Guruprasad குருபிரசாத் விஜயராவ்

Praying with true heart and soul is essential. Chanting the Dhyana sloga with sincerity—while reflecting on its meaning—naturally leads the mind into a meditative state. Daily pooja is a personal dialogue with the Divine. By the end of the pooja, one should genuinely feel the presence and personification of the deity. The purpose of Dhyana Shlokas is to evoke a vivid mental image of the Deity (Dhyana Murti), incorporating every detail and attribute (swarupam) mentioned in the verse.

Shantakaram Bhujagashayanam Padmanabham Suresham
Vishvadharam Gaganasadrisham Meghavarnam Shubhangam।
Lakshmikantam Kamalanayanam Yogibhirdhyanagamyam
Vande Vishnum Bhavabhayaharam Sarvalokaikanatham॥

I bow to Lord Vishnu, who is peaceful (Shantakaram), rests on the serpent (Bhujagashayanam), has a lotus in his navel (Padmanabham), and is the Lord of the Devas (Suresham). He is the support of the universe (Vishvadharam), all-pervading like the sky (Gaganasadrisham), the color of a cloud (Meghavarnam), and has an auspicious body (Shubhangam). He is the beloved of Lakshmi (Lakshmikantam), has lotus eyes (Kamalanayanam), is attained through meditation by yogis (Yogibhirdhyanagamyam), and removes the fear of rebirth (Bhavabhayaharam). He is the one master of all the worlds (Sarvalokaikanatham).

There are nine forms of Bhakti (Navavidha Bhakti) [Shravanam (hearing), Kirtanam (chanting), Smaranam (remembrance), Pada Sevanam (serving His feet), Archanam (worship), Vandanam (prostration), Dasyam (servitude), Sakhyam (friendship), and Atma Nivedanam (self-surrender)], and having one Ishta Devata—a personal chosen deity—is important. Each person should hold a single chosen god as their intimate spiritual anchor.

Forms of Sastha

1. Aadhi Maha Śāstā
2. Dharma Śāstā
3. Jñāna Śāstā
4. Kalyāna Varada Śāstā
5. Sammohana Śāstā
6. Santhāna Prapti Śāstā
7. Veda Śāstā
8. Veera Śāstā

Mattamātaṅka kamanam kāruṇyāmruta pūjitam
sarva vikṉaharam tēvam cāstāram praṇamāmyaham

Triyampaka purātīcam kaṇātīpa camaṉvitam
kajārūṭamaham vantē cāstāram praṇamāmyaham

Aariya Sastha

long ago there lived a powerful king named Kasi Rajan. He had a daughter named Bhraibavathi, known for her devotion, strength of character, and dedication to Dharma. She wished to marry someone who embodied the highest spiritual and warrior qualities.

Kasi Rajan son Hiranyavarman killed a young boy, his father report to Raja, but he was not taking action. Ayyappa saves the young boy and Kasi Rajan was captured and imprisoned for 48 days. This long confinement broke his pride and shattered his ego. He realized his mistakes. Got back his kingdom. He wished to offer his daughter Bhraibavathi in marriage. Sastha said Sathya Poorna maharishi will come with marriage invite. They get married and have a son Satyakan.

ஓம். அறிந்தும் அறியாமலும் தெரிந்தும் தெரியாமலும்
நாங்கள் செய்த சகல குற்றங்களையும்
பொறுத்து, காத்து ரட்சித்து அருள் புரிய வேண்டும்
சத்தியமாய் பொன்னு பதினெட்டாம் படிமேல் வாழும்
காசி, ராமேஸ்வரம் அடக்கி ஆளும்
ஓம் ஹரிஹரசுதன், ஆனந்த சித்தன்,
ஐய்யன், ஐய்யப்ப ஸ்வாமியே சரணம் ஐய்யப்பா!

Ayyappa is of the Trimurthi Hamsa, so he has consorts: Durga (Pushkala), Lakshmi (Poorna), and Saraswati (Prabhavathi — in some places depicted with a veena).

Kasi

• A related tradition is the Saptarishi Pooja at Kāsi, where Vilva leaves are offered with the name “Rama” written on them.
• It is believed that in Kāśi, Lord Śiva whispers “Rām, Rām” into the ears of those departing the body, granting them liberation. Goddess Pārvatī, as Annapūrṇeśvarī of Kāśi, blesses every soul with her compassionate grace at their final moment.
• Vārāṇasī means the sacred land that lies between the rivers Varunā and Asī, symbolizing the space between life and liberation.

Kerala

• Thrkkunnappuzha Sri DharmaSastha Temple. Samrat Ashoka visited this temple. Copper plate engraving exists.
• In Kerala, a unique spiritual practice is the Sankalpa tradition, where the worship of a deity is rooted not in the physical form of the vigraha (idol) but in the devotee’s heartfelt intention and mental resolve. The deity is invoked and meditated upon through a focused sankalpa—a conscious affirmation or resolve—making the divine presence manifest through devotion and mindfulness. In this tradition, the idol serves primarily as a symbolic focal point, while the true essence of worship arises from the devotee’s inner visualization, prayers, and meditative concentration. This approach emphasizes that the divine exists beyond material form and can be experienced directly through sincere intention and spiritual alignment.
  • Thriprayar Shree Ramaswami Temple
• Nalambala Yatra (Nalu = four, Ambalam = temple in Malayalam). Thriprayar Sree Rama Temple Thriprayar, Bharata Koodalmanikyam Temple Irinjalakuda, Lakshmana Moozhikkulam Sree Lakshmana Perumal Temple Moozhikkulam, Shatrughna Payammal Sree Shatrughna Swami Temple Payammal (Thrissur Dist.). All these temple vigraha is Chaturbhuja Vishnu but worshiped as diff deity.

Kiratha Sastha

The deity Sri Kiratha Sastha is considered a fierce and powerful hunter manifestation of Lord Sastha. The name Kiratha refers to a hunter or forest-dweller (In the Mahabharata where Lord Shiva appears as a Kirata hunter to test Arjuna’s devotion and prowess before granting him the powerful Pashupatastra weapon). As Kiratha Sastha, the Lord is viewed as a great protector (Veera Sastha) and guardian of the village boundaries and forests, often depicted riding a horse with weapons. Devotees believe that worshipping this form helps to destroy enemies, dispel negative influences, and grant tremendous courage and protection, embodying the powerful energy of the wilderness and righteous combat.

Sambhovana Sastha

Sammohana Śāstā is a captivating and enchanting form . The Sanskrit word Sammohana means “enchanting,” implying that this form of the Lord possesses incredible divine charm and attractive power (Mohana swaroopam).

Vidya Sastha

Teaching to Brahaspathi, veda saram is four mahavakyam. out of that Thathuvamasi is primary, which is teached to all devas.

கல்லாலின் புடையமர்ந்து நான்மறை யாறங்கமுதற் கற்ற கேள்வி
வல்லார்க ணால்வருக்கும் வாக்கிறந்த பூரணமாய் மறைக்கப் பாலாய்
எல்லாமா யல்லதுமா யிருந்ததனை யிருந்தபடி யிருந்து காட்டிச் சொல்லாம சொன்னவரை நினையாமல் நினைந்துபவதொடக்கை வெல்வாம்.

The term “33 crore deities” (முப்பத்தி முக்கோட்டி), or $Trayastrimsati$ $Koti$, refers to the 33 principal categories (types) of divine beings mentioned in the Vedas. The number arose from a linguistic misunderstanding where the Sanskrit word $Koti$, meaning “type” or “class,” was mistranslated as “crore” (ten million). These 33 categories (comprising 12 Adityas, 11 Rudras, 8 Vasus, and 2 Ashvins/others) represent the primary forces that govern the cosmos, and philosophically, the vast number symbolizes the infinite manifestations of the single Supreme Reality (Brahman).

Mariamma

Parashurama, the sixth avatar of Lord Vishnu, stands as a fierce warrior and wise sage in Hindu mythology, born to the revered Rishi Jamadagni and Renuka. His life’s defining quest was a campaign of vengeance against the Kshatriya warrior class. Driven by an intense sense of justice and wrath, Parashurama systematically vanquished 21 generations of Kshatriyas in several confrontations, a relentless pursuit that fundamentally challenged and re-established the social order of ancient India. Following his devastating victories, Parashurama collected the blood of the fallen Kshatriyas.

Parashurama, one of the most revered figures in Hindu mythology, is often depicted as a fierce warrior and a sage. Known as the sixth avatar of Lord Vishnu, he is a unique blend of both martial prowess and ascetic wisdom. Parashurama is significant not only for his combat skills but also for the profound impact he had on the social fabric of ancient India, particularly in the context of the Kshatriya and Brahmin classes.

Parashurama’s lineage traces back to Rishi Jamadagni, a sage of great renown, and his wife, Renuka. This divine heritage plays a crucial role in shaping his character and the narrative of his life, as he embodies the qualities of both a warrior and a learned sage.

Parashurama’s most renowned quest was his battle against the Kshatriya warriors, who had become corrupt and oppressive. Fueled by a sense of justice and revenge for the wrongs inflicted upon the Brahmin community, he embarked on a campaign to rid the world of these warriors.

Over several confrontations, Parashurama is said to have vanquished 21 generations of Kshatriyas. His relentless pursuit of justice transformed the social order of the time, establishing a balance between the Brahmins and Kshatriyas.

Renuka (also known as Yellamma) was able to carry water in a pot made of unbaked clay or sand because of her immense chastity and devotion to her husband, Sage Jamadagni.

The story of Renuka: In this legend, Renuka, the wife of Sage Jamadagni, is beheaded by her son Parashurama. In his haste to restore his mother, Parashurama accidentally places the head of a low-caste woman on her body. This new form is recognized as Mariamman.

Note

• Purana, Pauranik https://ta.wikipedia.org/wiki/பௌராணிகர்
• Anubhuti (अनुभूति) means perception, experience, or realization. It refers to a deep, personal insight or a realization
• Sannidhyam is a word of Sanskrit and Telugu origin meaning “proximity,” “nearness,” or “presence”.

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