DATTATREYA SAHASRANAMAM PDF

Vishnu sahasranama (sanskrit) (pdf, 79kb). Vishnu Sahasranama . Om > Deities > Dattatreya > names of Dattatreya (decl). names of Dattatreya ( decl). dattatreya related Sanskrit Documents in IAST script, available in various Indian dakārādi śrī dattasahasranāmastotram | dakArAdi shrI datta sahasranAma. Sri Dattatreya Sahasranama Stotram & Namavali: Buy Sri Dattatreya Sahasranama Stotram & Namavali online –

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The Saandilya Upanishad declares very clearly that Lord Dattatreya is the Supreme Reality and is the cause of everything that is created. It states, “The Supreme Brahman performed penance which was of the nature of knowledge jnyanaand desiring to become many, assumed the form of Dattatreya. Lord Dattatreya came as the Supreme Philosopher Avadhoota so that the true meaning and purpose of Sacrifice Tyaaga may be revealed to mankind.

Atri, His father, symbolizes penance tapas as described in the scriptures, and Anasooya represents freedom from jealousy. When penance and non-jealous nature unite saahsranamam a single sahastanamam, the highest sahaeranamam emerges as Lord Dattatreya.

Hence, “Datta” means not only “that which is given”, but also as the ideal of “giving” without desire for reward, i. The significance of this sacrifice is stated in the Dattatreya Upanishad where the Lord says, “Not by action, not by progeny, nor even by self, but by renunciation tyaaga alone is immortality attained.

Living a selfless life require giving up one’s ego. That is what Lord Dattatreya describes as true sacrifice. As a Yoga-Avatar, Lord Dattatreya teaches us to perform all our duties skillfully and diligently. sabasranamam

Yoga does not require outside aids, nor does it demand great physical effort. All we have to do is change our outlook and transform our attitude to life. This “change” consist of giving up the idea or feeling of “doership”, “enjoyership” and the resultant anxiety and attachment for the fruits of our actions.

By performing all our duties with this changed outlook, our mind will be freed from agitation and attain the restful state called “equanimity”, or the state where there is no “mind”. This is the state of Bliss that every soul ultimately aspires to. This is the state of Datta – the ultimate Gift of God.

Shri Dattatreya is a splendorous form. His face radiates all wisdom and draws us away from the lures of the world. Though He is the Supreme Lord of this universe, yet He is a total and supreme recluse. He has matted hair on His head. His body is ever smeared with holy ashes and He wears tiger-skin for His garment. A cow and four dogs are always with Him as His constant companions.

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He is an ‘Avadhoot’, ever anchored in Spirit, but always overflowing with compassion for all the beings and the entire creation. He is the embodiment of total Godhead. All the aspects of Godhead are fully manifest in Him. His faces and form are ever radiant with peace and divine charm. She is the wish fulfilling cow ‘ Kamadhenu’.

Sattva-illumination, Rajas-activity and Tamas-inertia. It is also the life principle in us and the cosmos. Ashes indicate the evanescent nature of all created nature of all created objects and the ultimate state of all matter.

Everything concerning life is preordained in a way. To the heart and soul that has the right perception this is evident. Otherwise it remains a mystery. Our physical body with all its software and hardware is preordained and pre packed in the ethereal space waiting for a specific environment to form into an egg and come out into the world through another human being. Similarly our spiritual self is a pre packed self —realized soul waiting to manifest that realization when a specific environment conjures up to come into contact with another human being who is a veritable guru.

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Our spiritual self is like a candle with a wick in a dark room.

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It has the potential to give light and dispel xattatreya darkness in the room but for the candle to get ignited you need another burning candle or some other form of fire which can ignite that candle. That igniting factor is the guru who dispels the darkness by lighting our soul. Realizing the self realized soul is a sahasranajam and we must constantly and scrupulously follow the process to perceive that. To beget a child there is a process and only when we go through that process we can expect to get a child.

Just see how the Lord has helped the devotees in the following instances.

Eknath sahasramamam an Akasavani a voice from the sky. He will put you in the proper path and guide you. Tukaram received his Mantra,Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan vision of Lord Krishna.

Lord Krishna directed Namdev to get his higher initiation from a Sannyasin renunciate at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, ddattatreya initiated him in the mysteries of Kaivalya state of absolute independence. Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly.

Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama. Competent disciples are never in want of a competent Guru. Realized souls are not rare. Ordinary ignorant-minded persons cannot easily recognize them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realized souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realization. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path. It is the obvious and inevitable instinct, yet it need not necessarily be so.

Constant and sincere striving and seeking shall definitely get a guru, the guru can at once appear in human form directly or through many things it could be good book, an incident which creates dattayreya great impact, a soul stirring music that takes you into a trance, a dattatreyq filled lyrical song etc. Many things can become a guru as it did for Dattatreya who had 24 gurus the list and details given in notes below each of which teaches some of the highest philosophy for a proper spiritual life and it also emphasizes the fact that we cannot defy or deny the importance of anything without observing and understanding it properly without any prejudice.

But mostly and mainly for all human beings and even those great sages, saints, prophets, world teachers, incarnations, great men who happen to manifest in human form the guru is also in human form to give a few examples even Narada learnt from Sanatkumara, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Indra from Prajapati, Svetaketu from Uddalaka, Lord Krishna from Guru Sandipani, Lord Rama from Guru Vasishtha.

Greatest among the divine beings sat at the feet of Guru Dakshinamurti. First to get a good guru one must have a pure mind and be intensely virtuous, the raise above body-consciousness. These are basic preparatory process for discipleship only then a guru can kindle the spiritual fire. Then when in the grip of a spiritual guru you slowly but surely realize the self realized soul in you.

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Sri Dattatreya teaches that beneath the apparent multiplicities of the material world there is a single, underlying Unity. He is one of the great teachers of yoga. Sri Dattatreya teaches a spiritual aspirant to seek the Brahman within, and that while the world binds dattatrwya spiritual soul to its material body, as in other traditions, it also contains instruction to help a spirit escape from its entrapment Markandeya Purana 40.

The key to escape, to the realization of the Self within the self, is equipoise, perspective, and detachment, which emerge from the awareness that the material world is transient, that nothing is or can be owned, and that only Truth is sahsranamam. However, chief among them is non-attachment and realization that the root of trouble in the world is the delusion of possession.

Yet, I have learnt wisdom from twenty-four other individuals and objects. So they, too, are also my Gurus. At some time a man grows dissatisfied with his dattatrsya and, not content with what he has, seeks the satisfaction of his desires through prayer to God. His mind is gradually purified until he longs sahasraanmam know God, more to obtain His Grace than to satisfy worldly desires.

God takes the form of a Guru and appears to the devotee, teaches him the Truth and, moreover, purifies his mind by association with him. By meditation it is further purified until it remains calm without the least ripple. That calm Expanse is the Self.

The Guru is both outer sahaseanamam inner. From outside he gives a push to the mind to turn inward while from inside he pulls the mind towards the Self and helps in quieting it. That is the Grace of the Guru. Even whole verses have this remarkable feature. It is one of the factors which have made translation into other languages so difficult. The difference presupposes three groups of people. First there is the literal meaning intended for the householder or worldly man, and a guide to zahasranamam thought and action.

The second is the meaning on a higher level intended for the mumukshi or hungry seeker for God. Here the same words take sahasranamak reader from the mundane level to the higher level, and the implications.

This literally leads to both correct, crystal clear meanings and also gives room to those who pander to chaotic and callous interpretations, more fattatreya in spiritual texts, I stress spiritual texts, not religious ones, wherein there are always many esoteric intrinsic meanings which unravel only to the enlightened souls and not necessarily to a linguistic scholars or academic thinkers or even intellectual giants.

Another etymology is based on a metaphorical interplay between darkness and light, in which the Guru is seen as the dispeller of darkness. Sahasranqmam Upanishadverse 5.

Reender Kranenborg a Dutch religious scholar, dismisses the etymology based on the Upanishads, the Guru gita, the Sikh scriptures, the writings of Krishnamurti, and other scholar’s opinions such as those of John Grimes, Thomas Murray, and others, by stating that the etymology of darkness and dattxtreya has noting to do with word guru and describes it is as “people’s etymology”.

Only God can be regarded as One who is beyond attributes and forms. He does this by removing the darkness of ignorance. It is something as well as being nothing. How can it be explained?

Then the sayasranamam of words, but still leaving the problem defying intellectual answering: Do not cling to the distinction of clinging or non-clinging. The level of conception is far beyond ordinary conventional thought.

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