrender (to you)

तोत्र तोत्रवेत्रैकपाणये Totra vetra eka paanaye-

You who wielded the cane (to discipline cows) in one hand

ज्ञान मुद्राय Jnaana mudraaya - who shows the Jnaana mudra

गीतामृत दुहे  Gitaamrutha duhe -  who milked the nectar of Gita

कृष्णाय नम: Krishnaaya nama: - Oh Krishna , namaskaarams to you.

Namaskaaram to you O, Krishna, you who are like the Kalpataru to those who surrender to you, you who wielded the stick in one hand to discipline the cows, you who showed the Jnaana mudra, and the Milker of the nectar of the Gita.

Krishna as cowherd

This is a formal salutation to Krishna. He is not yet the Kurukshetra Krishna. The Krishna shown here is the Vrindavana lad. He has the staff in hand. Curiously, Lord Krishna carries the Jnaana mudra on the other hand. He is also called as the Milker of the amritha of Gita, though it happens a long time after his boyhood. 

These seemingly unconnected acts of various stages of Krishna's life are recalled to remind us about the inexplicable nature of Krishna- the Innocent, the Divine and the Godly. Kalpataru is a “wish-fulfilling” tree as believed in Hinduism, Jainism & Buddhism. “Paarijaata tree” is a Kalpataru.

Of all the avatars, Sri Krishna is the only one to teach the people the way to attain Him. He also declared in no uncertain terms that He is indeed the Paramaatma. This, seemingly straight forward shloka, contain the code of mixture of contraries. The innocent who hold the mature yogi's mudra and the Iswara who is the Lord of all creation.

Jnaanamudra

Jnaana mudra is a sacred hand gesture or ‘seal,’ used during yoga and meditation practice as a means of channeling the flow of vital life force energy known as prana. Known as the gesture of consciousness, jnaana mudra is one of the most widely used, particularly during meditation practice.

The name is derived from the Sanskrit jnaana, meaning “wisdom” or "knowledge" and mudra, meaning "gesture." It is a hasta mudra, which means it is performed using the hands.

---------------------------------------------------------------------------------------------------------------------------

Dhyanam | 4

सर्वोपनिषदो गावो दोग्धा गोपाल नन्दनः ।

पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ॥ ४॥

Sarvōpanishadō gāvō Dōgdhā gōpālanandana

Parthō vatsah sudhīrbhōktā Dugddham gītāmritam mahat.

Meaning –

1. Sarvōpanishadō – all Upanishads

2. gāvo – cows

4. Dōgdha – milking man

3. gōpālanandana – the cowherd (Krishna)

5. Parthō – Partha (Arjuna)

6. vatsah – calf

7. sudhīh  – the intelligent person

8. bhokta – drinker

9. dugddham – milk

11. gītāmritam – the nectar that is Gīta

10. mahat – great.

 

All the Upanishads are cows; the Milker is Krishna, the cowherd boy; Partha (Arjuna) is the calf; men of purified intellect are the drinkers, the milk is the great nectar of the Gita.

Gita – The essence of all Upanishads

Krishna & Balarama miking the cows

The verse talks about the fact that the subject matter of the Gita is not created by Krishna or Vyasa. It is the essence of the original Vedic teachings which have been existing in our culture from time immemorial. The portion of the Vedas that gives knowledge about our own self is known as Upanishads. To present the Gita as the essence of the Upanishads, popular imagery is used in this verse. Cow, a symbol of wealth and sanity in ancient India is presented to represent all of the Upanishads. Together they form the body of the cow. The most important gift of the cow is the milk, and the Gita is presented here as the milk produced by the cow of Upanishads. The Upanishads talk about a verity of topics, the Gita provides all that knowledge for the consumption of human beings in an easily digestible form.  

The milk of the Gita is knowledge. Drinking the milk of Gita will give us holistic health and lead us to the highest possibilities of life. That which does not change is the very subject matter of the Gita and is, therefore, described here as amritha. There are many meanings for the word amritha, but the one that is most relevant here is 'that which is not subject to death.' Whatever is not bound by time, does not undergo any change that which immortalizes us, nourishes us, makes us happy, and is considered to be amritha. Anyone can take it; it is applicable to all.    

---------------------------------------------------------------------------------------------------------------------------------------

Dhyanam | 5

वसुदेवसुतं देवं कंसचाणूरमर्दनम्
देवकीपरमानन्दं कृष्णं वंदे जगद्गुरुम् || १ ||

vasudevasutaḿ devaḿ kaḿsa-cāṇūra-mardanam
devakī-paramānandaḿ kṛṣṇaḿ vande jagadgurum

Meaning –

वन्दे~vande - My worshipful obeisance to...

कृष्णं~krishnam -... To Krishna 

वसुदेव सुतं~vasudeva sutam - the son of Vasudeva

देवं~devam - He who is divine

कंस चाणूर मर्दनम्~kamsa-chanura-mardanam - who is the slayer of tyrants Kamsa & Chāṇūra

देवकि परमानन्दं~devaki paramaanandam - who delighted Devaki by being born to her

जगद्गुरुम्~jagadgurum - He who is the Guru to this Universe

I worship Lord Krishna, Who is the spiritual master of the universe, who is the son of Vasudeva, who is the Lord, who killed Kamsa and Chāṇūra, and who is the bliss of Devakī.

This is one of the most popular and easiest to chant / comprehend Dhyana shlokas of Shrimad Bhagavad Gita. This shloka is being chanted extensively in daily prayers or even in leisure time due its simplicity, divinity and clarity.

Krishna born in Prison

This divine Dhyana shloka is fully dedicated to Lord Krishna. There are five references given in this shloka in order to express the divinity and spirituality connected with Lord Krishna. Sri Krishna was the son of Vasudeva and Devaki who gave birth to Him in a jail. The notorious tyrant Kamsa who was the brother of Devaki himself had put both of them in the jail. Later Krishna killed Kamsa to end the injustice and cruelty towards the world and the people.

Krishna fighting with Chanura

Chāṇūra was a henchman of Kamsa. Kamsa had appointed several wrestlers as his attendants – Chāṇūra was one of them. They had been sent with Pootana to Ambadi to kill Krishna, but they returned after her death. After Kamsa called Krishna to Mathura, Chāṇūra and Mushtika were assigned to kill him. Both of them were killed in the wrestling matches with Krishna and Balarama.In Hinduism, Sri Krishna is considered to be the Guru or the Supreme Teacher to the Universe. He is worshiped as the ninth incarnation of the Supreme Being, Lord Vishnu.

Krishna kills Kamsa

വസുദേവന്റെ പുത്രനും ദേവകിക്ക് അളവറ്റ ആനന്ദം കൊടുക്കുന്നവനും, കംസനെയും ചാണൂരനെയും കാലപുരിക്ക് അയച്ചവനും, ജഗത്തിനാകെ ഗുരുവുമായ ശ്രീകൃഷ്ണഭഗവാനെ ഞാൻ വന്ദിക്കുന്നു.

--------------------------------------------------------------------------------------------------------------------------------------

Dhyanam | 6

भीष्मद्रोणतटा जयद्रथजला गान्धारनीलोपला शल्यग्राहवती कृपेण वहनी कर्णेन वेलाकुला ।

अश्वत्थामविकर्णघोरमकरा दुर्योधनावर्तिनी सोत्तीर्णा खलु पाण्डवै रणनदी कैवर्तकः केशवः ॥ ६॥

Bheeshma drona thata jayadratha jalaa, Gandhaara neelopala, 

Shalyagrahavatee, kripena vahanee , karnena Velaakulaa |

Aswathama Vikarnaa ghora Makaraa, Duryodhana varthinee, 

Sotheerno khalu Pandavai, rana nadhee kaivarthakah Kesavah ||

Meaning –

The sixth Dhayana shloka compares the fearsome battle with a flowing river. Bheeshma and Drona are the banks of the “war” river who tries to avoid any overflow of the river water. Jayadratha is the water, who was the king of Sindhu kingdom and was married to the only sister to 100 kaurava brothers, Dusshala. Gandhaara prince Sakuni is the blue-black rock inside the water. Salya is the dangerous shark. Kripa is the flow of the water. Karna is the mighty waves. Asvathaama and Vikarna are the fearsome alligators. Duryodhana is the spiral current or whirlpool. This (treacherous) river of battle was indeed crossed by Pandavas with Lord Krishna (Keshava) as the boatman.

This shloka shows how the Pandavas managed to win the Mahabharata battle over the mighty Kauravas against very heavy and fearsome challenges. Everything was loaded and working against them. The most senior Bheeshma the great, had seen no defeat in his life. Their Guru Dronacharya was a warrior who taught them all war lessons. The great warrior Karna was more than an equal to Arjuna. Sakuni's hard-hitting negative thinking was always working against Pandavas which was present as a rock inside the river water that was invisible to outside. Shalya, Jayadratha, Asvathama, Kripa and Vikarna all were skillful fighters and capable of winning big battles on their own. With everything against them, Pandavas had Lord Sri Krishna with them who guided them to victory. 

Sri Krishna got the name “Keshava” due to the horse shaped demon “Keshi” who was sent by Kamsa to kill little Krishna. Krishna is often praised as Keshava - the slayer of Keshi. Keshava is also named after Lord Vishnu whose ninth incarnation is Sri Krishna.

ഭീഷ്മദ്രോണതടാ ജയദ്രഥജലാ ഗാന്ധാരനീലോപലാ 

ശല്യഗ്രാഹവതീ കൃപേണ വഹനീ കർണേന വേലാകുലാ 

അശ്വത്ഥാമവികർണ്ണഘോരമകരാ ദുര്യോധനാവർത്തിനീ 

സൊത്തീർണ്ണാ ഖലു പാണ്ഡവൈ രണനദീ കൈവർത്തകഃ കേശവഃ 

ഭീഷ്മനും ദ്രോണനുമാകുന്ന ഇരുകരകളും ജയദ്രഥനാകുന്ന വെള്ളവും ഗാന്ധാരനാകുന്ന കരിമ്പാറയും ശല്യനാകുന്ന ഭയങ്കരസ്രാവും കൃപനാകുന്ന ഒഴുക്കും കർണ്ണനാകുന്ന വേലിയേറ്റവും അശ്വത്ഥാമാവും വികർണ്ണനുമാകുന്ന മുതലകളും ദുര്യോധനനാകുന്ന ചുഴിയും കൊണ്ട് ഇറങ്ങാൻ വയ്യാത്ത പടക്കളമാകുന്ന പെരുംപുഴ, കടത്തുകാരനായ ഭഗവാൻ കേശവന്റെ കനിവുകൊണ്ടുമാത്രം ആ പാണ്ഡവന്മാർ കടന്നുകരപറ്റി.

--------------------------------------------------------------------------------------------------------------------------------------

Dhyanam | 7

पाराशर्यवचः सरोजममलं गीतार्थगन्धोत्कटं नानाख्यानककेसरं हरिकथा- सम्बोधनाबोधितम् ।

लोके सज्जनषट्पदैरहरहः पेपीयमानं मुदा भूयाद्भारतपङ्कजं कलिमल- प्रध्वंसिनः श्रेयसे ॥ ७॥

Paraasharayavacha sarojamamalam Geetartha gandothkatam, 

Nanakhyanaka kesaram harikatha sambodhanaa bodhitam |

Loke sajjana shat padairaharaha pepeeyamaanam mudaa, 

Bhooyad Bharatha pankajam kali mala pradhwamsinah shreyase. ||

Meaning –

May this lotus of the Mahabharata, born in the lake of the words of Vyasa, sweet with fragrance of the meaning of the Gita, with many stories as its stamens, fully opened by the discourses on Hari, the destroyer of the sons of the Kali age, and drunk joyously by the bees of good men in the world, day by day become the bestower of good to us.

This Dhyana shloka take us again to the intricacies of the epic Mahabharata narrated by Maharishi Veda Vyasa who was the son of one of the greatest Rishis, Parashara Maharshi.

Born of the spotless waters of the words of Parasara's son Vyasa, that which gets its flavor by the presence of Bhagavad Gita, having stalks of numerous stories which blossom like the discourses of Hari Katha, that which is happily drunk daily like the honeybees by the noble people, this Lotus flower of Mahabharata be the way for destroying the impurities of Kali yuga.

Here a reference is given to the current time scale of Kaliyuga as per Hindu mythology. Mahabharata is the antidote to Kali. Its stories are a valuable lesson in understanding the evils of materialism which the present time of Kaliyuga presents. Mahabharata was written at the start of Kaliyuga about 5100 years ago after the Kurukshetra war. So Vyasa has a connected view on this and the previous Yuga.

In Hinduism, Kali Yuga (Sanskrit: कलियुग, 'age of Kali') is the last of the four stages (or ages or yugas) the world goes through as part of a 'cycle of yugas'. The other ages are called Satya yuga, Thretha yuga and Dwapara yuga. The "Kali" of Kali Yuga means "strife", "discord", "quarrel" or "contention" and Kali Yuga is associated with the demon Kali. According to puranic sources, Sri Krishna's departure marks the end of Dwapara yuga and the start of Kali Yuga, which is dated to 17/18 February 3102 B.C.

പരാശര്യവച:സരോജമമലം ഗീതാർത്ഥഗന്ധോത്കടം 

നാനാഖ്യാനകകേസരം ഹരികഥാ സംബോധനാബോധിതം

ലോകേ സജ്ജനഷഡ്പദൈരഹരഹ: പേപീയമാനം മുദാ

ഭൂയാത് ഭാരതപങ്കജം കലിമലപ്രധ്വംസി നഃ ശ്രേയസേ

-----------------------------------------------------------------------------------------------------------

Dhyanam | 8

मूकं करोति वाचालं पङ्गुं लङ्घयते गिरिम् ।

यत्कृपा तमहं वन्दे परमानन्दमाधवम् ॥ ८॥

Mookam karothi vaachaalam, pangum langhayathe girim ।

Yathkrupaa thamaham vande, paramananda Madhavam ॥

Meaning –

I salute that Madhava, the source of supreme bliss, whose grace makes the dumb man eloquent and the cripple cross the mountains.

This is another Dhyana shloka which depicts Sri Krishna as the supreme bliss as we saw in Dhyana shloka 5 which starts with, “Vasudeva sutham Devam…” Sri Krishna is being worshiped as Madhava in this Dhyanam. I bow down to Sri Madhava, the source of all joy, whose compassion brings speech from the lips of the dumb and carries the lame over the mountains.

Here, Sri Krishna comes as a Godly figure who doesn’t give up His people who need help and who are physically challenged by birth or by any other reason. Anyone who worships Madhava, gets His solace and He makes sure the worshiper is saved from the worldly challenges and difficulties.

Madhava (in Sanskrit: माधव) is one of the primary names of Sri Krishna, the All-attractive. The word Madhava in Sanskrit is a derivation of the word madhu (in Sanskrit: मधु) which means honey. It therefore functions as an adjective describing anything relating to honey or more clearly the sweetness, the eternal taste of true devotion. 

മൂകം കരോതി വാചാലം പംഗും ലംഘയതേ ഗിരിം ।

യത്‌കൃപാ തമഹം വന്ദേ പരമാനന്ദമാധവം ॥

ഊമയെ വാഗ്മിയാക്കുന്നതും മുടന്തനെ മല താണ്ടാൻ ശക്തനാക്കുന്നതും ആരുടെ കൃപയാണോ ആ പരമാനന്ദരൂപനായ ഭഗവാൻ മാധവനെ ഞാൻ നമസ്കരിക്കുന്നു ॥

----------------------------------------------------------------------------------------------------------

Dhyanam | 9

यं ब्रह्मा  वरुणेन्द्र रुद्र मरुत: स्तुन्वन्ति दिव्यैस्तवै: 

वेदै: साङ्ग पदक्रमोपनिषदै: गायन्ति यं सामगा: |

ध्यानावस्थित तत्गतेन मनसा पश्यन्ति यं योगिनो 

यस्यान्तं न विदु: सुरा  सुरगणा देवाय तस्मै नम: ||

Yam Brahmaa-Varunendra-Rudra-Marutah Stunvanti Divyaihi Stavaihi
Vedaihi Saanga-padakramopanishadair Gaayanthi yam Saamagaaha ।
Dhyaanaa-vasthita Thadgathena Manasaa Pashyanti Yam Yogino
Yasyaantam Na Viduhu Suraasuraganaah Devaaya Tasmai Namaha ॥

Meaning –

Salutation to him who is worshiped with divine chants by Brahma, Varuna, Indra, Rudra, Maruta, Who is pleased by singers of Sama Veda by singing Vedas and Upanishads following the word sequence, Who is seen by yogis who are absorbed in Him, with their mind merging in Him and whose end is not known even by the hordes of Devas and Asuras.

The ninth and the last Dhyana shloka of Shrimad Bhagavad Gita says that even Brahma, Rudra, Maruta and Varuna (the Lord of Oceans) all prostrate and praise the Supreme Bhagavan, the Supreme God. Even the entire Vedas are shown to be praising Him. The Yogis hold Him in Prana during their meditation. His end even the Devas cannot predict. This is the introduction of the Param Atma to the people of Kaliyuga.

യം ബ്രഹ്മാവരുണേന്ദ്രരുദ്രമരുത:

    സ്തുന്വന്തി ദിവ്യൈ: സ്തവൈ:

വേദൈ: സാംഗപദ ക്രമോപനിഷദൈ:

   ഗായന്തി യം സാമഗാ:

ധ്യാനാവസ്ഥിത തദ്ഗതേന മനസാ

   പശ്യന്തി യം യോഗിനോ

യസ്യാന്തം ന വിദു: സുരാസുരഗണാ

   ദേവായ തസ്മൈ നമ:

ബ്രഹ്‌മാവും വിഷ്ണുവും വരുണനും ഇന്ദ്രനും രുദ്രന്മാരും മരുത്തുക്കളും, ശിക്ഷ മുതലായ അംഗങ്ങൾ, പദം, ക്രമം, ഉപനിഷത്തുക്കൾ എന്നിവയോടുകൂടിയ അലൗകിങ്ങളായ ഋഗാദി മന്ത്രങ്ങളെ കൊണ്ട് ഏതു ദേവനെ സ്തുതിക്കുന്നുവോ, സാമഗാനരസികന്മാർ ഏതു ദേവനെ പാടിപ്പുകഴ്ത്തുന്നുവോ, ധ്യാനമഗ്നരായ യോഗികൾ തത്വത്തിൽ നിലയുറച്ച മനസ്സുകൊണ്ട് ഏതു ദേവനെ സാക്ഷാൽകരിക്കുന്നുവോ, സുരന്മാർക്കും അസുരന്മാർക്കും ആർക്കും തന്നെ ഏതു ദേവൻ്റെ അതിരറിയുവാൻ കഴിവില്ലയോ, ആ സ്വയംപ്രകാശരൂപിയായ പരമാത്മാവിന്ന് നമസ്കാരം.

ഓം കേശവായ നമഃ

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

References:

1. mantrayoga.org

2. aumamen.com

3. sanatanadarshan.blogspot.com

4. wikipedia.com

5. youtube.com/deepuvel

6. gita-bhavarthabodhini, sreeramakrishnamatam