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In this chapter, Gajendra Moksham is the subject and the most important Gajendra Stuti is here. Out of the total 33 verses in this chapter, 28 verses are set apart for Bhagavt stuti alone. It is highly Vedantic and Adwaidic in nature, that it is a role model of a high-end Niguna Brahma Stuti.
There is not a single name of a demigod in his Stuti. Since Gajendra did this impersonal stuti nirgunaradhana , none of the demigods came to see him, not even Brahm or iva. It seems to me that Gajendra believed in the Supreme Power only. In his poorva janma, Gajendra, the King of elephant, was the Pandya King, Indradyumna, who followed Bhagavata Dharma in its true perspective. He was also well known as a very important personality in Dravida Desha.
In this janma as elephant, at the fag end of his terrific fight with the Crocodile for thousand years and as he faced utter failure in the fight, by Bhagvat Krpa he remembered his old Parama Mantra to the Supreme Lord and he recited it by himself beautifully well with full concentration on the Lord, though with excruciating pain all over the body and tears running down from his red eyes.
First he offered his respectful obeisance to the Supreme Power. Here we must note that it is because of the Janmanthara vasana that Gajendra remembered Bhagavan, though at the fag end of his life. It is not easy to understand Bhagavt Tatwa or the Principle of God. HE is the cause of all causes, the original person from whom, everything has emanated.
He is working as Antharyami with in us, and Prakrthi, outside. He is eternally situated in the spiritual worldin Vaikun t ha or Goloka Vr ndvanawhere He engages in His eternal pastimes. The material world is a product of His external energy, or material nature, which works under His direction. It is thus that creation, sustenance and dissolution take place.
The Lord exists at all times. He was there, He is there and He will be there. This is extremely difficult for a non-devotee to understand. Although the transcendental Supreme Power is felt by everyone, only the pure devotees perceive His presence and activities. The Supreme Power is completely free from material birth, death, old age and disease. Indeed, if anyone in this material world takes shelter of Him, he also becomes situated in that transcendental position.
For the protection of His devotee paritrn ya sdhnm , the Lord appears and exhibits His activities. His appearance, disappearance and other pastimes are not at all material. One who knows this secret, can enter the kingdom of God. In the Lord, all opposing elements jointly work in harmony and for the welfare of all.
The Lord is situated in everyones heart. He is the controller of everything, He is the witness of all activities, and He is the original source of all living entities. Indeed, all living entities are parts of Him, for He is the origin of Mah-Vis hn u, who is the source of the living entities within this material world.
The Lord can observe the activities of our senses, which can work and achieve material results because of His mercy. Although He is the original source of everything, He is untouched by any of His by-products. In this way He is like a gold mine, which is the source of gold in ornaments and yet is different from the ornaments themselves. The Lord is worshiped by the method prescribed in the Pacartras and Vedas.
He is the source of our knowledge, and He can give us liberation. Therefore it is our duty to understand Him according to the instructions of devotees, in particular by the spiritual masters, seers and saints, rishees and munees and our learned preceptors.
Only by that way, we can be freed from material clutches. The self-effulgent material form of the Supreme Power is worshipped by the common devotees, His impersonal form is adored by those advanced in spiritual knowledge, and His feature as the localized Super soul is appreciated by yogees. But His original form as a person is understood only by His intimate devotees.
That Supreme Power is competent to dissipate the darkness of the conditioned soul through His instructions in Bhagavad-gt. He is the ocean of transcendental qualities and can be understood only by liberated persons freed from the bodily concept of life.
For those who think Dehoham, -I am the Body- He is never visible. Gajendra supplicates to the Lord that he no more likes to be in the body of an elephant and that an animal body is of no use to him, because it carries only Ajnana.
He appeals to the Lord to liberate from the Aavarana of Ajnana or Maya. By His causeless mercy, the Lord can rescue the conditioned soul from the material clutches and enable him to return home, back to God, the Creator, after regaining the individuals spiritual identity, to become Lord Sri Haris personal associate.
Nonetheless, a pure devotee does not aspire to go back to God; he is simply satisfied with executing His service kainkaryam in this material world. A pure devotee does not ask anything from the Supreme God. His only prayer is to be freed from the material conception of life and to be engaged in the Lords transcendental loving service. Almost in every sloka, in his salutation, Gajendra bows before the Lord in humility, as if he is totally surrendering unconditionally sampoorna sharanagathy at the Lotus Feet Lord Sri Hari in utter consecration.
Almost in every word he utters, we can explicitly see, his unalloyed Bhakti towards the Supreme Lord. He has the bhakti bhava of a dasa dasan, before the Lord. He expresses in lucid terms that he is quite ignorant of anything about the Lord and he knows only to bow before the Lord with total humility. In this way the great King of the elephants, Gajendra, with obeisance offered prayers directly to the formless Lord of Supreme Power.
Beholding Sree Narayana, mounted on the back of Garuda Azhvar, in the air, with the Sudarsana Chakra in His arm, Gajendra plucked a Lotus Flower and holding up in his trunk, offered it to Bhagavan humbly, in the bhaktibhava of a dasa dasan, uttering with great difficulty , on account of his excruciating pain and fatigue, Narayanaaa , Akhila Guro, Bhagvan Namasthe. Perceiving his emaciated and painful Bhakta, the most merciful Lord, out of extreme compassion immediately jumped down from His Garuda Vahana, with lightning speed, and pulled out Gajendra, out of the lake, by his trunk, like a Bhakta dasan, along with the Crocodile, holding the leg of Gajendra in his mouth, and extricated him form the grip of the Crocodile by speedily cutting open its mouth with the Sudarsana Chakra.
If we go to Guruvayoor, even today we can see the same Lotus, given by Gajendra, in the hand of Sri Ponnu Guruvayoorappan, holding it in memory of his Bhakta dasa and his unforgetful Stuti.
Aditya Hrudayam lyrics and audio. February Learn how and when to remove this template message. Gajendra Moksha Divine is never born and has many forms- Wondered how? When he had spent his last drop of energy, Gajendra called to the god Vishnu to save him, holding a lotus up in the air as an offering.
Gajendra Moksha Stotra
GAJENDRA STUTI PDF