NAV NAG STOTRA EBOOK DOWNLOAD - Ananta is another name of Sesha. Vishnu Purana confirms it here. Below the seven Pátálas is the form of Vishńu. The Navnag Stotra is also chanted to avoid as well as negate all kind of ill effects, curses, spells, Shri Navnag stotra in Sanskrit. Nava Naga Stotra for Rahu. Recently I have been working with the NAGA or snake deities, and have been drawn to understand more deeply the meaning behind the great.
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Aum Sai Ram. It is been a very long time writing an article here. Recently one such incident happened during one of my trip to Coimbatore during May We left home early in the morning by bus. But the Bus Arrived 1 hour late to the final Destination.
To save some time, I got down some 8 km before the Main Bus Stand hoping to catch a city bus at that point to reach home. As it was already too late, there were no buses for a very long time. When the bus finally arrived it was over crowded. We had to Miss 2 buses.
It was way past pm. But after a minute I realized that my mom had not yet boarded the bus. I came back walking a couple of meters back to bus stop to find my mom. I asked her as to why she did not board the bus. About the Mention-Dwelling Gods, Chapter 4.
It is believed that in reciting the NavSmarana, negative karmic particles that are believed to act as obstacles on the path to success, health, longevity and peace are removed. These recitations are called smarana because they can be heard, sung or recited. Rituals are performed in association with or in combination of the smaranas.
The smarana could mean something, which can be and should be recited as a matter of routine. The smaranas are composed to praise the Tirthankaras, and the demigods and goddesses. In the smaranas, a poet sometimes asks for some favours from God and he genuinely believes that the poem he has composed is capable of granting the wishes of a devotee.
However, hundreds of devotees are often seen rejoicing whilst reciting a smarana. By doing this, their faith is strengthened. It is possible that the thought processes and daily actions may change once the faith is stronger. It is possible that people who recite some devotional compositions with joy may lead more content, fruitful and stress-free lives irrespective of what they receive or don't receive in terms of material advantages.
They may also feel spiritual enlightenment and an upliftment of their souls. Although, these scholars understand that according to Jain philosophy it is wrong to ask for anything from the Tirthankaras, they have taken the liberty of doing so in their poems and writings.
This practice may be regarded as poetic licence or they may be just adhering to what it is that the common man wishes to say to the Tirthankaras by putting these needs in their poems. Poets also ask for favours from other demigods and goddesses. When a Jain Tirthankara cannot or would not give something, His attendant deity can step in and help the aspirant who is worshipping the Tirthankara.
This convenient interpretation helped spread the practice of rituals and worship by way of using hymns for magical powers and diagrams to aid the worship yantras. There are hundreds of recitations, which can be regarded as auspicious. There are now many books, which have printed and reprinted these particular nine recitations during the last century.
For many Jains it is usual practice to recite or remember these particular nine hymns. The Uvasaggaharam Stotra. The Santikaram Stotra. The Tijaypahutta Stotra. The Namiuna Stotra. It is interesting to see when and how these recitations are selected and why there are nine and not less or more which have been recommended for daily recitation. Jains have always considered the number nine to be an auspicious one. Nine is also considered an unbroken akhanda number. If any number is multiplied by nine and then if all the digits of the answer are added up, the total will come to nine.
If we add 1 and 8 the answer is nine. Therefore, the final total will always come to the number 9. Jains were always fascinated by numbers and this can be observed in the various yantras given in this book.
It is also said that there are nine types of prosperity nidhis and there are nine planets, which affect everybody as per the science of astrology. This could also be a reason why nine smaranas were chosen. It is worth looking into whether or not the practice of considering nine recitations as opposed to any other number of recitations was an old one. The Jaisalmer collection is one of the largest collections of Jain manuscripts in India. This catalogue does not list any manuscript under the heading of Nav-Smarana nine recitations.
Therefore, if the practice was very old, the Jaisalmer collection would have quite a few manuscripts of this particular group of hymns. On the other hand, one cannot deduce that there are no manuscripts containing the Nav-Smarana elsewhere.
I have listed and acquired photocopies of some of the manuscripts from this collection. Hence, one can conclude that indeed the listing of some of these hymns, if not all nine, is a very old practice indeed. Some manuscripts are three to four hundred years old and they have listed different recitations as the auspicious ones. Mss No was written in Samvat AD and lists three hymns only. In AD , a monk by the name of Samay Sundar Gani wrote a commentary on his own selection of seven auspicious hymns Sapta-smarana.
This includes only three hymns from the above list of nine auspicious hymns. They are Nos. In addition, four more which are completely different. Two more manuscripts of seven recitations Sapta-smarana - Nos. The first one has in fact eight recitations. The remaining seven are seen as Nos.
Mss No is an odd one. It is listed as seven recitations Sapta-smarana but it has all nine recitations of the above list. The date of this manuscript is not established and is likely to be at least three to four hundreds years old. These prove that there was no set pattern as to which recitations were considered to be the more important ones. It was left to an individual monk to copy what he may have thought of as important.
Similarly, there was no set pattern of how many recitations are the more important. Therefore, one can deduce that the practice was to list seven smaranas as important ones.
MSS No is listed as the manuscripts of nine recitations. This is the oldest I have seen which lists nine recitations but again all nine are not the same. In all these manuscripts one thing is certain that three particular smaranas were always there no matter what other recitations were chosen as the most auspicious ones. This five-fold obeisance Destroy all sins Amongst all forms of bliss This is the first one. This recitation is given the status of a mantra and it is considered the most important recitation in the Jain religion.
It is also recited when a person is ill. It's importance is outlined in the lines below, which have been taken from various ancient Jain scriptures. Out of the total nine lines, the first five are in obeisance to the 'godly figures' and the remaining four stress the importance of reciting the Mantra.
Other Jains, believe that the recitation has only five lines - the first five sentences of obeisance. The last four lines should not be regarded as a mantra. The word Nam is a verb, the act of bowing down.
There are various opinions regarding, which name is the correct one for this mantra. It does not mean physically becoming smaller, but means being more humble and polite. The syllable 'a' is pronounced in the throat and the syllable 'u' is pronounced by bringing two lips nearer to each other. A part of this mantra is seen at the beginning of the Bhagavati Sootra, but is not in the same form as is now generally accepted.
Book 2 page 2 Rakto hrudkanthatalubhrumadhyamurdhni cha sansthitah, Udano vashytam neyo gatva gati niyogitaha Yogasashtra, chapter five 3 Last sentence- When Shramana Bhagvan Mahavira passed away, since the, nine centuries have elapsed, and of the tenth century, this is the 80th year. But then again it is not seen in the earlier scriptures.
Let us see two more sources which are the inscriptions found on rocks. The present form is composed by some unknown writer or writers, who may have been disciples of the Tirthankaras and it has continued ever since. The word Arihanta comes from the Sanskrit 'Arhata' which means worthy and enlightened one. Jains and Buddhists have used this word, and both have described their great teachers as Arhatas.
It would be interesting to see why these five have been chosen. These are not the names of any living beings nor are they names of any particular 'Gods'. Here, a Jain pays his reverence to two titles or virtues. Arihanta or Arhata means enlightened soul. It means: "This mantra is the essence of the world, it is unique in the three worlds, it is the destroyer of all sins.
It is the vanquisher of all the miseries in this world, it is the eliminator of the poison of mundane indulgences, and it is the eradicator of the root of karma. It is the provider of perfection in all mantras, it is the source of well being and bliss, and it is the mantra that leads to omniscience. The continued chanting of this mantra liberates the soul from the cycles of life.
Enlightened souls Arihantas and liberated souls Siddhas are supreme beings and are incomparable in their virtues. Jainism has narrated certain virtues, which are attributed to the Arihantas, the Siddhas and the different categories of monks mentioned above. We will examine these attributes in detail.
When the Arihanta Tirthankara begins giving a sermon, eight special divine things happen. Diwakar Prakashan, Agra. The Ashoka tree is seen i. Flowers are being showered all around Pushpa Vrishti. The bright, divine aura is seen around his head halo. Drums are being played Dundubhi. The speech given by the Arhata is heard for more than nine miles away. There are four more attributes: 9. He has a pure character. He has infinite power, potency.
He is omniscient. He possesses pure perception. Eight attributes of the Siddhas1: The Siddhas are liberated souls and have eight special attributes.
Siddhahood can only be achieved after the total removal of karma. Because there are eight types of karma, the attributes of the siddha are also eight.
The eight types of karma are as follows: 1. The karma, which obscures knowledge. The karma, which obscures vision and cognition. The karma, which obstructs conduct and faith 4. The karma, which prevents a man doing good deeds. The karma, which produces feelings and emotions. These files are related to saraswati suktam in telugu. Just preview or download the desired file. Sarpa Suktam In Sanskrit Pdf. Sarpa Sooktam v Uploaded by.
Rama Narayana Kashyap. Tantra - Shree- Meru-Tantram. Most of these files posted a long time earlier are taken down. Sarpa Suktam : Sanskrit Document ; This text is prepared by volunteers and is to be used for personal study and research. Bharatiya Charitrakosha Mandal, Pune; 5th ed.
Sarpa-Stotram - scribd. Sadhanas From Kaivalyopanishad. The site will be hosting the ancient Indian scriptures and their meanings as well as imparting vedic knowledge to those who seek it.