Damodarashtakam: Sanskrit, Tamil & English Lyrics with Meanings

The Lord who holds the universe, bound by a mother’s love—little Damodara and Mother Yashoda. 💙🙏

The Holy Month of Damodara – A Celebration of Love and Devotion

There is something deeply touching about little Krishna being caught by His mother after His playful mischief. The Lord who holds the entire universe allows Himself to be tied with a simple rope, not through force, but through love.

The sacred month of Kartik, also lovingly called Damodara month in the Vaishnava tradition, is a special time to remember Lord Krishna. 

Devotees offer lamps, sing His names and spend time in prayer. Even a simple offering, made with a sincere heart, becomes a beautiful expression of devotion.

The name Damodara comes from the Sanskrit words dāma, meaning rope, and udara, meaning belly. 

It recalls the story of Mother Yashoda tying little Krishna to a wooden mortar with a rope around His waist.

What Is Damodarashtakam, and Who Wrote It?

Damodarashtakam, also written as Damodar Ashtakam, is a Sanskrit prayer traditionally attributed to Satyavrata Muni. 

Ashtakam means a prayer of eight verses.

These verses describe Krishna’s childhood beauty, Mother Yashoda’s love and the power of true devotion. 

The devotee asks for no riches or grand rewards, only love for Krishna and the blessing of remembering Him always.

Traditionally sung while offering a lamp during Kartik, this prayer reminds us that the greatest offering we can make is a heart filled with love.

Sri Damodar Ashtakam – Shlokas in Sanskrit, Tamil and English with Simple Meanings
श्री दामोदराष्टकम्
ஸ்ரீ தாமோதராஷ்டகம்

The Damodar Ashtakam is a beautiful prayer of eight verses dedicated to Lord Krishna, traditionally attributed to Satyavrata Muni. 

It is often sung while offering a lamp during the sacred month of Kartik.

The prayer remembers little Krishna, whom Mother Yashoda tied to a wooden mortar with a rope around His waist. It reminds us that even the Lord of the universe allows Himself to be bound by a mother’s love.

1. Little Krishna Runs from Mother Yashoda

Sanskrit:

नमामीश्वरं सच्चिदानन्दरूपं
लसत्कुण्डलं गोकुले भ्राजमानम् ।
यशोदाभियोलूखलाद्धावमानं
परामृष्टमत्यन्ततो द्रुत्य गोप्या ॥१॥

Tamil:

நமாமீஶ்வரம் ஸச்-சித்-ஆனந்த-ரூபம்
லஸத்-குண்டலம் கோகுலே ப்ராஜமானம்
யஶோதா-பியோலூகலாத் தாவமானம்
பராம்ருஷ்டம் அத்யந்ததோ த்ருத்ய கோப்யா

English:

Namamishvaram Sach-Chid-Ananda-Rupam
Lasat-Kundalam Gokule Bhrajamanam
Yashoda-Bhiyolukhalad Dhavamanam
Paramrishtam Atyantato Drutya Gopya

Meaning:

I bow to Lord Krishna, who lives forever and is full of wisdom and joy. He looks beautiful in Gokula, with His earrings swinging as He runs. Afraid of Mother Yashoda, He runs away from the wooden mortar. But she runs faster and catches Him.

2. Bound by His Mother’s Love

Sanskrit:

रुदन्तं मुहुर्नेत्रयुग्मं मृजन्तं
कराम्भोजयुग्मेन सातङ्कनेत्रम् ।
मुहुः श्वासकम्पत्रिरेखाङ्ककण्ठ-
स्थितग्रैवं दामोदरं भक्तिबद्धम् ॥२॥

Tamil:

ருதந்தம் முஹுர் நேத்ர-யுக்மம் ம்ருஜந்தம்
கராம்போஜ-யுக்மேன ஸாதங்க-நேத்ரம்
முஹுஃ ஶ்வாஸ-கம்ப-த்ரிரேகாங்க-கண்ட-
ஸ்தித-க்ரைவம் தாமோதரம் பக்தி-பத்தம்

English:

Rudantam Muhur Netra-Yugmam Mrijantam
Karambhoja-Yugmena Satanka-Netram
Muhuh Shvasa-Kampa-Trirekhanka-Kantha-
Sthita-Graivam Damodaram Bhakti-Baddham

Meaning:

Little Krishna is crying and rubbing His frightened eyes with His soft hands. As He sobs, His breathing makes the necklace on His neck shake. I bow to Damodara, who is bound by His mother’s love and devotion.

3. Love Can Win Over the Lord

Sanskrit:

इतीदृक्स्वलीलाभिरानन्दकुण्डे
स्वघोषं निमज्जन्तमाख्यापयन्तम् ।
तदीयेशितज्ञेषु भक्तैर्जितत्वं
पुनः प्रेमतस्तं शतावृत्ति वन्दे ॥३॥

Tamil:

இதீத்ருக் ஸ்வ-லீலாபிர் ஆனந்த-குண்டே
ஸ்வ-கோஷம் நிமஜ்ஜந்தம் ஆக்யாபயந்தம்
ததீயேஶித-ஜ்ஞேஷு பக்தைர் ஜிதத்வம்
புனஃ ப்ரேமதஸ் தம் ஶதாவ்ருத்தி வந்தே

English:

Itidrik Sva-Lilabhir Ananda-Kunde
Sva-Ghosham Nimajjantam Akhyapayantam
Tadiyeshita-Jneshu Bhaktair Jitatvam
Punah Prematas Tam Shatavritti Vande

Meaning:

Through His playful childhood acts, Krishna fills all of Gokula with happiness. He shows that even the all-powerful Lord can be won over by His devotees’ sincere love. I bow to Him with love, again and again.

4. Stay in My Heart as Little Krishna

Sanskrit:

वरं देव मोक्षं न मोक्षावधिं वा
न चान्यं वृणेऽहं वरेशादपीह ।
इदं ते वपुर्नाथ गोपालबालं
सदा मे मनस्याविरास्तां किमन्यैः ॥४॥

Tamil:

வரம் தேவ மோக்ஷம் ந மோக்ஷாவதிம் வா
ந சான்யம் வ்ருணேஹம் வரேஶாத் அபீஹ
இதம் தே வபுர் நாத கோபால-பாலம்
ஸதா மே மனஸ்யாவிராஸ்தாம் கிமன்யைஃ

English:

Varam Deva Moksham Na Mokshavadhim Va
Na Chanyam Vrine’ham Vareshad Apiha
Idam Te Vapur Natha Gopala-Balam
Sada Me Manasy Avirastam Kim Anyaih

Meaning:

O Lord, You can grant every blessing. But I do not ask for freedom from birth and death, or for any other gift. I only want Your beautiful form as little Gopala to remain in my heart always. What more could I need?

5. Your Sweet Face Is All I Want

Sanskrit:

इदं ते मुखाम्भोजमत्यन्तनीलैः
वृतं कुन्तलैः स्निग्धरक्तैश्च गोप्या ।
मुहुश्चुम्बितं बिम्बरक्ताधरं मे
मनस्याविरास्तामलं लक्षलाभैः ॥५॥

Tamil:

இதம் தே முகாம்போஜம் அத்யந்த-நீலைர்
வ்ருதம் குந்தலைஃ ஸ்நிக்த-ரக்தைஶ் ச கோப்யா
முஹுஶ் சும்பிதம் பிம்ப-ரக்தாதரம் மே
மனஸ்யாவிராஸ்தாம் அலம் லக்ஷ-லாபைஃ

English:

Idam Te Mukhambhojam Atyanta-Nilair
Vritam Kuntalaih Snigdha-Raktaish Cha Gopya
Muhush Chumbitam Bimba-Raktadharam Me
Manasy Avirastam Alam Laksha-Labhaih

Meaning:

O Krishna, dark curls frame Your beautiful face, and Your lips are red like the bimba fruit. Mother Yashoda kisses Your face again and again. May this sweet face remain in my heart always. It means more to me than countless other gifts.

6. Please Show Me Your Kindness

Sanskrit:

नमो देव दामोदरानन्त विष्णो
प्रसीद प्रभो दुःखजालाब्धिमग्नम् ।
कृपादृष्टिवृष्ट्यातिदीनं बतानु-
गृहाणेश मामज्ञमेध्यक्षिदृश्यः ॥६॥

Tamil:

நமோ தேவ தாமோதரானந்த விஷ்ணோ
ப்ரஸீத ப்ரபோ துஃக-ஜாலாப்தி-மக்னம்
க்ருபா-த்ருஷ்டி-வ்ருஷ்ட்யாதி-தீனம் பதாநு-
க்ருஹாணேஶ மாமஜ்ஞமேத்யக்ஷி-த்ருஶ்யஃ

English:

Namo Deva Damodarananta Vishno
Prasida Prabho Duhkha-Jalabdhi-Magnam
Kripa-Drishti-Vrishtyati-Dinam Batanu-
Grihanesha Mam Ajnam Edhy Akshi-Drishyah

Meaning:

O Damodara, Ananta and Vishnu, I bow to You. I am troubled by sorrow and do not know how to find my way out. Please look upon me with kindness, help me and let me see You.

7. Give Me Love and Devotion

Sanskrit:

कुबेरात्मजौ बद्धमूर्त्यैव यद्वत्
त्वया मोचितौ भक्तिभाजौ कृतौ च ।
तथा प्रेमभक्तिं स्वकां मे प्रयच्छ
न मोक्षे ग्रहो मेऽस्ति दामोदरेह ॥७॥

Tamil:

குபேராத்மஜௌ பத்த-மூர்த்யைவ யத்வத்
த்வயா மோசிதௌ பக்தி-பாஜௌ க்ருதௌ ச
ததா ப்ரேம-பக்திம் ஸ்வகாம் மே ப்ரயச்ச
ந மோக்ஷே க்ரஹோ மேஸ்தி தாமோதரேஹ

English:

Kuberatmajau Baddha-Murtyaiva Yadvat
Tvaya Mochitau Bhakti-Bhajau Kritau Cha
Tatha Prema-Bhaktim Svakam Me Prayachchha
Na Mokshe Graho Me’sti Damodareha

Meaning:

O Damodara, even while You were tied to the wooden mortar, You freed Kubera’s two sons and made them Your devotees. Please bless me too with true love and devotion for You. I do not ask for liberation; I simply want to love You.

8. My Prayers to You and Sri Radha

Sanskrit:

नमस्तेऽस्तु दाम्ने स्फुरद्दीप्तिधाम्ने
त्वदीयोदरायाथ विश्वस्य धाम्ने ।
नमो राधिकायै त्वदीयप्रियायै
नमोऽनन्तलीलाय देवाय तुभ्यम् ॥८॥

Tamil:

நமஸ்தேஸ்து தாம்னே ஸ்புரத்-தீப்தி-தாம்னே
த்வதீயோதராயாத விஶ்வஸ்ய தாம்னே
நமோ ராதிகாயை த்வதீய-ப்ரியாயை
நமோனந்த-லீலாய தேவாய துப்யம்

English:

Namas Te’stu Damne Sphurad-Dipti-Dhamne
Tvadiyodarayatha Vishvasya Dhamne
Namo Radhikayai Tvadiya-Priyayai
Namo’nanta-Lilaya Devaya Tubhyam

Meaning:

I bow to the shining rope tied around Your waist. I bow to Your belly, which holds the whole universe. I bow to Your beloved Sri Radha. O Krishna, Your wonderful pastimes never end. I offer my prayers to You.

To know more about Deep daan and how to offer a ghee lamp to Lord Damodara during Kartik. read the companion post 👇🏻

Kartik Deep Daan: How to Offer a Ghee Lamp to Lord Damodara

#Damodarashtakam #DamodarAshtakam #KartikMonth #Damodara #LordKrishna #MotherYashoda #HareKrishna #SukanyasMusings

Ganesha Ashtottara Shatanamavali: 108 Names of Lord Ganesha with Meanings

Ganesha Ashtottara Shatanamavali puja with silver flowers offered while chanting the 108 names of Lord Ganesha.

Ganesha Ashtottara Shatanamavali: 108 Names of Lord Ganesha with Meanings

Lord Ganesha, the beloved son of Lord Shiva and Goddess Parvati, is one of the most loved and widely worshipped deities in Hinduism. Before beginning a puja, embarking on a journey, entering a new home, starting a new venture, or taking the first step towards something important, we instinctively remember Ganesha.

ॐ गं गणपतये नमः।

Om Gam Ganapataye Namah.

We know Him as Vighnaharta, the remover of obstacles. But Ganesha represents so much more. He is the Lord of wisdom, intellect, discernment, learning, auspicious beginnings, and spiritual understanding.

The Ganesha Ashtottara Shatanamavali is a beautiful way of contemplating these many aspects of the Lord. Each of His 108 names reveals a different quality, form, or divine attribute.

What Does Ashtottara Shatanamavali Mean?

The Sanskrit word Ashtottara Shatanamavali refers to a sacred series or garland of 108 names.

Ashtottara Shata means 108, Nama means name, and Avali means a row, series, or garland.

An Ashtottara Shatanamavali, therefore, is much more than a list of names. It is like offering the deity a garland of 108 sacred names, remembering and contemplating a different divine quality with every name.

Why Do We Chant 108 Names?

The number 108 holds deep spiritual significance in Hindu tradition. A traditional japa mala has 108 beads, and the number repeatedly appears in Hindu prayer, philosophy, and sacred literature.

When we chant the 108 names of Ganesha, our attention gradually moves away from everyday distractions and towards the Divine. Each name becomes a small meditation in itself.

Rather than remembering Ganesha through just one familiar form, the Ashtottara allows us to contemplate the many dimensions of His divinity.

Ganesha Is More Than the Remover of Obstacles

Perhaps the quality most readily associated with Lord Ganesha is His role as Vighnaharta, the remover of obstacles. Yet His 108 names reveal so much more.

He is Gajananaya, the elephant-faced Lord; Sumukhaya, the One with the beautiful and auspicious face; Mahaganapataye, the great Lord of the Ganas; Prajnaya, the embodiment of wisdom; Vakpataye, the Lord of speech; Modakapriyaya, the One who loves modakas; Parvatinandanaya, the beloved son of Goddess Parvati; and Mangalapradaya, the bestower of auspiciousness.

Together, these names remind us that Ganesha represents not only the removal of difficulties, but also wisdom, strength, courage, compassion, learning, joy, prosperity, and spiritual understanding.

When and How Can We Chant the Ganesha Ashtottara?

The Ganesha Ashtottara Shatanamavali can be chanted during Ganesha Chaturthi, Sankashti Chaturthi, during one's regular Ganesha puja, or whenever we seek Lord Ganesha's blessings before an important beginning.

Traditionally, with each of the 108 names, we may offer a flower, durva grass, or akshata at His feet. A lamp may be lit, and each name is chanted with “Om” at the beginning and “Namah” at the end.

More than the material being offered, however, it is the bhava, the devotion, intention, and surrender behind the offering that gives worship its true meaning.

My Offering of Silver Flowers

While chanting the Ganesha Ashtottara Namavali, I chose to offer silver flowers at Lord Ganesha's feet with each sacred name.

108 sacred names, 108 silver flowers—each offered with devotion at the lotus feet of Lord Ganesha.

There was a special intention behind my choice.

To me, the silver flower represents purity, prosperity, abundance, good fortune, and auspiciousness. Its beautiful luminosity reminds me of purity and clarity of thought, while its permanence makes it an enduring symbol of devotion. Unlike a fresh flower that blossoms beautifully and eventually fades, a silver flower remains.

Prosperity in our tradition is closely associated with Goddess Lakshmi, but prosperity is so much more than material wealth. True abundance is also saubhagya, the blessings of good health, happiness, harmony, wisdom, peace, and divine grace.

Lord Ganesha is invoked before every auspicious beginning. He removes the obstacles that stand in our path and blesses us with the wisdom and discernment to move forward.

So, with every sacred name I chanted and every silver flower I offered, my prayer was not merely for material prosperity, but for a life blessed with health, happiness, wisdom, peace, good fortune, and spiritual abundance for myself and my family.

108 sacred names. 108 silver flowers. 

One prayer offered with devotion at the feet of Ganesha.

A Note on Pronunciation and Traditional Variations

There are different versions of the Ganesha Ashtottara Shatanamavali followed in different scriptures, temples, regions, and family traditions. Therefore, you may find some differences in the names or their sequence in different prayer books.

For this post, I have followed one consistent traditional sequence. The meanings have been kept simple so that we can understand and contemplate the divine quality represented by each name while chanting.

Sri Ganesha Ashtottara Shatanamavali
108 Names of Lord Ganesha with Meanings

1
Sanskrit: ॐ गजाननाय नमः।
Tamil: ஓம் கஜானனாய நம:
English: Om Gajananaya Namah
Meaning: Salutations to the elephant-faced Lord.

2
Sanskrit: ॐ गणाध्यक्षाय नमः।
Tamil: ஓம் கணாத்யக்ஷாய நம:
English: Om Ganadhyakshaya Namah
Meaning: Salutations to the Lord and leader of the Ganas.

3
Sanskrit: ॐ विघ्नराजाय नमः।
Tamil: ஓம் விக்னராஜாய நம:
English: Om Vighnarajaya Namah
Meaning: Salutations to the Lord who rules over and removes obstacles.

4
Sanskrit: ॐ विनायकाय नमः।
Tamil: ஓம் விநாயகாய நம:
English: Om Vinayakaya Namah
Meaning: Salutations to Vinayaka, the supreme leader and guide.

5
Sanskrit: ॐ द्वैमातुराय नमः।
Tamil: ஓம் த்வைமாதுராய நம:
English: Om Dvaimaturaya Namah
Meaning: Salutations to the Lord associated with two mothers.

6
Sanskrit: ॐ द्विमुखाय नमः।
Tamil: ஓம் த்விமுகாய நம:
English: Om Dvimukhaya Namah
Meaning: Salutations to the two-faced Lord.

7
Sanskrit: ॐ प्रमुखाय नमः।
Tamil: ஓம் ப்ரமுகாய நம:
English: Om Pramukhaya Namah
Meaning: Salutations to the foremost and eminent Lord.

8
Sanskrit: ॐ सुमुखाय नमः।
Tamil: ஓம் ஸுமுகாய நம:
English: Om Sumukhaya Namah
Meaning: Salutations to the Lord with the beautiful and auspicious face.

9
Sanskrit: ॐ कृतिने नमः।
Tamil: ஓம் க்ருதினே நம:
English: Om Kritine Namah
Meaning: Salutations to the skilful and accomplished One.

10
Sanskrit: ॐ सुप्रदीपाय नमः।
Tamil: ஓம் ஸுப்ரதீபாய நம:
English: Om Supradipaya Namah
Meaning: Salutations to the radiant One who dispels darkness.

11
Sanskrit: ॐ सुखनिधये नमः।
Tamil: ஓம் ஸுகநிதயே நம:
English: Om Sukhanidhaye Namah
Meaning: Salutations to the treasure-house of happiness.

12
Sanskrit: ॐ सुराध्यक्षाय नमः।
Tamil: ஓம் ஸுராத்யக்ஷாய நம:
English: Om Suradhyakshaya Namah
Meaning: Salutations to the Lord who presides over the Devas.

13
Sanskrit: ॐ सुरारिघ्नाय नमः।
Tamil: ஓம் ஸுராரிக்னாய நம:
English: Om Surarighnaya Namah
Meaning: Salutations to the destroyer of the enemies of the Devas.

14
Sanskrit: ॐ महागणपतये नमः।
Tamil: ஓம் மஹாகணபதயே நம:
English: Om Mahaganapataye Namah
Meaning: Salutations to the great and supreme Ganapati.

15
Sanskrit: ॐ मान्याय नमः।
Tamil: ஓம் மான்யாய நம:
English: Om Manyaya Namah
Meaning: Salutations to the honoured and venerable Lord.

16
Sanskrit: ॐ महाकालाय नमः।
Tamil: ஓம் மஹாகாலாய நம:
English: Om Mahakalaya Namah
Meaning: Salutations to the great Lord beyond time.

17
Sanskrit: ॐ महाबलाय नमः।
Tamil: ஓம் மஹாபலாய நம:
English: Om Mahabalaya Namah
Meaning: Salutations to the One of immense strength.

18
Sanskrit: ॐ हेरम्बाय नमः।
Tamil: ஓம் ஹேரம்பாய நம:
English: Om Herambaya Namah
Meaning: Salutations to Heramba, the compassionate protector.

19
Sanskrit: ॐ लम्बजठराय नमः।
Tamil: ஓம் லம்பஜடராய நம:
English: Om Lambajatharaya Namah
Meaning: Salutations to the Lord with the large belly.

20
Sanskrit: ॐ ह्रस्वग्रीवाय नमः।
Tamil: ஓம் ஹ்ரஸ்வக்ரீவாய நம:
English: Om Hrasvagrivaya Namah
Meaning: Salutations to the short-necked Lord.

21
Sanskrit: ॐ महोदराय नमः।
Tamil: ஓம் மஹோதராய நம:
English: Om Mahodaraya Namah
Meaning: Salutations to the great-bellied Lord.

22
Sanskrit: ॐ मदोत्कटाय नमः।
Tamil: ஓம் மதோத்கடாய நம:
English: Om Madotkataya Namah
Meaning: Salutations to the mighty and intensely powerful One.

23
Sanskrit: ॐ महावीराय नमः।
Tamil: ஓம் மஹாவீராய நம:
English: Om Mahaviraya Namah
Meaning: Salutations to the great and courageous hero.

24
Sanskrit: ॐ मन्त्रिणे नमः।
Tamil: ஓம் மந்த்ரிணே நம:
English: Om Mantrine Namah
Meaning: Salutations to the wise counsellor and master of sacred wisdom.

25
Sanskrit: ॐ मङ्गलस्वराय नमः।
Tamil: ஓம் மங்களஸ்வராய நம:
English: Om Mangalasvaraya Namah
Meaning: Salutations to the One whose very sound is auspicious.

26
Sanskrit: ॐ प्रमथाय नमः।
Tamil: ஓம் ப்ரமதாய நம:
English: Om Pramathaya Namah
Meaning: Salutations to the Lord associated with Shiva's divine attendants.

27
Sanskrit: ॐ प्रथमाय नमः।
Tamil: ஓம் ப்ரதமாய நம:
English: Om Prathamaya Namah
Meaning: Salutations to the foremost One, worshipped first.

28
Sanskrit: ॐ प्राज्ञाय नमः।
Tamil: ஓம் ப்ராஜ்ஞாய நம:
English: Om Prajnaya Namah
Meaning: Salutations to the embodiment of supreme wisdom.

29
Sanskrit: ॐ विघ्नकर्त्रे नमः।
Tamil: ஓம் விக்னகர்த்ரே நம:
English: Om Vighnakartre Namah
Meaning: Salutations to the One who can place obstacles for a divine purpose.

30
Sanskrit: ॐ विघ्नहर्त्रे नमः।
Tamil: ஓம் விக்னஹர்த்ரே நம:
English: Om Vighnahartre Namah
Meaning: Salutations to the remover of obstacles.

31
Sanskrit: ॐ विश्वनेत्रे नमः।
Tamil: ஓம் விஶ்வநேத்ரே நம:
English: Om Vishvanetre Namah
Meaning: Salutations to the One whose divine vision encompasses the universe.

32
Sanskrit: ॐ विराट्पतये नमः।
Tamil: ஓம் விராட்பதயே நம:
English: Om Viratpataye Namah
Meaning: Salutations to the Lord of the vast universe.

33
Sanskrit: ॐ श्रीपतये नमः।
Tamil: ஓம் ஶ்ரீபதயே நம:
English: Om Shripataye Namah
Meaning: Salutations to the Lord associated with prosperity and auspiciousness.

34
Sanskrit: ॐ वाक्पतये नमः।
Tamil: ஓம் வாக்பதயே நம:
English: Om Vakpataye Namah
Meaning: Salutations to the Lord of speech and eloquence.

35
Sanskrit: ॐ शृङ्गारिणे नमः।
Tamil: ஓம் ஶ்ருங்காரிணே நம:
English: Om Shringarine Namah
Meaning: Salutations to the beautifully adorned Lord.

36
Sanskrit: ॐ आश्रितवत्सलाय नमः।
Tamil: ஓம் ஆஶ்ரிதவத்ஸலாய நம:
English: Om Ashritavatsalaya Namah
Meaning: Salutations to the compassionate protector of those who seek refuge in Him.

37
Sanskrit: ॐ शिवप्रियाय नमः।
Tamil: ஓம் ஶிவப்ரியாய நம:
English: Om Shivapriyaya Namah
Meaning: Salutations to the One who is beloved of Lord Shiva.

38
Sanskrit: ॐ शीघ्रकारिणे नमः।
Tamil: ஓம் ஶீக்ரகாரிணே நம:
English: Om Shighrakarine Namah
Meaning: Salutations to the One who acts swiftly.

39
Sanskrit: ॐ शाश्वताय नमः।
Tamil: ஓம் ஶாஶ்வதாய நம:
English: Om Shashvataya Namah
Meaning: Salutations to the eternal One.

40
Sanskrit: ॐ बलाय नमः।
Tamil: ஓம் பலாய நம:
English: Om Balaya Namah
Meaning: Salutations to the embodiment of strength.

41
Sanskrit: ॐ बलोत्थिताय नमः।
Tamil: ஓம் பலோத்திதாய நம:
English: Om Balotthitaya Namah
Meaning: Salutations to the One endowed with abundant strength.

42
Sanskrit: ॐ भवात्मजाय नमः।
Tamil: ஓம் பவாத்மஜாய நம:
English: Om Bhavatmajaya Namah
Meaning: Salutations to the son of Lord Shiva.

43
Sanskrit: ॐ पुराणपुरुषाय नमः।
Tamil: ஓம் புராணபுருஷாய நம:
English: Om Puranapurushaya Namah
Meaning: Salutations to the primordial and eternal Being.

44
Sanskrit: ॐ पूष्णे नमः।
Tamil: ஓம் பூஷ்ணே நம:
English: Om Pushne Namah
Meaning: Salutations to the nourisher and sustainer.

45
Sanskrit: ॐ पुष्करोत्सिप्तवारिणे नमः।
Tamil: ஓம் புஷ்கரோத்ஸிப்தவாரிணே நம:
English: Om Pushkarotsiptavarine Namah
Meaning: Salutations to the One honoured with sacred offerings.

46
Sanskrit: ॐ अग्रगण्याय नमः।
Tamil: ஓம் அக்ரகண்யாய நம:
English: Om Agraganyaya Namah
Meaning: Salutations to the foremost among all.

47
Sanskrit: ॐ अग्रपूज्याय नमः।
Tamil: ஓம் அக்ரபூஜ்யாய நம:
English: Om Agrapujyaya Namah
Meaning: Salutations to the One who is worshipped first.

48
Sanskrit: ॐ अग्रगामिने नमः।
Tamil: ஓம் அக்ரகாமிநே நம:
English: Om Agragamine Namah
Meaning: Salutations to the One who leads from the front.

49
Sanskrit: ॐ मन्त्रकृते नमः।
Tamil: ஓம் மந்த்ரக்ருதே நம:
English: Om Mantrakrite Namah
Meaning: Salutations to the source and master of sacred mantras.

50
Sanskrit: ॐ चामीकरप्रभाय नमः।
Tamil: ஓம் சாமீகரப்ரபாய நம:
English: Om Chamikaraprabhaya Namah
Meaning: Salutations to the One who shines with the brilliance of gold.

51
Sanskrit: ॐ सर्वाय नमः।
Tamil: ஓம் ஸர்வாய நம:
English: Om Sarvaya Namah
Meaning: Salutations to the One who is all and pervades everything.

52
Sanskrit: ॐ सर्वोपास्याय नमः।
Tamil: ஓம் ஸர்வோபாஸ்யாய நம:
English: Om Sarvopasyaya Namah
Meaning: Salutations to the One worthy of worship by all.

53
Sanskrit: ॐ सर्वकर्त्रे नमः।
Tamil: ஓம் ஸர்வகர்த்ரே நம:
English: Om Sarvakartre Namah
Meaning: Salutations to the divine doer behind all action.

54
Sanskrit: ॐ सर्वनेत्रे नमः।
Tamil: ஓம் ஸர்வநேத்ரே நம:
English: Om Sarvanetre Namah
Meaning: Salutations to the all-seeing Lord.

55
Sanskrit: ॐ सर्वसिद्धिप्रदाय नमः।
Tamil: ஓம் ஸர்வஸித்திப்ரதாய நம:
English: Om Sarvasiddhipradaya Namah
Meaning: Salutations to the bestower of all accomplishments.

56
Sanskrit: ॐ सर्वसिद्धये नमः।
Tamil: ஓம் ஸர்வஸித்தயே நம:
English: Om Sarvasiddhaye Namah
Meaning: Salutations to the embodiment of all attainments.

57
Sanskrit: ॐ पञ्चहस्ताय नमः।
Tamil: ஓம் பஞ்சஹஸ்தாய நம:
English: Om Panchahastaya Namah
Meaning: Salutations to the five-handed form of the Lord.

58
Sanskrit: ॐ पार्वतीनन्दनाय नमः।
Tamil: ஓம் பார்வதீநந்தனாய நம:
English: Om Parvatinandanaya Namah
Meaning: Salutations to the beloved son who brings joy to Goddess Parvati.

59
Sanskrit: ॐ प्रभवे नमः।
Tamil: ஓம் ப்ரபவே நம:
English: Om Prabhave Namah
Meaning: Salutations to the mighty and sovereign Lord.

60
Sanskrit: ॐ कुमारगुरवे नमः।
Tamil: ஓம் குமாரகுரவே நம:
English: Om Kumaragurave Namah
Meaning: Salutations to the One revered as the teacher of Kumara.

61
Sanskrit: ॐ अक्षोभ्याय नमः।
Tamil: ஓம் அக்ஷோப்யாய நம:
English: Om Akshobhyaya Namah
Meaning: Salutations to the unshakable and serene One.

62
Sanskrit: ॐ कुञ्जरासुरभञ्जनाय नमः।
Tamil: ஓம் குஞ்ஜராஸுரபஞ்சனாய நம:
English: Om Kunjarasurabhanjanaya Namah
Meaning: Salutations to the destroyer of Kunjarasura.

63
Sanskrit: ॐ प्रमोदाय नमः।
Tamil: ஓம் ப்ரமோதாய நம:
English: Om Pramodaya Namah
Meaning: Salutations to the embodiment of divine joy.

64
Sanskrit: ॐ मोदकप्रियाय नमः।
Tamil: ஓம் மோதகப்ரியாய நம:
English: Om Modakapriyaya Namah
Meaning: Salutations to the Lord who delights in modakas.

65
Sanskrit: ॐ कान्तिमते नमः।
Tamil: ஓம் காந்திமதே நம:
English: Om Kantimate Namah
Meaning: Salutations to the radiant and resplendent One.

66
Sanskrit: ॐ धृतिमते नमः।
Tamil: ஓம் த்ருதிமதே நம:
English: Om Dhritimate Namah
Meaning: Salutations to the One endowed with steadfastness and fortitude.

67
Sanskrit: ॐ कामिने नमः।
Tamil: ஓம் காமிநே நம:
English: Om Kamine Namah
Meaning: Salutations to the loving Lord.

68
Sanskrit: ॐ कपित्थपनसप्रियाय नमः।
Tamil: ஓம் கபித்தபனஸப்ரியாய நம:
English: Om Kapitthapanasapriyaya Namah
Meaning: Salutations to the Lord who delights in kapittha and jackfruit.

69
Sanskrit: ॐ ब्रह्मचारिणे नमः।
Tamil: ஓம் ப்ரஹ்மசாரிணே நம:
English: Om Brahmacharine Namah
Meaning: Salutations to the One established in spiritual discipline.

70
Sanskrit: ॐ ब्रह्मरूपिणे नमः।
Tamil: ஓம் ப்ரஹ்மரூபிணே நம:
English: Om Brahmarupine Namah
Meaning: Salutations to the One who is the very form of Brahman.

71
Sanskrit: ॐ ब्रह्मविद्यादिदानभुवे नमः।
Tamil: ஓம் ப்ரஹ்மவித்யாதிதானபுவே நம:
English: Om Brahmavidyadidanabhuve Namah
Meaning: Salutations to the giver of spiritual knowledge and wisdom.

72
Sanskrit: ॐ जिष्णवे नमः।
Tamil: ஓம் ஜிஷ்ணவே நம:
English: Om Jishnave Namah
Meaning: Salutations to the ever-victorious One.

73
Sanskrit: ॐ विष्णुप्रियाय नमः।
Tamil: ஓம் விஷ்ணுப்ரியாய நம:
English: Om Vishnupriyaya Namah
Meaning: Salutations to the One dear to Lord Vishnu.

74
Sanskrit: ॐ भक्तजीविताय नमः।
Tamil: ஓம் பக்தஜீவிதாய நம:
English: Om Bhaktajivitaya Namah
Meaning: Salutations to the One who is the very life and refuge of His devotees.

75
Sanskrit: ॐ जितमन्मथाय नमः।
Tamil: ஓம் ஜிதமன்மதாய நம:
English: Om Jitamanmathaya Namah
Meaning: Salutations to the One who has conquered worldly desire.

76
Sanskrit: ॐ ऐश्वर्यकारणाय नमः।
Tamil: ஓம் ஐஶ்வர்யகாரணாய நம:
English: Om Aishvaryakaranaya Namah
Meaning: Salutations to the source of prosperity and divine abundance.

77
Sanskrit: ॐ ज्यायसे नमः।
Tamil: ஓம் ஜ்யாயஸே நம:
English: Om Jyayase Namah
Meaning: Salutations to the supreme and exalted One.

78
Sanskrit: ॐ यक्षकिन्नरसेविताय नमः।
Tamil: ஓம் யக்ஷகின்னரஸேவிதாய நம:
English: Om Yakshakinnarasevitaya Namah
Meaning: Salutations to the One worshipped by Yakshas and Kinnaras.

79
Sanskrit: ॐ गङ्गासुताय नमः।
Tamil: ஓம் கங்காஸுதாய நம:
English: Om Gangasutaya Namah
Meaning: Salutations to the Lord associated in sacred tradition with Mother Ganga.

80
Sanskrit: ॐ गणाधीशाय नमः।
Tamil: ஓம் கணாதீஶாய நம:
English: Om Ganadhishaya Namah
Meaning: Salutations to the ruler of the Ganas.

81
Sanskrit: ॐ गम्भीरनिनदाय नमः।
Tamil: ஓம் கம்பீரநினதாய நம:
English: Om Gambhiraninadaya Namah
Meaning: Salutations to the One whose divine voice is deep and resonant.

82
Sanskrit: ॐ वटवे नमः।
Tamil: ஓம் வடவே நம:
English: Om Vatave Namah
Meaning: Salutations to the youthful and disciplined One.

83
Sanskrit: ॐ अभीष्टवरदाय नमः।
Tamil: ஓம் அபீஷ்டவரதாய நம:
English: Om Abhishtavaradaya Namah
Meaning: Salutations to the giver of cherished boons.

84
Sanskrit: ॐ ज्योतिषे नमः।
Tamil: ஓம் ஜ்யோதிஷே நம:
English: Om Jyotishe Namah
Meaning: Salutations to the radiant divine light.

85
Sanskrit: ॐ भक्तनिधये नमः।
Tamil: ஓம் பக்தநிதயே நம:
English: Om Bhaktanidhaye Namah
Meaning: Salutations to the treasure and refuge of devotees.

86
Sanskrit: ॐ भावगम्याय नमः।
Tamil: ஓம் பாவகம்யாய நம:
English: Om Bhavagamyaya Namah
Meaning: Salutations to the One who is reached through sincere devotion.

87
Sanskrit: ॐ मङ्गलप्रदाय नमः।
Tamil: ஓம் மங்களப்ரதாய நம:
English: Om Mangalapradaya Namah
Meaning: Salutations to the bestower of auspiciousness.

88
Sanskrit: ॐ अव्यक्ताय नमः।
Tamil: ஓம் அவ்யக்தாய நம:
English: Om Avyaktaya Namah
Meaning: Salutations to the unmanifest Divine Reality.

89
Sanskrit: ॐ अप्राकृतपराक्रमाय नमः।
Tamil: ஓம் அப்ராக்ருதபராக்ரமாய நம:
English: Om Aprakritaparakramaya Namah
Meaning: Salutations to the One of transcendent valour.

90
Sanskrit: ॐ सत्यधर्मिणे नमः।
Tamil: ஓம் ஸத்யதர்மிணே நம:
English: Om Satyadharmine Namah
Meaning: Salutations to the One established in truth and righteousness.

91
Sanskrit: ॐ सखये नमः।
Tamil: ஓம் ஸகயே நம:
English: Om Sakhaye Namah
Meaning: Salutations to the divine friend of His devotees.

92
Sanskrit: ॐ सरसाम्बुनिधये नमः।
Tamil: ஓம் ஸரஸாம்புநிதயே நம:
English: Om Sarasambunidhaye Namah
Meaning: Salutations to the Lord associated with abundance and sacred waters.

93
Sanskrit: ॐ महेशाय नमः।
Tamil: ஓம் மஹேஶாய நம:
English: Om Maheshaya Namah
Meaning: Salutations to the great Lord.

94
Sanskrit: ॐ दिव्याङ्गाय नमः।
Tamil: ஓம் திவ்யாங்காய நம:
English: Om Divyangaya Namah
Meaning: Salutations to the One whose form is divine.

95
Sanskrit: ॐ मणिकिङ्किणीमेखलाय नमः।
Tamil: ஓம் மணிகிங்கிணீமேகலாய நம:
English: Om Manikinkinimekhalaya Namah
Meaning: Salutations to the Lord adorned with a jewelled, tinkling girdle.

96
Sanskrit: ॐ समस्तदेवतामूर्तये नमः।
Tamil: ஓம் ஸமஸ்ததேவதாமூர்தயே நம:
English: Om Samastadevatamurtaye Namah
Meaning: Salutations to the One who embodies all divine forms.

97
Sanskrit: ॐ सहिष्णवे नमः।
Tamil: ஓம் ஸஹிஷ்ணவே நம:
English: Om Sahishnave Namah
Meaning: Salutations to the patient and forbearing Lord.

98
Sanskrit: ॐ सततोत्थिताय नमः।
Tamil: ஓம் ஸததோத்திதாய நம:
English: Om Satatotthitaya Namah
Meaning: Salutations to the One who is ever vigilant and active.

99
Sanskrit: ॐ विघातकारिणे नमः।
Tamil: ஓம் விகாதகாரிணே நம:
English: Om Vighatakarine Namah
Meaning: Salutations to the One who destroys harmful forces and impediments.

100
Sanskrit: ॐ विश्वग्दृशे नमः।
Tamil: ஓம் விஶ்வக்த்ருஶே நம:
English: Om Vishvagdrishe Namah
Meaning: Salutations to the all-seeing One.

101
Sanskrit: ॐ विश्वरक्षाकृते नमः।
Tamil: ஓம் விஶ்வரக்ஷாக்ருதே நம:
English: Om Vishvarakshakrite Namah
Meaning: Salutations to the protector of the universe.

102
Sanskrit: ॐ कल्याणगुरवे नमः।
Tamil: ஓம் கல்யாணகுரவே நம:
English: Om Kalyanagurave Namah
Meaning: Salutations to the divine teacher who leads us towards auspiciousness.

103
Sanskrit: ॐ उन्मत्तवेषाय नमः।
Tamil: ஓம் உன்மத்தவேஷாய நம:
English: Om Unmattaveshaya Namah
Meaning: Salutations to the Lord who can assume a form beyond worldly conventions.

104
Sanskrit: ॐ अपराजिते नमः।
Tamil: ஓம் அபராஜிதே நம:
English: Om Aparajite Namah
Meaning: Salutations to the unconquered and invincible One.

105
Sanskrit: ॐ समस्तजगदाधाराय नमः।
Tamil: ஓம் ஸமஸ்தஜகதாதாராய நம:
English: Om Samastajagadadharaya Namah
Meaning: Salutations to the support and foundation of the entire universe.

106
Sanskrit: ॐ सर्वैश्वर्यप्रदाय नमः।
Tamil: ஓம் ஸர்வைஶ்வர்யப்ரதாய நம:
English: Om Sarvaishvaryapradaya Namah
Meaning: Salutations to the bestower of prosperity and abundance.

107
Sanskrit: ॐ आक्रान्तचिदचित्प्रभवे नमः।
Tamil: ஓம் ஆக்ராந்தசிதசித்ப்ரபவே நம:
English: Om Akrantachidachitprabhave Namah
Meaning: Salutations to the Lord whose power pervades all that is conscious and unconscious.

108
Sanskrit: ॐ श्रीविघ्नेश्वराय नमः।
Tamil: ஓம் ஶ்ரீவிக்னேஶ்வராய நம:
English: Om Shri Vighneshvaraya Namah
Meaning: Salutations to Sri Vighneshwara, the Lord of obstacles and their remover.

A Garland of Names, A Journey Within

Chanting the 108 names of Ganesha is not only about asking Him to remove the obstacles that stand before us. Perhaps it is also about asking for the wisdom to recognise which obstacles need to be removed, which need to be faced, and what they have come to teach us.

May Vighnaharta clear the path before us.

May Prajnaya bless us with wisdom.

May Sukhanidhaye fill our hearts with happiness.

May Mangalapradaya fill our lives with auspiciousness.

वक्रतुण्ड महाकाय सूर्यकोटि समप्रभ।

निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा॥

Vakratunda Mahakaya Suryakoti Samaprabha

Nirvighnam Kuru Me Deva Sarva-Karyeshu Sarvada

O Lord with the curved trunk and magnificent form, whose brilliance is like millions of suns, please remove the obstacles from all my endeavours, always.

ॐ गं गणपतये नमः।

#GaneshaAshtottara #108NamesOfGanesha #LordGanesha #Ganapati #SukanyasMusings

Lakshmi Ashtottara Shatanamavali: 108 Names in Sanskrit, Tamil and English

Lakshmi Ashtottara Shatanamavali: A Garland of 108 Names That Reveals the True Meaning of Prosperity

When we hear the name Lakshmi, the first thought that often comes to mind is wealth. Yet the sacred idea of Lakshmi is far wider and deeper than money alone. She is the presence of nourishment, knowledge, compassion, contentment, beauty, fertility, courage, good character, auspiciousness and harmony. Wealth without wisdom may disappear. Success without peace may feel empty. A house filled with possessions but devoid of kindness cannot truly be called prosperous.

The Lakshmi Ashtottara Shatanamavali reminds us of this larger meaning of abundance. Through 108 sacred names, Goddess Mahalakshmi is worshipped as Prakriti, the source of creation; Vidya, sacred knowledge; Karuna, compassion; Pushti, nourishment; Tushti, contentment; Lokamatri, the Mother of the world; and Bhuvaneshwari, the sovereign of all worlds.

Each name is a mantra. Together, the names form a beautiful garland of praise offered at the feet of the Divine Mother.

What Does Ashtottara Shatanamavali Mean?

The Sanskrit expression Ashtottara Shatanamavali means a garland or sequence of 108 names.

Ashtottara Shata means one hundred and eight, while Namavali means a garland or series of names. Each name reveals one quality, power, form or divine aspect of the deity.

The number 108 has long held a sacred place in Hindu worship and spiritual practice. A traditional japa mala commonly contains 108 beads, and many deities are worshipped through a set of 108 names. Rather than merely counting, the repetition helps the mind slow down, turn inward and remain steadily focused on the divine.

Lakshmi Is More Than Material Wealth

The Ashtottara teaches us that prosperity has many dimensions.

As Vidya, Lakshmi is knowledge.

As Buddhi, she is intelligence and discernment.

As Karuna, she is compassion.

As Pushti, she is health, nourishment and growth.

As Tushti, she is contentment.

As Dharmanilaya, she is the abode of righteousness.

As Dhanadhanyakari, she blesses the home with wealth and food.

As Lokashokavinashini, she removes the sorrow of the world.

As Shubhaprada, she bestows auspiciousness.

Therefore, invoking Lakshmi is not simply a prayer for money. It is a prayer that abundance should enter our lives in a dharmic form and remain accompanied by wisdom, generosity, gratitude, health and peace.

How Is the Lakshmi Ashtottara Chanted?

The Namavali may be chanted during daily worship or on Fridays, Pournami, Deepavali, Navaratri and Varalakshmi Vratham. The puja space may be cleaned and a lamp lit before a picture, vigraham or kalasam representing Goddess Lakshmi.

Flowers, flower petals, kumkum or akshata may be offered with each name. Every invocation begins with Om and ends with Namah, expressing reverence and surrender. A devotee may also simply sit quietly and chant the names with devotion when elaborate worship is not possible.

There is no need to rush. Clear, sincere chanting is more meaningful than speed. Those following an established family sampradaya should always give precedence to the form taught in their own home or by their guru.

A Note on Pronunciation and Traditional Variations

The English version below is a Roman transliteration to help readers follow the Sanskrit pronunciation. The final word Namah is sometimes spoken as Namaha in everyday chanting.

Small textual variations occur among regional prayer books and family traditions. For example, some versions use Kshamayai in place of Kamakshyai, while a few use Krodhasambhavayai in place of Kshirodasambhavayai. Some also differ slightly in how one or two compound names are divided. Such variations are natural in a living oral tradition. The important practice is to follow one internally consistent version and respect one's family custom.

The version presented here uses Kamakshyai, Kshirodasambhavayai and Anugrahapradayai and contains 108 invocations.

Sri Lakshmi Ashtottara Shatanamavali

The 108 Names in Sanskrit, Tamil and English With Meanings

1

Sanskrit: ॐ प्रकृत्यै नमः।

Tamil: ஓம் ப்ரக்ருத்யை நம:

English: Om Prakrityai Namah

Meaning: Salutations to the primordial source of nature.

2

Sanskrit: ॐ विकृत्यै नमः।

Tamil: ஓம் விக்ருத்யை நம:

English: Om Vikrityai Namah

Meaning: Salutations to her who appears in countless forms.

3

Sanskrit: ॐ विद्यायै नमः।

Tamil: ஓம் வித்யாயை நம:

English: Om Vidyayai Namah

Meaning: Salutations to the embodiment of sacred knowledge.

4

Sanskrit: ॐ सर्वभूतहितप्रदायै नमः।

Tamil: ஓம் ஸர்வபூதஹிதப்ரதாயை நம:

English: Om Sarvabhutahitapradayai Namah

Meaning: Salutations to the bestower of welfare upon all beings.

5

Sanskrit: ॐ श्रद्धायै नमः।

Tamil: ஓம் ஶ்ரத்தாயை நம:

English: Om Shraddhayai Namah

Meaning: Salutations to the embodiment of faith and devotion.

6

Sanskrit: ॐ विभूत्यै नमः।

Tamil: ஓம் விபூத்யை நம:

English: Om Vibhutyai Namah

Meaning: Salutations to divine glory and abundance.

7

Sanskrit: ॐ सुरभ्यै नमः।

Tamil: ஓம் ஸுரப்யை நம:

English: Om Surabhyai Namah

Meaning: Salutations to the divine and fragrant one.

8

Sanskrit: ॐ परमात्मिकायै नमः।

Tamil: ஓம் பரமாத்மிகாயை நம:

English: Om Paramatmikayai Namah

Meaning: Salutations to the indwelling Supreme Self.

9

Sanskrit: ॐ वाचे नमः।

Tamil: ஓம் வாசே நம:

English: Om Vache Namah

Meaning: Salutations to the embodiment of divine speech.

10

Sanskrit: ॐ पद्मालयायै नमः।

Tamil: ஓம் பத்மாலயாயை நம:

English: Om Padmalayayai Namah

Meaning: Salutations to her who dwells in the lotus.

11

Sanskrit: ॐ पद्मायै नमः।

Tamil: ஓம் பத்மாயை நம:

English: Om Padmayai Namah

Meaning: Salutations to the lotus-like Goddess.

12

Sanskrit: ॐ शुचये नमः।

Tamil: ஓம் ஶுசயே நம:

English: Om Shuchaye Namah

Meaning: Salutations to the pure and radiant one.

13

Sanskrit: ॐ स्वाहायै नमः।

Tamil: ஓம் ஸ்வாஹாயை நம:

English: Om Svahayai Namah

Meaning: Salutations to the sacred power of offerings made to the Devas.

14

Sanskrit: ॐ स्वधायै नमः।

Tamil: ஓம் ஸ்வதாயை நம:

English: Om Svadhayai Namah

Meaning: Salutations to the sacred power of offerings made to the ancestors.

15

Sanskrit: ॐ सुधायै नमः।

Tamil: ஓம் ஸுதாயை நம:

English: Om Sudhayai Namah

Meaning: Salutations to her who is divine nectar.

16

Sanskrit: ॐ धन्यायै नमः।

Tamil: ஓம் தன்யாயை நம:

English: Om Dhanyayai Namah

Meaning: Salutations to the blessed and auspicious one.

17

Sanskrit: ॐ हिरण्मय्यै नमः।

Tamil: ஓம் ஹிரண்மய்யை நம:

English: Om Hiranmayyai Namah

Meaning: Salutations to the golden and radiant one.

18

Sanskrit: ॐ लक्ष्म्यै नमः।

Tamil: ஓம் லக்ஷ்ம்யை நம:

English: Om Lakshmyai Namah

Meaning: Salutations to the Goddess of auspicious prosperity.

19

Sanskrit: ॐ नित्यपुष्टायै नमः।

Tamil: ஓம் நித்யபுஷ்டாயை நம:

English: Om Nityapushtayai Namah

Meaning: Salutations to the eternally nourishing one.

20

Sanskrit: ॐ विभावर्यै नमः।

Tamil: ஓம் விபாவர்யை நம:

English: Om Vibhavaryai Namah

Meaning: Salutations to the luminous one.

21

Sanskrit: ॐ अदित्यै नमः।

Tamil: ஓம் அதித்யை நம:

English: Om Adityai Namah

Meaning: Salutations to her who is Aditi, the boundless mother.

22

Sanskrit: ॐ दित्यै नमः।

Tamil: ஓம் தித்யை நம:

English: Om Dityai Namah

Meaning: Salutations to her who is Diti, mother of a mighty lineage.

23

Sanskrit: ॐ दीपायै नमः।

Tamil: ஓம் தீபாயை நம:

English: Om Dipayai Namah

Meaning: Salutations to her who shines like a sacred lamp.

24

Sanskrit: ॐ वसुधायै नमः।

Tamil: ஓம் வஸுதாயை நம:

English: Om Vasudhayai Namah

Meaning: Salutations to the Earth and the giver of wealth.

25

Sanskrit: ॐ वसुधारिण्यै नमः।

Tamil: ஓம் வஸுதாரிண்யை நம:

English: Om Vasudharinyai Namah

Meaning: Salutations to the sustainer of the Earth.

26

Sanskrit: ॐ कमलायै नमः।

Tamil: ஓம் கமலாயை நம:

English: Om Kamalayai Namah

Meaning: Salutations to the lotus Goddess.

27

Sanskrit: ॐ कान्तायै नमः।

Tamil: ஓம் காந்தாயை நம:

English: Om Kantayai Namah

Meaning: Salutations to the beautiful and beloved one.

28

Sanskrit: ॐ कामाक्ष्यै नमः।

Tamil: ஓம் காமாக்ஷ்யை நம:

English: Om Kamakshyai Namah

Meaning: Salutations to her whose compassionate eyes fulfil worthy desires.

29

Sanskrit: ॐ क्षीरोदसम्भवायै नमः।

Tamil: ஓம் க்ஷீரோதஸம்பவாயை நம:

English: Om Kshirodasambhavayai Namah

Meaning: Salutations to her who arose from the Ocean of Milk.

30

Sanskrit: ॐ अनुग्रहप्रदायै नमः।

Tamil: ஓம் அனுக்ரஹப்ரதாயை நம:

English: Om Anugrahapradayai Namah

Meaning: Salutations to the bestower of grace.

31

Sanskrit: ॐ बुद्धये नमः।

Tamil: ஓம் புத்தயே நம:

English: Om Buddhaye Namah

Meaning: Salutations to the embodiment of wisdom and intelligence.

32

Sanskrit: ॐ अनघायै नमः।

Tamil: ஓம் அனகாயை நம:

English: Om Anaghayai Namah

Meaning: Salutations to the sinless and stainless one.

33

Sanskrit: ॐ हरिवल्लभायै नमः।

Tamil: ஓம் ஹரிவல்லபாயை நம:

English: Om Harivallabhayai Namah

Meaning: Salutations to the beloved of Lord Hari.

34

Sanskrit: ॐ अशोकायै नमः।

Tamil: ஓம் அஶோகாயை நம:

English: Om Ashokayai Namah

Meaning: Salutations to the remover of sorrow.

35

Sanskrit: ॐ अमृतायै नमः।

Tamil: ஓம் அம்ருதாயை நம:

English: Om Amritayai Namah

Meaning: Salutations to the immortal and nectar-like one.

36

Sanskrit: ॐ दीप्तायै नमः।

Tamil: ஓம் தீப்தாயை நம:

English: Om Diptayai Namah

Meaning: Salutations to the ever-radiant one.

37

Sanskrit: ॐ लोकशोकविनाशिन्यै नमः।

Tamil: ஓம் லோகஶோகவிநாஶின்யை நம:

English: Om Lokashokavinashinyai Namah

Meaning: Salutations to the destroyer of the world's sorrow.

38

Sanskrit: ॐ धर्मनिलयायै नमः।

Tamil: ஓம் தர்மநிலயாயை நம:

English: Om Dharmanilayayai Namah

Meaning: Salutations to the abode of Dharma.

39

Sanskrit: ॐ करुणायै नमः।

Tamil: ஓம் கருணாயை நம:

English: Om Karunayai Namah

Meaning: Salutations to the embodiment of compassion.

40

Sanskrit: ॐ लोकमात्रे नमः।

Tamil: ஓம் லோகமாத்ரே நம:

English: Om Lokamatre Namah

Meaning: Salutations to the Mother of the world.

41

Sanskrit: ॐ पद्मप्रियायै नमः।

Tamil: ஓம் பத்மப்ரியாயை நம:

English: Om Padmapriyayai Namah

Meaning: Salutations to her who loves the lotus.

42

Sanskrit: ॐ पद्महस्तायै नमः।

Tamil: ஓம் பத்மஹஸ்தாயை நம:

English: Om Padmahastayai Namah

Meaning: Salutations to her who holds a lotus in her hand.

43

Sanskrit: ॐ पद्माक्ष्यै नमः।

Tamil: ஓம் பத்மாக்ஷ்யை நம:

English: Om Padmakshyai Namah

Meaning: Salutations to the lotus-eyed Goddess.

44

Sanskrit: ॐ पद्मसुन्दर्यै नमः।

Tamil: ஓம் பத்மஸுந்தர்யை நம:

English: Om Padmasundaryai Namah

Meaning: Salutations to her who is beautiful like a lotus.

45

Sanskrit: ॐ पद्मोद्भवायै नमः।

Tamil: ஓம் பத்மோத்பவாயை நம:

English: Om Padmodbhavayai Namah

Meaning: Salutations to her who was born from the lotus.

46

Sanskrit: ॐ पद्ममुख्यै नमः।

Tamil: ஓம் பத்மமுக்யை நம:

English: Om Padmamukhyai Namah

Meaning: Salutations to her whose face resembles a lotus.

47

Sanskrit: ॐ पद्मनाभप्रियायै नमः।

Tamil: ஓம் பத்மநாபப்ரியாயை நம:

English: Om Padmanabhapriyayai Namah

Meaning: Salutations to the beloved of Lord Padmanabha.

48

Sanskrit: ॐ रमायै नमः।

Tamil: ஓம் ரமாயை நம:

English: Om Ramayai Namah

Meaning: Salutations to Rama, the giver of joy and delight.

49

Sanskrit: ॐ पद्ममालाधरायै नमः।

Tamil: ஓம் பத்மமாலாதராயை நம:

English: Om Padmamaladharayai Namah

Meaning: Salutations to her who wears a garland of lotuses.

50

Sanskrit: ॐ देव्यै नमः।

Tamil: ஓம் தேவ்யை நம:

English: Om Devyai Namah

Meaning: Salutations to the Divine Goddess.

51

Sanskrit: ॐ पद्मिन्यै नमः।

Tamil: ஓம் பத்மின்யை நம:

English: Om Padminyai Namah

Meaning: Salutations to the lotus-like one.

52

Sanskrit: ॐ पद्मगन्धिन्यै नमः।

Tamil: ஓம் பத்மகந்தின்யை நம:

English: Om Padmagandhinyai Namah

Meaning: Salutations to her who carries the fragrance of the lotus.

53

Sanskrit: ॐ पुण्यगन्धायै नमः।

Tamil: ஓம் புண்யகந்தாயை நம:

English: Om Punyagandhayai Namah

Meaning: Salutations to her whose fragrance is sacred.

54

Sanskrit: ॐ सुप्रसन्नायै नमः।

Tamil: ஓம் ஸுப்ரஸன்னாயை நம:

English: Om Suprasannayai Namah

Meaning: Salutations to the serene and gracious one.

55

Sanskrit: ॐ प्रसादाभिमुख्यै नमः।

Tamil: ஓம் ப்ரஸாதாபிமுக்யை நம:

English: Om Prasadabhimukhyai Namah

Meaning: Salutations to her who is ever inclined to grant grace.

56

Sanskrit: ॐ प्रभायै नमः।

Tamil: ஓம் ப்ரபாயை நம:

English: Om Prabhayai Namah

Meaning: Salutations to the embodiment of radiance.

57

Sanskrit: ॐ चन्द्रवदनायै नमः।

Tamil: ஓம் சந்த்ரவதனாயை நம:

English: Om Chandravadanayai Namah

Meaning: Salutations to her whose face is like the moon.

58

Sanskrit: ॐ चन्द्रायै नमः।

Tamil: ஓம் சந்த்ராயை நம:

English: Om Chandrayai Namah

Meaning: Salutations to the moon-like one.

59

Sanskrit: ॐ चन्द्रसहोदर्यै नमः।

Tamil: ஓம் சந்த்ரஸஹோதர்யை நம:

English: Om Chandrasahodaryai Namah

Meaning: Salutations to the sister of the Moon, both born from the cosmic ocean.

60

Sanskrit: ॐ चतुर्भुजायै नमः।

Tamil: ஓம் சதுர்புஜாயை நம:

English: Om Chaturbhujayai Namah

Meaning: Salutations to the four-armed Goddess.

61

Sanskrit: ॐ चन्द्ररूपायै नमः।

Tamil: ஓம் சந்த்ரரூபாயை நம:

English: Om Chandrarupayai Namah

Meaning: Salutations to her whose form is cool and radiant like the moon.

62

Sanskrit: ॐ इन्दिरायै नमः।

Tamil: ஓம் இந்திராயை நம:

English: Om Indirayai Namah

Meaning: Salutations to Indira, the splendid Goddess.

63

Sanskrit: ॐ इन्दुशीतलायै नमः।

Tamil: ஓம் இந்துஶீதலாயை நம:

English: Om Indushitalayai Namah

Meaning: Salutations to her who is soothing and cool like moonlight.

64

Sanskrit: ॐ आह्लादजनन्यै नमः।

Tamil: ஓம் ஆஹ்லாதஜனன்யை நம:

English: Om Ahladajananyai Namah

Meaning: Salutations to the Mother who gives joy.

65

Sanskrit: ॐ पुष्ट्यै नमः।

Tamil: ஓம் புஷ்ட்யை நம:

English: Om Pushtyai Namah

Meaning: Salutations to the embodiment of nourishment and growth.

66

Sanskrit: ॐ शिवायै नमः।

Tamil: ஓம் ஶிவாயை நம:

English: Om Shivayai Namah

Meaning: Salutations to the auspicious one.

67

Sanskrit: ॐ शिवकर्यै नमः।

Tamil: ஓம் ஶிவகர்யை நம:

English: Om Shivakaryai Namah

Meaning: Salutations to her who brings about auspiciousness.

68

Sanskrit: ॐ सत्यै नमः।

Tamil: ஓம் ஸத்யை நம:

English: Om Satyai Namah

Meaning: Salutations to the embodiment of truth.

69

Sanskrit: ॐ विमलायै नमः।

Tamil: ஓம் விமலாயை நம:

English: Om Vimalayai Namah

Meaning: Salutations to the stainless and pure one.

70

Sanskrit: ॐ विश्वजनन्यै नमः।

Tamil: ஓம் விஶ்வஜனன்யை நம:

English: Om Vishvajananyai Namah

Meaning: Salutations to the Mother of the universe.

71

Sanskrit: ॐ तुष्ट्यै नमः।

Tamil: ஓம் துஷ்ட்யை நம:

English: Om Tushtyai Namah

Meaning: Salutations to the embodiment of contentment.

72

Sanskrit: ॐ दारिद्र्यनाशिन्यै नमः।

Tamil: ஓம் தாரித்ர்யநாஶின்யை நம:

English: Om Daridryanashinyai Namah

Meaning: Salutations to the destroyer of poverty and deprivation.

73

Sanskrit: ॐ प्रीतिपुष्करिण्यै नमः।

Tamil: ஓம் ப்ரீதிபுஷ்கரிண்யை நம:

English: Om Pritipushkarinyai Namah

Meaning: Salutations to the sacred fountain of love and joy.

74

Sanskrit: ॐ शान्तायै नमः।

Tamil: ஓம் ஶாந்தாயை நம:

English: Om Shantayai Namah

Meaning: Salutations to the peaceful one.

75

Sanskrit: ॐ शुक्लमाल्याम्बरायै नमः।

Tamil: ஓம் ஶுக்லமால்யாம்பராயை நம:

English: Om Shuklamalyambarayai Namah

Meaning: Salutations to her who wears white garlands and garments.

76

Sanskrit: ॐ श्रियै नमः।

Tamil: ஓம் ஶ்ரியை நம:

English: Om Shriyai Namah

Meaning: Salutations to Shri, the presence of auspicious abundance.

77

Sanskrit: ॐ भास्कर्यै नमः।

Tamil: ஓம் பாஸ்கர்யை நம:

English: Om Bhaskaryai Namah

Meaning: Salutations to her who shines like the sun.

78

Sanskrit: ॐ बिल्वनिलयायै नमः।

Tamil: ஓம் பில்வநிலயாயை நம:

English: Om Bilvanilayayai Namah

Meaning: Salutations to her who dwells in the sacred bilva tree.

79

Sanskrit: ॐ वरारोहायै नमः।

Tamil: ஓம் வராரோஹாயை நம:

English: Om Vararohayai Namah

Meaning: Salutations to her of graceful and exalted bearing.

80

Sanskrit: ॐ यशस्विन्यै नमः।

Tamil: ஓம் யஶஸ்வின்யை நம:

English: Om Yashasvinyai Namah

Meaning: Salutations to the glorious and renowned one.

81

Sanskrit: ॐ वसुन्धरायै नमः।

Tamil: ஓம் வஸுந்தராயை நம:

English: Om Vasundharayai Namah

Meaning: Salutations to the Earth who bears all treasures.

82

Sanskrit: ॐ उदाराङ्गायै नमः।

Tamil: ஓம் உதாராங்காயை நம:

English: Om Udarangayai Namah

Meaning: Salutations to the noble and generous one.

83

Sanskrit: ॐ हरिण्यै नमः।

Tamil: ஓம் ஹரிண்யை நம:

English: Om Harinyai Namah

Meaning: Salutations to the golden-hued and gentle one.

84

Sanskrit: ॐ हेममालिन्यै नमः।

Tamil: ஓம் ஹேமமாலின்யை நம:

English: Om Hemamalinyai Namah

Meaning: Salutations to her who wears a golden garland.

85

Sanskrit: ॐ धनधान्यकर्यै नमः।

Tamil: ஓம் தனதான்யகர்யை நம:

English: Om Dhanadhanyakaryai Namah

Meaning: Salutations to the giver of wealth and grain.

86

Sanskrit: ॐ सिद्धये नमः।

Tamil: ஓம் ஸித்தயே நம:

English: Om Siddhaye Namah

Meaning: Salutations to the embodiment of accomplishment and perfection.

87

Sanskrit: ॐ स्त्रैणसौम्यायै नमः।

Tamil: ஓம் ஸ்த்ரைணஸௌம்யாயை நம:

English: Om Strainasaumyayai Namah

Meaning: Salutations to the gentle and gracious Goddess.

88

Sanskrit: ॐ शुभप्रदायै नमः।

Tamil: ஓம் ஶுபப்ரதாயை நம:

English: Om Shubhapradayai Namah

Meaning: Salutations to the bestower of auspiciousness.

89

Sanskrit: ॐ नृपवेश्मगतानन्दायै नमः।

Tamil: ஓம் ந்ருபவேஶ்மகதாநந்தாயை நம:

English: Om Nripaveshmagatanandayai Namah

Meaning: Salutations to her who brings joy to royal dwellings.

90

Sanskrit: ॐ वरलक्ष्म्यै नमः।

Tamil: ஓம் வரலக்ஷ்ம்யை நம:

English: Om Varalakshmyai Namah

Meaning: Salutations to Varalakshmi, the giver of worthy boons.

91

Sanskrit: ॐ वसुप्रदायै नमः।

Tamil: ஓம் வஸுப்ரதாயை நம:

English: Om Vasupradayai Namah

Meaning: Salutations to the bestower of treasures.

92

Sanskrit: ॐ शुभायै नमः।

Tamil: ஓம் ஶுபாயை நம:

English: Om Shubhayai Namah

Meaning: Salutations to the auspicious one.

93

Sanskrit: ॐ हिरण्यप्राकारायै नमः।

Tamil: ஓம் ஹிரண்யப்ராகாராயை நம:

English: Om Hiranyaprakarayai Namah

Meaning: Salutations to her who is surrounded by golden splendour.

94

Sanskrit: ॐ समुद्रतनयायै नमः।

Tamil: ஓம் ஸமுத்ரதநயாயை நம:

English: Om Samudratanayayai Namah

Meaning: Salutations to the daughter of the cosmic ocean.

95

Sanskrit: ॐ जयायै नमः।

Tamil: ஓம் ஜயாயை நம:

English: Om Jayayai Namah

Meaning: Salutations to the victorious one.

96

Sanskrit: ॐ मङ्गलादेव्यै नमः।

Tamil: ஓம் மங்கலாதேவ்யை நம:

English: Om Mangaladevyai Namah

Meaning: Salutations to the Goddess of auspiciousness.

97

Sanskrit: ॐ विष्णुवक्षस्स्थलस्थितायै नमः।

Tamil: ஓம் விஷ்ணுவக்ஷஸ்ஸ்தலஸ்திதாயை நம:

English: Om Vishnuvakshassthalasthitayai Namah

Meaning: Salutations to her who dwells upon the heart of Lord Vishnu.

98

Sanskrit: ॐ विष्णुपत्न्यै नमः।

Tamil: ஓம் விஷ்ணுபத்ந்யை நம:

English: Om Vishnupatnyai Namah

Meaning: Salutations to the consort of Lord Vishnu.

99

Sanskrit: ॐ प्रसन्नाक्ष्यै नमः।

Tamil: ஓம் ப்ரஸன்னாக்ஷ்யை நம:

English: Om Prasannakshyai Namah

Meaning: Salutations to her whose gaze is gracious and serene.

100

Sanskrit: ॐ नारायणसमाश्रितायै नमः।

Tamil: ஓம் நாராயணஸமாஶ்ரிதாயை நம:

English: Om Narayanasamashritayai Namah

Meaning: Salutations to her who is eternally united with Narayana.

101

Sanskrit: ॐ दारिद्र्यध्वंसिन्यै नमः।

Tamil: ஓம் தாரித்ர்யத்வம்ஸின்யை நம:

English: Om Daridryadhvamsinyai Namah

Meaning: Salutations to the destroyer of poverty and want.

102

Sanskrit: ॐ देव्यै नमः।

Tamil: ஓம் தேவ்யை நம:

English: Om Devyai Namah

Meaning: Salutations to the Supreme Goddess.

103

Sanskrit: ॐ सर्वोपद्रववारिण्यै नमः।

Tamil: ஓம் ஸர்வோபத்ரவவாரிண்யை நம:

English: Om Sarvopadravavarinyai Namah

Meaning: Salutations to her who wards off every affliction.

104

Sanskrit: ॐ नवदुर्गायै नमः।

Tamil: ஓம் நவது³ர்காயை நம:

English: Om Navadurgayai Namah

Meaning: Salutations to her who embodies the nine forms of Durga.

105

Sanskrit: ॐ महाकाल्यै नमः।

Tamil: ஓம் மஹாகால்யை நம:

English: Om Mahakalyai Namah

Meaning: Salutations to her who is Mahakali.

106

Sanskrit: ॐ ब्रह्माविष्णुशिवात्मिकायै नमः।

Tamil: ஓம் ப்ரஹ்மாவிஷ்ணுஶிவாத்மிகாயை நம:

English: Om Brahmavishnushivatmikayai Namah

Meaning: Salutations to her who is the essence of Brahma, Vishnu and Shiva.

107

Sanskrit: ॐ त्रिकालज्ञानसम्पन्नायै नमः।

Tamil: ஓம் த்ரிகாலஜ்ஞாநஸம்பந்நாயை நம:

English: Om Trikalajnanasampannayai Namah

Meaning: Salutations to her who possesses knowledge of past, present and future.

108

Sanskrit: ॐ भुवनेश्वर्यै नमः।

Tamil: ஓம் புவநேஶ்வர்யை நம:

English: Om Bhuvaneshvaryai Namah

Meaning: Salutations to the sovereign Mother of all worlds.

॥ इति श्रीलक्ष्म्यष्टोत्तरशतनामावलिः सम्पूर्णा ॥

இதி ஶ்ரீலக்ஷ்ம்யஷ்டோத்தரஶதநாமாவளி ஸம்பூர்ணம்.

Iti Sri Lakshmi Ashtottara Shatanamavali Sampurnam.

A Prayer for Abundance With Awareness

The Lakshmi Ashtottara Shatanamavali teaches that true prosperity is not measured only by what we possess. It is also seen in the food that nourishes us, the knowledge that guides us, the compassion that softens us, the courage that sustains us and the contentment that allows us to recognise our blessings.

To chant these 108 names is to invite the many dimensions of Lakshmi into our consciousness. It is a prayer not merely to receive, but also to become worthy custodians of what we receive. When abundance is accompanied by Dharma, gratitude and generosity, it becomes a blessing not only to one home but to the wider world.

"Om Shreem Mahalakshmyai Namah".

#LakshmiAshtottara #Mahalakshmi #SanskritShlokas #SanatanaDharma

BHAGAVAD GITA - CHAPTER 12 (BHAKTI YOGA) - THE PATH TO DEVOTION

BHAGAVAD GITA - CHAPTER 12 (BHAKTI YOGA) - THE PATH TO DEVOTION

CHAPTER 12 (BHAKTI YOGA)

Shree Gurubhyo Namaha Harihi Om

*अथ द्वादशोऽध्यायः*

Atha Dvaa-dasha Adhyaa-yaha

Meaning:  Salutations to the Guru (Divine preceptor). And here the 12th Chapter.

अर्जुन उवाच

एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१२- १॥

Arjuna Uvaacha

Yevam Sathatha Yukthaa Ye' Bhakthaah-stvaam Paryupaasate

Ye' Chaapya-ksharam Avyaktham Teshaam Ke' Yoga 

Vittamaaha ||1||

Arjuna said:

Those devotees, constantly united in you, worship you, and those devotees who worship the imperishable, the unmanifest, between them, who is the superior knower of yoga?

Word to word Meaning:

evam : in this manner

satatayuktaa : constantly united

ye : those who

bhaktaahaa : devotees

tvaam : you

paryupaasate : worship you

ye : those who

cha : and

api : also

aksharam : imperishable

avyaktam : unmanifest

teshaam : between them

ke : who is

yogavittamaahaa : superior knower of yoga

Meaning: The first chapter of the Gita addressed the confusion of Arjuna arising out of his lack of identity, and of not knowing his duty on the battlefield. Chapters two to five explained what is the true nature of the individual, and using karma yoga to purify oneself. Chapter six explained how to remain constantly in one’s true nature through the yoga of meditation. Chapters seven to ten gave us an elaborate description of Ishvara, culminating with the vision of the cosmic form in the eleventh chapter.

The theme of this chapter is bhakti yoga, the yoga of devotion to Ishvara. Throughout the Gita, Shri Krishna has said, “perform actions for me”, “become devoted to me”, “make me your supreme goal”. But we have to first know, who is this “me” that is to be worshipped? There are some places in the Gita where Shri Krishna has described himself as imperishable, unmanifest, not visible to our senses. Conversely, he has shown his visible cosmic form to Arjuna in the previous chapter. In India, most devotees worship images of their chosen deities in their homes and temples.

So then, Arjuna wants to know, who is the superior devotee? Is it the one who worships the unmanifest, or is it one who worships the manifest? There is a well-known Marathi bhajan (devotional song) that asks the very same question : do I call you saguna or nirguna? Saguna means one with attributes, one that can be seen and felt. Nirguna means one that has no attributes. It is a tough choice for Shri Krishna. He answers the question in the next shloka.

श्रीभगवानुवाच

Sri Bhagavaan Uvaacha

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२- २॥

Mayyaa Veshya Mano Ye' Maam Nithya Yukthaa Upaasathe

Shraddha-yaa Parayopethaaha The' Me' Yuktha Thamaa-

mathaaha ||2||

Gist

Shree Bhagavaan said:

Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.

Word to Word Meaning

mayi : in me

aaveshya : fixing

manaha : mind

ye : those who

maam : my

nityayuktaa : constantly engaged

upaasate : worship

shraddhayaa : with faith

parayaa : supreme

upetaahaa : endowed

te : those

me : my

yuktatamaahaa : superior in yoga

mataahaa: opinion

Meaning

Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.

Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.

Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.

So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥१२- ३॥

Ye' Tvakshram Anirdeshyam Avyaktham Paryu-paasathe

Sarvathra-gam Achintyam Cha Kootastham Achalam 

Dhruvam ||3||

Gist -And, those who steadfastly worship the imperishable, indefinable, all pervading, inconceivable, unchangeable, immovable and eternal.

Word to Word Meaning

ye : those who

tu : and

aksharam : imperishable

anirdeshyam : indefinable

avyaktam : unmanifest

paryupaasate : steadfastly worship

satvatragam : all pervading

achintyam : inconceivable

cha : and

kootashtam : unchangeable

achalam : immovable

dhruvam : eternal

Meaning

In response to Arjuna’s question, Shri Krishna earlier described the seeker who worshipped Ishvara as “saguna”, an entity with form. In this and the next shloka, he described the seeker who worships the “nirguna”, the formless Ishvara. Shri Krishna wants to clearly differentiate the formless from the formful, so he provides a list of adjectives to describe the formless Ishvara, to the extent that it is possible to do so.

“Aksharam” refers to that which does not decay, that which is imperishable. The seeker negates everything that he encounters as perishable, so only the subject remains. “Anirdeshyam” is that which cannot be described or defined by the speech and mind. “Avyaktam” refers to anything that is not accessible to our senses, something that is invisible. “Sarvatragam” is that which is not limited by space, that which pervades everywhere and everything. “Achintyam” is that which cannot be conceived as a thought by the mind.

Anything that is filled with fault is called “koota”. So that by which the defect-ridden maaya and its activities look real is called “kootastha”, the foundation or base on which maaya appears. “Kootastha” also means anvil which denotes changelessness in time. “Achalam” refers to fixity, changelessness in space. “Dhruvam” is that which is eternal and deathless. In this manner, a seeker worships the formless Ishvara.

Let us also understand what is meant by “upasaanaa” or meditative worship, since that is the theme of this chapter. Shankaracharya gives a long definition in his commentary. Upaasanaa literally means to sit near. Here it refers to the seeker taking on the quality of the object of worship by moving his mind as near to that object as he can. The object of worship should be selected with the advice of the guru and scriptures. It should not be arbitrary. Then the seeker should continuously think about the object, just like an unbroken stream of oil poured from a height.

Shri Krishna continues the description of nirguna upaasakaas, seekers of the formless Ishvara, in the next shloka.

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥१२- ४॥

Samniyam-yendriya-graamam Sarvathra Sama Buddhayaha

Tey' Prapnu-vanthi Maame'va Sarva Bhootha-hite' 

Rathaha  ||4||

Having restrained all the senses, keeping a balanced intellect everywhere, revelling in the welfare of all beings, they attain me alone. 

Word to Word Meaning

 sanniyamya : having restrained

indriyagraamam : all the senses

sarvatra : everywhere

samabuddhayaha : balanced intellect

te : they

praapnuvanti: attain

maam : me

eva : alone

sarvabhootahite : welfare of all beings

rataahaa : revel

Meaning: Imagine that our parents have asked us to come to their house. They are hosting an event and need our help. What will our attitude towards our assignment be? We will not hesitate to play the role of a cook, a waiter, a driver, a handyman, a dishwasher and so on. We will do whatever it takes to make that event a success. The well-being of all the guests will become our primary goal. We will set aside any personal differences with any guests because we are representing our parents at that event. We do all of this because we have a sense of oneness with our parents.

The devotee who worships the imperishable and unmanifest Ishvara has the same attitude. Just like we do not consider our parents as somebody distinct from us, the devotee does not consider Ishvara as separate from him. When there is no separation, there is no expectation of asking for anything or receiving anything. You only ask and receive when you consider someone different from you. We would never think of asking permission for every little thing from parents at that event, because it would be silly to do so.

Furthermore, such a devotee loses all sense of selfishness. He revels in the welfare of everyone in this world, “sarva bhoota hite rataahaa”. Nothing ever destabilizes his mind or his intellect, because he sees himself as one with everything. His senses have stopped harbouring likes and dislikes, because they no longer cut up the world into “good” or “bad”. He has very naturally “merged” into Ishvara, which is the final goal of devotion or bhakti. Shri Krishna echoes this point by saying “te praapnuvanti maam eva”, they attain me alone.


क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥१२- ५॥

Kleshodhi-katharah-stheshaam Avyakthaa-saktha Chethasaam

Avyakthaa Hi Gathir Duhkham Deha Vadbhira-vaapyate 

||5||

Gist - There is greater trouble for those whose minds are attached to the unmanifest. For, the path of the unmanifest is difficult to attain by the embodied.

Word to Word Meaning

kleshaha : trouble

adhikataraha : greater

teshaaam : for those

avyaktaasaktachetasaam : mind attached to unmanifest

avyaktaa : unmanifest

hi : for

gatihi : path

duhkham : difficult

dehavadbhihi : the embodied

avaapyate : attain

Meaning

We used the example of children helping their parents organize a family event to understand the previous shloka. Now let us imagine that the CEO of the company we work for has asked us to attend an event at his house. What would be our attitude here? We would be on our best behaviour, and try our best to impress him with our actions. We would always ask for permission if we need to use anything in the CEO’s house. We would also be on the lookout for others who are trying to impress him, and perhaps try to be one step ahead of them.

Although we look different than our parents, we feel no sense of difference from them. However, we see a difference between the title of the CEO and our title which could be software engineer, manager and so on. Similarly, Shri Krishna says that the one who is “deha vad” or embodied, the one who still has attachment to the notion that “I am Mr. so and so with a 5 feet 7 inch body, working for XYZ corporation”, such a person will always have a tinge of separation from Ishvara.

So for the majority of us who want to become devotees, it is “adhikatara klesha”, quite difficult to worship Ishvara in his formless aspect. Our sense of attachment to the body creates a sort of wall, a kind of separation between the devotee and Ishvara. We are carrying conditionings of several lifetimes, perhaps, that prevent us from accessing Ishvara in his formless aspect. Extreme vairagya or detachment is required for this. Does it mean that our spiritual journey ends here? Shri Krishna addresses this next.

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥१२- ६॥

Yethu Sarvaani Karmaani Mayi Sanyasya Math-paraa-ha
Ananye-naiva Yogena Maam Dhyaa-yantha Upaasathe'  ||6||

Gist

But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship.

Word to Word Meaning

ye : those

tu : but

sarvaani : all

karmaani : actions

mayi : me

sanyasya : renounce

matparaahaa : intent upon me

ananyena : single-pointed

eva : only

yogena : through yoga

maam : me

dhyaayanta : meditating

upaasate : worship

Meaning

Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.

First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.

When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.

Meaning: But those who worship me, renouncing all actions in Me, regarding Me as the Supreme Goal, meditating on Me with single minded devotion...

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् ।
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥१२- ७॥

Theshaa-maham Samud-dharthaa Mruthyu Samsaara Saagaraath

Bhavaami Na Chiraath Paartha Mayya-veshitha Chetasaam ||7||

Gist
For them, whose minds are fixed in me, I immediately become their uplifter from samsaara, the ocean of death, O Paartha.

Word to Word Meaning

teshaam : for them

aham : I

samuddhartaa : uplifter

mrityusansaarasaagaraat : the ocean of death samsaara

bhavaami : become

nachiraat : immediately

paartha : O Paartha

mayi : in me

aaveshita : fixed

chetasaam : mind

Meaning

As a result of losing a wager, the eagle-winged Garuda and his mother Vinata were forced into enslavement by the Kadru, mother of serpents. Garuda promised to bring the nectar of immortality from heaven and give it to the serpents in exchange for his mother’s freedom. Once the nectar was delivered, Lord Indra took it back to heaven, but spilt a few drops on a kind of grass known as dharba. The serpents tried to lick the nectar on the grass, but spilt their tongue doing so. As a result, all serpents have forked tongues even to this day.

Let us now look into the symbolic meaning of this story from the Puraanaas. The world comprises of objects that are a two things at once: naamaroopa (name and form) and Ishvara. The Ishvara in us wants to contact the Ishvara in those objects, but we make the mistake of letting our senses rush after the name and form aspects of the objects. We are like the serpents that really want nectar, but chase the dharba grass and cut ourselves in the process. Chasing of objects in the belief that they will give us joy, and receiving sorrow instead of joy, this is samsaara. Repeatedly chasing objects ensures that the cycle of birth and death continues.

In the Indian tradition, samsaara is referred to as an ocean in which most people are stuck until their death, only to be reborn again. Shri Krishna says that those devotees who worship Ishvara with form and meet the qualifications listed in the previous shloka are saved from samsaara by Ishvara himself. Unlike most material endeavours that take a long time, this process is “nachiraat” or swift. The key condition is that we have to think of Ishvara as the ultimate goal and nothing else. This is “saguna upasaana”, worship of Ishvara with form, in a nutshell.

Now, Shri Krishna enumerates the types of yogas or practices through which we can attain Ishvara.

Meaning: For them whose thought is so set on Me, O Partha (another name for Arjuna), I will become very soon, the One to deliver them from this cycle of birth and death.

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥१२- ८॥

Mayyeva Mana Aadhat-sva Mayi Buddhim Niveshaya

Nivasi-shyasi Mayyeva Atha Urdhvam Na Samsha-yaha ||8||

Gist

Fix your mind only in me, place your intellect in me, thereafter you will dwell in me only, no doubt.

Word to Word Meaning

mayi : in me

eva : only

manaha : mind

aadhatsva : fix

mayi : in me

buddhim : intellect

niveshaya : place

nivasishyasi : you will dwell

mayi : in me

eva : only

ataha : this

oordhvam : after

na : no

sanshayaha : doubt

Meaning

In this series of four shlokas, Shri Krishna prescribed four paths or yogas to attaining Ishvara, each one more easier than the previous one. This shloka describes the path of jnyaana yoga or the yoga of knowledge. Shri Krishna says that the seeker should fix both his intellect and mind in Ishvara constantly, without any interruption. When this happens, that attainment of Ishvara is guaranteed. There is no room for “sanshaya” or doubt of attaining Ishvara when one practices jnyaana yoga. But doing so is not easy.

As a new year approaches, many of us start making new year resolutions such as losing weight, giving up a bad habit, cleaning the house and so on. It is our buddhi or intellect that sets firm long-term goals, targets and resolutions. Ultimately all types of plans and resolutions stem from our desires to achieve something in this world. Now, Jnyaana yoga requires us to have just one resolution and nothing else: to merge with Ishvara. But as we have seen in the second chapter, our stock of desires influences our intellect to make innumerable resolutions. This multitude of resolutions makes jnyaana yoga difficult.

Furthermore, our condition is such that it is not just the intellect that has many resolutions. The mana, our faculty of mind, is fickle to begin with due to the distractions of the senses. Jnyaana yoga requires the fixing of both the intellect and the mind onto Ishvara. It is in rare instances that we can achieve intellectual and mental harmony, such as studying for an exam, where we know that the stakes are high. But even that happens for a few minutes or a few hours at most.

So clearly, jnyaaya yoga, the foremost type of yoga, is difficult for most of us, atleast at our current stage of spiritual evolution. Is there something easier? Shri Krishna answers next.

Meaning:Fix your mind on Me alone, Let your thoughts dwell in Me. (By doing so) You will live in Me here after. Of this, there is no doubt.


अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय ॥१२- ९॥

Atha Chittam Samaa-dhaathum Na Shaknoshi Mayi Sthiram

Abhyaasa Yogena Tato Maam-Icchaaptum Dhananjaya ||9||

Gist

If you are unable to steadfastly establish your mind in me, then seek to attain me through the yoga of repeated practice, O Dhananjaya.

 Word to Word Meaning

atha : if

chittam : mind

samaadhaatum : establish

na : not

shaknoshi : able

mayi : in me

sthiram : steadfastly

abhyaasayogena : yoga of repeated practice

tataha : then

maam : me

icchaa : seek

aaptum : attain

dhananjaya : O Dhananjaya

Meaning

A student of music does not become a maestro overnight. While watching a concert, we may admire how easily he can handle complex passages on the piano, but we know that the prowess is a result of years, maybe even decades, of repeated practice. In his book “Outliers”, author Malcolm Gladwell emphasizes the “10,000 hour rule”. The key to success in any field is a matter of practising a task for 10,000 hours. Here, Shri Krishna says that if we are unable to constantly fix our mind in Ishvara, we should set aside some time daily and practice doing so.

In the sixth chapter, Arjuna admits to Shri Krishna that it is very difficult for someone to keep their mind in Ishvara all the time, and asks for a solution to this problem. There as well, Shri Krishna recommends the technique of “abhyaasa” or repeated practice. In this technique, we first choose an object of worship such as the image of a deity, a spiritual text or a mantra. Then, following the instructions in the sixth chapter, we set aside a fixed time and place every day to meditate upon the object of worship. Whenever our thoughts stray away, we gently bring them back so that we are only thinking about the object of worship. This yoga is known as raaja yoga, ashtaanga yoga or dhyaana yoga.

Note that abhyaasa is not possible without its counterpart vairaagya or dispassion towards the material world. Without reducing our stock of material desires, it is virtually impossible to sit in meditation. Each vaasanaa, each unfulfilled desire has the potential to produce a series of thoughts in our mind. When we sit for meditation, these unfulfilled desires start competing with each other to produce thoughts that distract us from the object of worship. Therefore, Shri Krishna advises us to follow abhyaasa and vairaagya together.

Now, with the practice of dhyaana yoga, we only think of Ishvara for a brief period of time each day. How should we continue our spiritual practice throughout the rest of the day? Or, our stock of desires may not even let us sit in one place. Then how should we worship Ishvara? Shri Krishna addresses this next.

Meaning:But if you are not able to fix your mind steadily on Me, O Dhananajaya (another name for Arjuna), then seek to reach Me by Abhyaasa Yoga (through constant practice).

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥१२- १०॥

Abhyaasepya-samarthosi Math-karma Paramo Bhava

Madartha-mapi Karmaani Kurvan Siddhim Avaap-syasi ||10||

Gist

If you are incapable even to perform repeated practice, then perform actions for me. Even by doing actions for me, you shall attain success.

Word to Word Meaning

abhyaase : repeated practice

api : even

asamarthaha : incapable

asi : are

matkarmaparamaha : perform actions for me

bhava : become

madartham : for me

api : also

karmaani : actions

kurvan : doing

siddhim : success

avaapsyasi : attain

Meaning

So far, Shri Krishna recommended jnyaana yoga, followed by abhyaasa yoga, both of which are difficult for us to follow. Our stock of desires prevents us from pursuing even a few hours of daily meditation. We cannot sit still in one place. If we do so, we get distracted every so often. And even if we are able meditate, we still need to remain attuned to Ishvara for the majority of the day when we are not meditating. How do we achieve this? It is through the yoga of devotion, bhakti yoga.

Prahlaada, son of the king of demons and one of the greatest devotees of Lord Vishnu, was asked by his father Hiranyakashipu about what he had learned in school. He replied that one should serve Ishvara by making every act into an act of worship. Shravana refers to the constant listening of Ishvara’s glories; kirtanam is the singing the names of Ishvara; smaranam refers to constant remembering of Ishvara; paadasevanam is adoring Ishvara’s feet; archanam is worshipping Ishvara in temples or in our own homes; vandanam is the offering prayers; daasyam is to consider ourselves as servants of Ishvara; sakhyam: considering ourselves as friends of Ishvara; and finally, aatmanivedana where we completely offer ourselves to Ishvara.

What happens when we lead our life this way? When every action including our work in the office, our chores at home, our studies in school and our dealings with friends and family becomes an act of worship, we slowly erode our sense of doership or agentship. Instead of acting with the notion “I am doing this”, we begin to act with the notion “Ishvara is doing everything”. We submit our ego into the altar of Ishvara. As our sense of ego dissolves, we become qualified to practice abhyaasa yoga, and ultimately, jnyaana yoga. So therefore, incorporating Ishvara into eevry aspect of our lives is bhakti yoga.

If you are unable to do constant practice, be intent on doing all actions for my sake; even by performing actions for my sake, you will attain perfection.

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः ।
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥१२- ११॥

Athaita-dapya Shaktosi Karthum Madyoga-maashritaha

Sarva-karma Phala Thyaagam Thathah Kuru Yathaathma-vaan ||11||

Gist - If, even doing this is not possible, then take refuge in my yoga; cast off the fruits of all actions, with self control.

Word to Word Meaning

atha : if

etat : this

api : even

ashaktaha : not possible

asi : is

kartum : doing

madyogam : my yoga

aashritaha : take refuge

sarvakarmaphalatyaagam : cast off the fruits of all actions

tataha : then

kuru : do

yataatmavaan : self control

Meaning

In explaining the law of karma or action, Shri Krishna uses the term “fruit” to denote the result of an action. We know from basic physics that every action must result in a reaction, it must give a result. This result can be material (money), emotional (joy) or intellectual (satisfaction). By calling it a fruit, Shri Krishna reminds us that every result contains the seed of a future action hidden within it. This seed can give rise to innumerable actions, which can give rise to innumerable seeds, and so on and so forth.

How does that seed germinate into an action? If we eat a delicacy for the first time, our tastebuds send a signal to our ego which says “this delicacy is tasty”. The ego then says “I like this delicacy, it makes me happy, therefore I shall have it again”. The delicacy contained the seed of desire, but the ego made the delicacy into a source of happiness, paving the way for future actions towards acquiring that delicacy.

This is the condition of a majority of seekers. We are so tied up in the material world that we find it difficult to go beyond the satisfaction of our ego. We cannot bring bhakti or devotion into our lives like Shri Krishna prescribed in the previous shloka. Our primary desires are material, not spiritual. For seekers in this condition, Shri Krishna gives two simple suggestions: submit the results of actions to him, and control the senses as much as possible.

So if we eat a delicacy for the first time, our taste buds will definitely say that it is tasty. But instead of letting the ego say “this delicacy is tasty”, we can say “I submit this lovely taste to Ishvara, may he enjoy it”. The ego does not get a chance to assert itself, and in this manner the seed of future action is destroyed on the spot. Conversely, if we are studying for an exam and are worried about the result, we can say “I submit the result of this exam to Ishvara, good or bad”. This will eliminate constant worrying and the consequent stress caused by it, leaving our mind free to study efficiently.

Shri Krishna also asks us to control our mind and our senses. Both our mind and our senses have a natural affinity for sense objects. If we leave them unchecked, they will start brooding over sense objects and develop an attachment towards them. The second chapter had explained how this happens in great detail. So therefore, checking our senses and our mind will reduce the inflow of selfish desires to a great extent, and submission of results to Ishvara will transfer our enjoyership from our ego to Ishvara. This is karma yoga, the most simple and basic spiritual technique that takes us one step closer to Ishvara.

Meaning: If you are unable to do even this, surrender thyself to me in love, not worrying about the fruits of actions with the self subdued.

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।

ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥१२- १२॥

Shreyo Hi Gnaanam Abhyaa-saath Gnaanaad Dhyaanam Vishishyathe

Dhyaanaath Karma-phala-thyaagaha Thyaagaat Shaanti-ranantaram ||12||

Gist 

Knowledge is superior to practice, meditation is superior to knowledge, and renunciation of fruits of actions is superior to meditation, for peace immediately follows renunciation.

Word to Word Meaning

shreyaha : superior

hi : for

jnyaanam : knowledge

abhyaasaat : practice

jnyaanaat : knowledge

dhyaanam : meditation

vishishyate : superior

dhyaanaat : meditation

karmaphalatyaagaha : renunciation of fruits of action

tyaagaat : renunciation

shantihi : peace

anantaram : immeditately follows

Meaning

The last four shlokas laid out a series of stages that enable us to access Ishvara based on our qualifications. They were laid out in descending order, addressing the most qualified to the least qualified. Jnyaana yoga was prescribed for those who have given up attachment to the body, abhyaasa yoga for those who can sit for meditation, bhakti yoga for those who can perform every action for Ishvara, and karma yoga for those who can dedicate the results of their actions to Ishvara.

Here, Shri Krishna provides a recap of those four shlokas as well as providing some additional insights into the nuances of each stage. He first says that knowledge is superior to practice. Here, practice refers to mere mechanical chanting of japas without the involvement of the mind or the intellect. Such inert practice will not lead us anywhere. Shri Krishna cautions us against jumping into meditative practice without the knowledge of what we are doing, how to do it, what is the goal and so on.

Next, he says that meditation is superior to knowledge. Here, the word meditation is used in the sense of a higher kind of knowledge, one that does not create a distinction between the knower and the known, one that is a direct, intuitive understanding of Ishvara. This higher kind of knowledge is superior than dry, academic knowledge gained through a cursory reading of the scriptures without the guidance of a guru, and without the perfect internalization of that knowledge through a pure mind and intellect. In this sense, meditation or higher knowledge is superior to purely academic knowledge.

Now to get to these two stages, we have to take stock of our qualifications. Shri Krishna knew that the majority of people would have a great sense of attachment to the body, as well as a large stock of selfish desires that prompt them to selfish actions. They need a technique that is appropriate for their qualifications, and that will bring them to a stage where they can eventually practice meditation. For such individuals, renunciation of the fruits of actions, or karma yoga, is superior than meditation. Only renunciation will bring short term peace through reduction of worry for the future, and long term peace by making us qualified for meditation.

Meaning: Better indeed is knowledge than formal practice; better than knowledge is meditation; better than meditation is the renunciation of the fruit of the action (surrender in love); peace immediately follows this.

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।

निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२- १३॥

Adveshtaa Sarva Bhoothaa-naam Maitrah Karuna Yeva Cha

Nirmamo Nirahan-kaaraha Sama Duhkha Sukhah Kshami ||13||

Gist

He who is without dislike towards all beings, who is friendly and compassionate, who is also without (the sense of) mineness and egoism, who is the same in sorrow and joy, who is forgiving...

Word to Word meaning 

adveshta : without dislike

sarvabhootaanaam : all beings

maitraha : friendly

karunaha : compassionate

eva : also

cha : and

nirmamaha : without mineness

nirahankaaraha : without egoism

samaduhkhasukhaha : same in sorrow and joy

shamee : forgiving

Meaning 

Shri Krishna always elaborates on the practical aspects of his teaching and brings it to the level of the student’s understanding. In the second chapter, he devoted several shlokas to describe the traits towards aspects of one who is established in the eternal essence. Here, he describes the traits of saints and accomplished devotees towards other people, which are easier for us to connect with, and become goals for people like us to strive towards.

An accomplished devotee essentially is convinced of two things: that everything in this world is not different than Ishvara, and that the devotee himself is also not different from Ishvara. When he has this outlook, he loses all sense of “I-ness” and “mine-ness”. He never believes that he exists outside of the existence of Ishvara. There is no sense of “I”-ness because only one “I” - Ishvara - exists. There is no sense of possession because everything belongs to Ishvara. It is somewhat similar to the outlook one has towards a large family.

So when there is such a universal sense of oneness with everything, the devotee becomes extremely friendly towards everyone. There is no sense of dislike or hatred present in him towards those who oppose him. Instead, he instantly forgives everyone. He is compassionate towards those who are in need. When all sense of duality is gone, the mind does not get agitated in sorrowful situations, nor does it get excited in joyful situations. It maintains a sense of equanimity.

This partial shloka continues next.

Meaning: He who hates no being, who is friendly and compassionate to all, who is free from the feeling of I and mine, even-minded in pain and pleasure and forbearing...

  

संतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।

मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१२- १४॥ 

Santushtah Sathatham Yogi Yathaa-thmaa Dhrida Nischayaha

Mayyar-pitah Mano Buddhir Yo Madbhaktah Sa Me Priyaha ||14||

Gist

The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.

Word to Word Meaning

santushtaha : contented

satatam : always

yogee : yogi

yataatmaa : self controlled

dridhanishchayaha : firm conviction

mayi : to me

arpita : dedicated

manobuddhihi : mind and intellect

yaha : he who

madbhaktaha : my devotee

saha : he

me : me

priyaha : dear

Meaning

Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.

Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.

This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.

Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.

Meaning: Ever content, steady in meditation, self controlled and possessed of firm conviction, with mind and intellect fixed on me, such a devotee is dear to me.

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।

हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥१२- १५॥

Yasmaanno Dvijate Loko Lokaanno Dvijate Cha Yaha

Harshaa-marshah Bhayo-dvegair Muktho Yah Sa Cha Me Priyaha ||15||

Gist

By whom no one is agitated, and who is not agitated by anyone, who is free from excitement, irritation, fear and agitation, he is dear to me.

Word to word Meaning

yasmaat : by whom

na : not

udvijate : agitated

lokaha : any one

lokaat : by any one

na : not

udvijate : agitated

cha : and

yaha : who

harshaamarshabhayodvegaihi : excitement, irritation, fear, agitation

muktaha : free from

yaha : who

saha : he

cha : and

me : to me

priyaha : dear

Meaning

In our life, when we are dealing with other people, it is inevitable that we will experience a whole host of emotional reactions to what those people say to us. Four common reactions are excitement on hearing something pleasant, irritation on hearing something unpleasant, fear on hearing something worrisome, and agitation when meeting someone that has the upper hand in the conversation. But in a “roast”, the individual happily accepts all sorts of abuses and insults, because he knows that they are coming from his friends and well-wishers, people that he knows as his own, not separate from him. At the end of the roast, the individual in turn insults and abuses the people that insulted him earlier, and no one feels any ill-will towards him for the same reasons.

Similarly, the devotee who considers everyone and everything as the play of Ishvara, including himself, has no reason to take anything personally. His sense of self is not the small ego that most of us consider as our “I”. He has identified with Ishvara who runs multitudes of universes. Any sort of insult, agitation or fear dissipates instantly because he views the insult, the insulter and the recipient of the insult as Ishvara. He thinks of it as a play where his friends are the actors and directors. Shri Krishna says that such a person who is free from agitations, and who does not agitate any one else, is dear to him.

Meaning: He by whom the world is not afflicted and whom the world cannot afflict, he who is free from joy, anger, fear and anxiety - he is dear to me.

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।

सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥१२- १६॥

Anapekshah Shuchir Daksha Udaaseeno Gata Vyathaha

Sarvaa-rambha Pari Thyaagi Yo Madbhakthah Sa Me Priyaha ||16||

Gist

One who is without expectation, pure, dextrous, unconcerned, fearless, renouncing all new initiatives, he who is such a devotee of mine, he is dear to me.

Word to Word Meaning

anapekshaha : without expectation

shuchihi : pure

dakshaha : dextrous

udaaseenaha : unconcerned

gatavyathaha : fearless

sarvaarambhaparityaagee : renouncing all new initiatives

yaha : he who

madbhaktaha : my devotee

saha : he

me : to me

priyaha : dear

Meaning

In the previous shloka, Shri Krishna explained the attitude of the perfected devotee when dealing with other people. Now, he explains the perfected devotee’s attitude towards action. It is not a surprise to us that the perfected devotee is also a perfected karma yogi. He has understood the art of performing any action, big or small, in line with Shri Krishna’s teaching on karma yoga, thereby achieving perfection in action.

To begin with, the perfected karma yogi is shuchihi or pure. His mind has been purged of selfish desires, leaving room only for actions pertaining to his duties or svadharma. If the action is not part of his svadharma, he doesn’t undertake new initiatives unnecessarily. Also, he dedicates the results of his actions to Ishvara. This enables him to give up apekshaa or expectations about the result, as well as concern about what happened in the past. He is udaaseenaha, unconcerned and unattached, not because he does not care about the action, but because he doesn’t get attached to the result of the action.

With no mental agitations caused by future expectations or past anxiety, the karma yogi performs actions with great dexterity and fearlessness. “Yogaha karmasu kaushalam” - dexterity in action is karma yoga as we saw in the second chapter. The karma yogi devotes all his attention and brings great focus to the task at hand, keeping all distractions aside. He also performs the work as an emissary of Ishvara, which removes any notion of fear, hesitation or doubt from his mind. Shri Krishna says that this type of devotee, the perfected karma yogi, is very dear to him.

He who has no wants, who is pure and prompt, unconcerned, untroubled, and who is selfless in all his undertakings, he who is thus devoted to Me, is dear to Me.

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति ।

शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥१२- १७॥ 

Yo Na Hrishyati Na Dveshti Na Shochati Na Kaankshati

Shubha-ashubha Pari-thyaagi Bhakti-maan Yah Sa Me' Priyaha  ||17||

Gist

He who neither rejoices nor hates, neither rejoices nor grieves, he who has given up good and bad, he who is (such a) devoted person, he is dear to me.

Word to Word Meaning 

yaha : he who

na : not

hrishyati : rejoices

na : not

dveshti : hates

na : not

shochati : grieves

na : not

kaanshati : desires

shubhaashubhaparityaagee : given up good and bad

bhaktimaan : devoted person

yaha : he who

saha : he

me : me

priyaha : dear

Meaning

In the previous shloka, Shri Krishna described the attitude of a perfected devotee towards the performance of actions. He now elaborates upon the attitude of a perfected devotee towards situations, objects, thoughts and emotions that he encounters. These may come to him either as a result of his actions or as a matter of course in his daily life.

When we usually encounter a situation or obtain an object, we are either attracted to it, repulsed by it or are indifferent to it. Attraction generates desires that are stored in our mind, and repulsion generates negative desires, a list of things we would like to stay away from. If we eventually get the favourable object, or hold on to the favourable situation long enough, we become "harshita", we rejoice. But if we lose that object or situation, which is bound to happen sometime, we become "shochita", we grieve. Attraction, revulsion, desire, hatred, joy, grief - this is how most of us usually operate.

The perfected devotee, however, has tackled this problem at its root. He has stopped labelling any object, person, situation or thought as either good or bad, because it is exactly this labelling that starts the chain reaction of attraction, desire, joy and sorrow. He is like the model student who does not label his teacher's feedback as good or bad, whether it be praise or criticism, because he has the utmost faith in his teacher. The perfected devotee accepts all objects and situations as Ishvara's blessings, does what he has to do, and moves on. Shri Krishna says that one who accepts whatever comes with way due to his faith and devotion to Ishvara, is dear to him.

Meaning: He who neither rejoices nor hates nor grieves nor desires, renouncing good and evil (treating both as the same), full of devotion, he is dear to Me.

समः शत्रौ च मित्रे च तथा मानापमानयोः ।

शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१२- १८॥ 

Samah Shatrau Cha Mitre Cha Thathaa Maanaapa-maana-yoho

Sheetho-shna Sukha-duhkheshu Samah Sanga Vivarjitaha   ||18||

Gist

He who is alike to friend and foe, in honour and dishonour, and also alike in cold and heat, in joy and sorrow, without attachment...

Word to Word Meaning

samaha : alike

shatrau : foe

cha : and

mitre : friend

cha : and

tathaa : also

maanaapamaanayoho : in honour and dishounour

sheetoshnasukhaduhkheshu : in cold and heat as well as joy and sorrow

samaha : alike

sangavarjitaha : without attachment

Meaning

In this shloka and the next, Shri Krishna begins to summarize the signs of a perfected devotee. By using the word "samaha" twice, he emphasizes equanimity and stability of the devotee's antahakarana or inner instrument that is made possible through intense devotion to Ishvara. Right from the second chapter, we have repeatedly heard about the importance of bringing equanimity to the inner instrument, which is made up of our intellect, our mind and senses, our ego and our memory. Just like an astronomer can see extremely faint light from stars that are millions of miles away using his telescope, we can experience the eternal essence only if our inner instrument is free of desires and agitations caused by the reactions mentioned in this and the next shloka.

Our inner equipment contacts the world through the sense organs. The skin, for example, experiences heat and cold. This reporting of hotness or coolness is akin to a thermometer in that it is extremely objective and factual. When this sensation travels to the mind, however, it can be interpreted either as joy or sorrow based on inputs from other sense organs and from the memory. If the skin sends a message of hotness, the mind feels joy in winter and sorrow in summer. Similarly, sounds are picked up by the ear, sent to the mind which compares them against its memory to generate words. If the words enhance the ego, the "doer" notion in the intellect, registers a sense of honour. If the words bring down the ego, the intellect registers dishonour.

What causes the intellect and the mind to attach all these positive and negative reactions to simple messages that come from the skin and the ears and so on? It is the degree of attachment or identification of the ego. If the ego is heavily attached to the body, for example, then any comment about the body will generate a strong positive or negative reaction in the mind, disturbing its sense of equanimity in the process.

But one who has removed his attachment from the body/mind/intellect and attached himself to the service of Ishvara does not generate strong positive or negative reactions. He considers his body as a part of Ishvara's creation, therefore there is very little sense of egoism when it comes to the body, mind or intellect. When someone criticizes a devotee's body, it is like someone is criticizing a random object that the devotee has no connection with, and hence, no strong positive or negative reaction is generated.

The message of this shloka concludes in the following shloka.

Meaning: He who is the same to foe and friend and also in honor and dishonor, who is the same in cold and heat, in pleasure and pain, who is free from attachment...

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।

अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२- १९॥

Thulya Nindaa Sthuthir Mounee Santhushto Yena Kena Chith

Aniketah Sthirah Mathir Bhakthi-maan Me Priyo Naraha  ||19||

Gist

To whom praise and insult are same, who is silent, content with anything, who is without a home, with unwavering mind, a person who is such a devotee is dear to me.

Word to Word Meaning

tulyanindaastutihi : praise and insult are same

mauni : one who is silent

santushtaha : content

yena kenachita : with anything

aniketaha : without a home

sthiramatihi : unwavering mind

bhaktimaan : devotee

me : me

priyaha : dear

naraha : person

Meaning

Shri Krishna continues summarizing the twelfth chapter in this shloka by listing further attributes of the perfected devotee. He first says that both praise and insult have no effect on the devotee. Praise and insult are usually targeted towards a person's name. But the devotee, having given up all identification with his name, does not care whether he is praised or insulted, just like the sky does not get affected whether someone throws roses at it or dirt. The devotee is also a mauni, one who remains silent. Here, the silence does not refer to verbal silence but to silence of desires and thoughts that are devoid of Ishvara as their basis.

The ocean is not affected whether it gets a torrential downpour or no rain at all. It happily accepts whatever comes its way because it is content with itself. Similarly, the devotee is content in his constant devotion to Ishvara, and therefore accepts whatever comes his way without any complaint. The devotee also does not have an attitude of possession towards anything, including his home. Like the wind that comes and goes anywhere as it pleases, the devotee considers the entire world his home and is attached his house, his physical body, his mind, his intellect or his desires.

As we proceed along the path of devotion, we will notice that our mind shifts between giving reality to the world as part of Ishvara, and giving reality to the world as separate from Ishvara. As long as we give reality to the world as an independent entity, we can never get rid of our unfulfilled desires, and the attachment to the world that results from those desires. A perfected devotee is one whose mind is fixed on giving reality to the world as a part of Ishvara, giving up all selfish desires in the process. Shri Krishna says that a person who harbours all these attributes is fit to be called a naraha, a human being, in the true sense of the world. Such a devoted person is very dear to him.

Meaning: To whom blame and praise are equal, who is silent, content with anything, free of selfish attachment, steady-minded and full of devotion-such a one is dear to Me.

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२- २०॥

Ye Tu Dharmyaam Amritam-idam Yathoktam Paryupaasathey

Shraddha Daana Mat Parama Bhaktaastetiva Mey Priyaaha   ||20||

Gist

Therefore, those who partake of this nectar of law described here, endowed with faith, keeping me as the goal, those devotees are extremely dear to me.

Word to Word Meaning

ye : those who

tu : therefore

dharmyaamritam : nectar of law

idam : this

yatha : here

uktam : described

paryupaasate : partake

shradyadhaanaa : endowed with faith

mat : me

paramaahaa : goal

bhaktaaha : devotees

te : those

ateeva : extremely

me : me

priyaha : dear

Meaning

Shri Krishna began listing the attributes of perfected devotees starting from the thirteenth chapter. In this shloka, he concludes this topic by highlighting two key attributes of such devotees: shraddha or faith, and making Ishvara as their ultimate goal, “matparamaahaa”. He terms the teaching of this chapter as the nectar of dharma. We can interpret the word dharma to mean the universal law of nature from the ninth chapter, or also as the nine fold bhaagvat dharma of Prahlaada that was explained earlier in this chapter.

Why are faith and goal-setting given such importance in bhakti or the path of devotion? Consider a child who eventually wants to study at one of the top universities in the world. Until he reaches a stage where he can qualify to attend that university, get selected for admission and begin his coursework, he needs to have faith in the notion that graduating from that university will significantly improve his life. That faith will propel him to set the single-pointed goal of academic success, work hard, to keep aside all distractions and to not give up. Only when he actually graduates will he not need faith anymore, because he has achieved what he set out to achieve. But until them, it is only faith in the goal that keeps him going.

Therefore, Shri Krishna says that those devotees who have fixed Ishvara as the goal, and that who have unwavering faith in that goal, are extremely dear to him. Devotees who love Ishvara without having known him first are devotees of the highest caliber, since it is more difficult to love something without having first known it. Such devotees, who do not need to become monks but just diligently worship Ishvara with form, are assured of liberation by Ishvara himself. This is the concluding message of the twelfth chapter.

Meaning: Those, who follow this immortal dharma described above with devotion and faith, looking upon Me as the Supreme Goal, they are exceedingly dear to Me.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे भक्तियोगो नाम द्वादशोऽध्यायः ॥ १२ ॥

Om Tat sat Iti Srimad Bhagavad Geetaasu Upanishadsu

Brahma Vidyaayaam Yoga Shastrey

Sri Krishaarjuna Samvaadey

Bhakti Yogo Naama Dvaadshodhyaayaha

Harihi Aum

Sri Gurubhyo Namaha

Harihi Om!!!

Meaning: Thus ends the dialogue between Sri Krishna and Arjuna in the Upanishad of the Bhagavad Gita, which imparts the knowledge of the Brahman, the Supreme and the science of Yoga, the twelfth chapter designated as Bhakti Yoga (The Yoga of devotion).

A SUMMARY OF BHAGAVAD GITA CHAPTER 12

Shri Krishna ended the previous chapter with the message that Ishvara is in everything, and everything is in Ishvara. But since our senses see the world and not Ishvara, we need a way to constantly be aware of Ishvara's presence. Till we get to a state where this happens effortlessly, Shri Krishna asks us to take up the path of bhakti or devotion, where we constantly abide in the faith that Ishvara is in everything, and everything is in Ishvara. The seed of bhakti yoga was planted at the end of the previous chapter and is expounded in this chapter.

Arjuna began this chapter by asking the question: of the devotees who worship Ishvara with form, and of those who worship him without form, who is superior? Shri Krishna replied that the worshipper of Ishvara without form sees no difference between him and Ishvara. But for most of us who still have a little saatvik ahamkaara, which is the sense of distance or separation between us and Ishvara, worship of the formless Ishvara is quite difficult. Therefore, he recommends worship of Ishvara with form for the majority of devotees. The key qualification, however, is that of single pointed devotion.

Next, Shri Krishna gives us a sequence of steps to get to Ishvara, but takes into account where we are as ordinary devotees. We are instructed to begin with karma yoga where we renounce the fruits of action by submitting them to Ishvara. We then begin performing every action for the sake of Ishvara, which is bhakti yoga, the yoga of devotion. Once we have diminished our selfish desires and our ego to a large extent, we are urged to take up raaja yoga where we repeatedly meditate upon Ishvara with form. Finally, we reach a stage where we remain in constant awareness and knowledge of our oneness with Ishavara, which is jnyaana yoga, the yoga of knowledge.

The chapter ends with a list of thirty nine qualities of a perfected devotee. They are meant to inspire us. Even if we cannot gain all these qualities, we should aim for acquiring at least one, because gaining even one quality opens the door to the acquiring the rest. In all of these qualities, equanimity, unselfishness, lack of attachment and unwavering faith towards Ishvara are repeatedly emphasized.

Courtesy

With due respects to Our Gurudev H.H. Swami Chinmayananda

and also to Excerpts from the ISKCON Webpage

& excerpts  from "A Journey through the Bhagavad Gita"