Rama with Kodanda,Bow.jpg

Whom Did Lord Rama Worship?

My Posts are an attempt to unravel our History, which has been distorted ,erased beyond imagination by the Britishers and other westerners at the instance of the Vatican and the special effort of the Britishers to Divide India and rule it, by sowing seeds of mistrust, disrespect for our scriptures.


Rameshwaram, where Rama worshiped Shiva.

This was achieved by totally erasing some of our texts,by having the ancient manuscripts shipped abroad, by introducing English as a Medium of instruction totally banishing India Languages, especially Sanskrit and by pseudo Indologists like Max Mueller,a  Missionary by initially trying to write honestly and later interpolating meanings of the Vedas that would make a mockery of Hinduism.

I am trying to piece together our History , thanks to the web, where wittingly or unwittingly the suppressed information about Santana Dharma is available.

It takes a considerable effort to locate them.

That has been the purpose of my Blog, apart from informing the younger generation about how they are inheritors of a Great Culture.

In this process some times information is likely to surface, which may not be palatable to some Hindus even.

For example the information that Vedas do not prohibit women from performing Sraddha or having Upanayana performed for them

Or there is no such thing temple worship.

Or there is no Caste by Birth.

Now I am presenting information about the Avatars of Vishnu,Rama here.

Similar information on other Avatars follows.

After the Vedic period there have been unsavoury pollution of Sanatana Dharam with many schools of Thoughts coming into force, some denying the Vedas, some denying God, but believing in the Vedas,then sects Saivism and Si Vaishnavam

The last one took an ugly turn with each accusing the other and one sect insulting Vishnu and another Shiva.

All are wrong and they do not carry the authority of the Vedas, notwithstanding what the Puranas say.

For a Hindu, the Vedas are The Authority, period,

Now to the question of whom did Lord Rama worship, one depends on Valmiki Ramayana and other Ramayana also by Valmiki.

Now Valmiki Ramayana is the one being accepted as the source.

Lord Rama belonged to Surya Vamsa, the Solar Dynasty.

As such Surya the Sun is their Deity.

That Surya is considered as the expression of Vishnu is another matter.\

However Lord Krishna says , in the Bhagavad Gita,otherwise.

He says He is Vishnu, not as the other way.

Adhityaanam aham  Vishnu and not as

Vishnunnam Aham Adhitya.

So Rama. following family Traditions, worshiped Surya.

Apart from this Rama worshiped Shiva a couple of times the important one being His Worship of Lord Shiva, at Rameswaram to rid of the Brahmahathi Dosha accrued by killing Ravana, a vedicV scholar.

Rama also worshiped Surya in the battle field for mental strength and victory, at the instance of Sage Agastya.

Thus was born the Adhitya Hrudayam Sloka.

Rama also seemed to have worshiped Devi though Valmiki does not mention this in Ramayana.

‘As per Patteeshwaram Ashtabhuja Durga Temple stala, it is noted that the worship of Devi Durga owes its origin to ShreeRam. In the ‘Ramayana’, as it goes, Rama went to ‘Lanka’ to rescue his abducted wife, Sita, from the grip of Ravana, the king of the Demons in Lanka. Before starting for his battle with Ravana, Rama wanted the blessings of Devi Durga . He came to know that the Goddess would be pleased only if she is worshipped with one hundred ‘NeelKamal’ or blue lotuses. Rama, after travelling the whole world, could gather only ninety nine of them. He finally decided to offer one of his eyes, which resembled blue lotuses. Durga, being pleased with the devotion of Rama, appeared before him and blessed him…

..he correctness of Ramayana is that the story is based on the Ramayana, but does not actually come in the Ramayana text of Valmiki. It is found in various Puranas. When Rama was going to cross the ocean, some texts describe that He performed worship of Durga Devi to inform her of His intentions of invading Lanka. The reason for this is that Durga was the protector of Kuvera’s island of Lanka before it was taken by Ravana. As such, it was proper etiquette for Rama, acting as a human king, to inform Durga Devi that He was about to invade her area of control. In this story, Rama acts as a yajaman, and Brahma acts as a priest who performs the sacrifice to please Durga Devi.

In the sattvika puranas, the story is described that Rama prays to Durga, and Durga replies, “I am your external shadow energy. What ever you wish to do, I am your servant.” This is along the lines of the text “shrishti-sthiti-pralaya-sadhana-shaktir eka chayeva yasya bhuvanani bibharti durga” found in the scriptures. Durga Devi (Maha Maya) is the shadow energy of Lord Narayana.

In the rajasika puranas the story is described differently. When Rama calls to Durga, she refuses to appear. Then Rama pierces his eye with an arrow, and Durga Devi appears crying tears of blood.

Throughout the Puranas and various versions of the Ramayana we find a variation of three types of puja Rama did, either to Shiva, Durga or Brahma. It is likely that the variations are due to yuga-bheda, or the minor differences that occur in different ages. The Rama-lila is performed every Treta-yuga, and as such it has occurred thousands of times with many variations. We do not know from which time period the stories are recorded in each book. Thus there are many seemingly contradictory descriptions in the Puranas. It is described that Jambavan, the vanara devotee of Lord Rama, takes part in each incarnation of Rama in the same body. The cosmic cycles of time are moving like seasons, and these histories are played out in every age on schedule.

Finally, depending on Valmiki Ramayana, the sage Agastiya suggested Rama is found correct and nowhere it is found Durga worship by Rama. Only sage Agastiya adviced Rama to conquer in the battle field by worshipping the Surya, the sun-god rendering Aditya Hridayam. Rama accepted the sage Agastiya’s advice and worshipped.’

I have posted quite a few posts where Rama is shown to have worshiped Shiva many times.

And his ancestor Bhagiratha brought Ganges to Earth by severe peneance to Lord Shiva.

Based on these texts, Lord Rama worshiped Shiva and Surya.



Bhagiratha Worships Shiva, Stuthi.


PS.Let me add that Shiva and Vishnu are expressions of the Same Reality Brahman and there is no question of who is Greater.

Though comments are welcome, no comment about sectarian issues will be published.

This site is meant for Sanatana Dharam, the underlying principle being,

All Gods are One, May Every One Be Happy.

Sarvam Krishnaarppanam.

Everything Is Dedicated to Krishna.

Maatha Ca Parvati Devi Pitha Devo Maheswaraha,

Baandhavaa siva Bhalthaascha Swadeso Bhvanathrayam

My Mother is Parvati,

Father, Shiva.

Devotees of Shiva are my relatives and

All the three worlds are Mine


Working Model Of Vishnu Chakra In Melarasur Lalgudi

There are numerous weapons described in the Mahabharata.

I have posted on various weapons used in the Mahabharata Battle and the Weapons of Mass Destruction(WMD).

Vishnu's Discus.

Vishnu’s Discus.gif

These are deadly weapons and so far I have been able get information on them through the epics and other texts in Sanskrit/Tamil literature.

And of course one sees many of these weapons in Hindu Temples either as a weapon in God’s hands or as a sculpture/painting in the Prahara of a temple.

Some of these weapons were called Astras, while the others  were known as Sastras.

The Sastras are conventional weapons which can be used by anyone with proper training as one uses a Gun.

But Astras are different in that they can be used only after initiation from a Guru.

And one is expected to chant a specific Mantra.

Brahmastra, the equivalent of Hydrogen Bomb is an Astra.

There is another category of weapon which can be used both as conventional weapon and as an Astra.

This is the Chakra, (Discus)

Famous Chakra is Vishnus’ Sudharshan Chakra.

Lord Krishna also wields this.

Now a working Model of this has been found in Melarasur,near Lalgudi

The news item explains.(image below)

News on Chakram in the Indian Express.image.

News on Chakram in the Indian Express. Click on the Image To Enlarge.

‘The chakram (Devanāgarī: चक्रं; Panjabi: chakkar; Malay: cakeram) is a throwing weapon from India. It is circular in shape with a sharpened outer edge and ranges in size from approximately 12–30 centimetres (4.7–11.8 in) in diameter. It is also known as chalikar[1]‌ meaning “circle”, and was sometimes referred to in English writings as a “war-quoit”. The chakram is primarily a throwing weapon but can also be used hand-to-hand. A smaller variant called chakri was worn on the wrist. A related weapon is the chakri dang, a bamboo staff with a chakri attached at one end…

Earliest references to the chakram come from the Indian epics Mahabharata and Ramayana where the Sudarshana Chakra is the weapon of the god Vishnu. Chakradhaari (“chakram-wielder,” or simply “circle-man”) is a name for Krishna. The chakram was later used extensively by the Sikhs as recently as the days of Ranjit Singh. It came to be associated with Sikhs because of the Nihang practice of wearing chakram on their arms, around the neck and even tied in tiers on high turbans. The Portuguese chronicler Duarte Barbosa writes (c. 1516) of the chakram being used in the Delhi Sultanate.[2]

The people of the kingdom … are very good fighting men and good knights, armed with many kinds of weapons; they are great bowmen, and very strong men; they have very good lances, swords, daggers, steel maces, and battle-axes, with which they fight; and they have some steel wheels,which they call chakarani, two fingers broad, sharp outside like knives, and without edge inside; and the surface of these is of the size of a small plate. And they carry seven or eight of these each, put on the left arm; and they take one and put it on the finger of the right hand, and make it spin round many times, and so they hurl it at their enemies, and if they hit anyone on the arm or leg or neck, it cuts through all. And with these they carry on much fighting, and are very dexterous with them.

From its native India, variations of the chakram spread to other Asian countries. In Tibet, Malaysia, and Indonesia, the chakram was not flat but torus-like. The Mongol cavalry used a similar throwing weapon with spiked edges.[citation needed]


Chakram are traditionally made from steel or brass which is beaten into a circular shape against an anvil with an indentation for the curvature. Two ends are connected with a piece of brass and then heated, forming a complete circle before the brass is removed. Some chakram, even those used in combat, were ornately engraved, or inlaid with brass, silver or gold.

The chakram is half an inch to one inch wide and is typically between 5-12 inches in diameter. The smaller variations are known as chakriwhile the larger ones are called vada chakra which were as large as a shield.

Throwing Technic.

The chakram’s combat application is largely dependent on its size. Regular-sized (15+ cm dia.) steel chakram could be thrown 40–60 meters, while brass chakram, due to their better airfoil design, could be thrown in excess of 100 meters.[4] If properly constructed, it should be a perfect circle. Warriors trained by throwing chakram at lengths of green bamboo. In single combat, the chakram could be thrown underarm like a modern Aerobie. In battle, it was usually thrown vertically so as to avoid accidentally hitting an ally on the left or right side. A stack of chakram could be quickly thrown one at a time like shuriken. On elephant or horseback, chakram could be more easily thrown than spears or arrows. Because of its aerodynamic circular shape it is not easily deflected by wind.

The most iconic method of throwing a chakram is tajani, wherein the weapon is twirled on the index finger of an upraised hand and thrown with a timed flick of the wrist. The spin is meant to add power and range to the throw, while also avoiding the risk of cutting oneself on the sharp outer edge. An adept user can twirl the chakram while using another weapon with the other hand. The use of tajani in battle was perfected by the Nihang who employed a particular formation to protect the chakram-wielder from harm. Although variants of the chakram would make their way to neighbouring parts of the region, the tajani technique appears to have remained unique to Indian martial arts.

The smaller chakri could also be worn on the arms or wrists and used like knuckledusters. When worn on the arms the chakri could be used to break or cut the opponent’s arms while grappling. The larger vada chakra were worn around the neck and thrown or dropped down on the opponent vertically. In the turban, it could be raked across an enemy’s face or eyes while fighting.




Read Straight Rama Story Reverse Palindrome Ramakrishna Vilomakavyam

Sanskrit is language, when handled by experts can do anything including conveying two stories separated by thousands of years, with totally different content.

An example of this adaptability of Sanskrit can be seen in Magha’s Sisupala Vadha, where the verses form a Wheel!

The Link to this Post is given at the close of this Post.

There are Sanskrit slokas which convey both the Stories of Rama and Krishna in a Single verse, in A Palindrome Format.

You read straight, you get Ramayana.

Read it in the reverse order, Krishna’s Life Story.

I am providing below the  Raghava  Yadaviyam by Venkathdhvari( 17 Century)

Krishna and Rama.jpg

Krishna and Rama.

This poetic composition, which was written by the scholar Dyvagyna Surya
Pandita in the 14th Century, is a marvelous example of palindromic verses.
It also has another speciality – This set of poems, when read forward
relate to Rama and the Ramayana, and when read in reverse relate to Krishna
and the Mahabharata.(Forward) तं भूसुतामुक्तिमुदारहासं वन्दे यतो भव्यभवम् दयाश्रीः ।”I pay my homage to Him who rescued Sita, whose laughter is captivating,
whose incarnation is
grand, and from whom mercy and splendor arise everywhere.”(Backward) श्रीयादवं भव्यभतोयदेवं संहारदामुक्तिमुतासुभूतम् ॥

“I bow before that Sri Krishna, the descendent of Yaadava family; who is a
divinity of the sun as
well as the moon; who destroyed Putana who only gave destruction; and who
is the soul of all
this universe.”..

( There are verses in Plaindrome format in other Indian Languages.

I shall Post one from Tamil.Readers may contribute from their Languages)

तं भूसुतामुक्तिमुदारहासं
वन्दे यतो भव्यभवं दयाश्रीः ।
श्रीयादवं भव्यभतोयदेवं
संहारदामुक्तिमुतासुभूतम् ॥ १॥

चिरं विरञ्चिर्न चिरं विरञ्चिः
साकारता सत्यसतारका सा ।
साकारता सत्यसतारका सा
चिरं विरञ्चिर्न चिरं विरञ्चिः ॥ २॥

तामसीत्यसति सत्यसीमता
माययाक्षमसमक्षयायमा ।
तामसीत्यसति सत्यसीमता ॥ ३॥

का तापघ्नी तारकाद्या विपापा
त्रेधा विद्या नोष्णकृत्यं निवासे ।
सेवा नित्यं कृष्णनोद्या विधात्रे
पापाविद्याकारताघ्नी पताका ॥ ४॥

श्रीरामतो मध्यमतोदि येन
धीरोऽनिशं वश्यवतीवराद्वा
द्वारावतीवश्यवशं निरोधी
नयेदितो मध्यमतोऽमरा श्रीः ॥ ५॥

कौशिके त्रितपसि क्षरव्रती
योऽददाद्ऽद्वितनयस्वमातुरम् ।
रन्तुमास्वयन तद्विदादयोऽ
तीव्ररक्षसि पतत्रिकेशिकौ ॥ ६॥

लम्बाधरोरु त्रयलम्बनासे
त्वं याहि याहि क्षरमागताज्ञा ।
ज्ञातागमा रक्ष हि याहि या त्वं
सेना बलं यत्र रुरोध बालम् ॥ ७॥

लङ्कायना नित्यगमा धवाशा
साकं तयानुन्नयमानुकारा ।
राकानुमा यन्ननु यातकंसा
शावाधमागत्य निनाय कालम् ॥ ८॥

गाधिजाध्वरवैरा ये
तेऽतीता रक्षसा मताः ।
ये रावैरध्वजाधिगाः ॥ ९॥

तावदेव दया देवे
यागे यावदवासना ।
नासवादवया गेया
वेदे यादवदेवता ॥ १०॥

सभास्वये भग्नमनेन चापं
कीनाशतानद्धरुषा शिलाशैः ।
पञ्चानने मग्नभये स्वभासः ॥ ११॥

न वेद यामक्षरभामसीतां
का तारका विष्णुजितेऽविवादे ।
देवाविते जिष्णुविकारता का
तां सीमभारक्षमयादवेन ॥ १२॥

वैदेहीमनसो मतः ।
तमसो न महीदेवै-
र्यात्रायन्वरगोव्रती ॥ १३॥

वेद या पद्मसदनं
साधारावततार मा ।
मारता तव राधा सा
नन्द सद्मप यादवे ॥ १४॥

शैवतो हननेऽरोधी
यो देवेषु नृपोत्सवः ।
वत्सपो नृषु वेदे यो
धीरोऽनेन हतोऽवशैः ॥ १५॥

नागोपगोऽसि क्षर मे पिनाकेऽ
नायोऽजने धर्मधनेन दानम् ।
नन्दानने धर्मधने जयो ना
केनापि मे रक्षसि गोपगो नः ॥ १६॥

ततान दाम प्रमदा पदाय
नेमे रुचामस्वनसुन्दराक्षी ।
क्षीरादसुं न स्वमचारु मेने
यदाप दाम प्रमदा नतातः ॥ १७॥

तामितो मत्तसूत्रामा
शापादेष विगानताम् ।
तां नगाविषदेऽपाशा
मात्रासूत्तमतो मिता ॥ १८॥

धीरोऽनुत्या सस्मितोऽद्याविगीत्या ।
त्यागी विद्यातोऽस्मि सत्त्यानुरोधी
दीनोऽविज्ञा पात्रपद्यावसाना ॥ १९॥

सम्भावितं भिक्षुरगादगारं
याताधिराप स्वनघाजवंशः ।
शवं जघान स्वपराधिताया
रङ्गादगारक्षुभितं विभासम् ॥ २०॥

तयातितारस्वनयागतं मा
लोकापवादद्वितयं पिनाके ।
केनापि यं तद्विदवाप कालो
मातङ्गयानस्वरतातियातः ॥ २१॥

शवेऽविदा चित्रकुरङ्गमाला
पञ्चावटीनर्म न रोचते वा ।
वातेऽचरो नर्मनटीव चापं
लामागरं कुत्रचिदाविवेश ॥ २२॥

नेह वा क्षिपसि पक्षिकन्धरा
मालिनी स्वमतमत्त दूयते ।
ते यदूत्तमतम स्वनीलमा-
राधकं क्षिपसि पक्षिवाहने ॥ २३॥

योषामृतेऽरण्यगताविरोधी ।
धीरोऽवितागण्यरते मृषा यो
सुनादवेणुस्वनयातनां वः ॥ २४॥

किं नु तोयरसा पम्पा
न सेवा नियतेन वै ।
पापं सारयतो नु किम् ॥ २५॥

स नतातपहा तेन
स्वं शेनाविहितागसम् ।
सङ्गताहिविनाशे स्वं
नेतेहाप ततान सः ॥ २६॥

योषादोऽनुनयेन  सः ।
स नये ननु दोषायो
नगे भाविलतापिकः ॥ २७॥

ते सभा प्रकपिवर्णमालिका
नाल्पकप्रसरमभ्रकल्पिता ।
कालिमर्णव पिक प्रभासते ॥ २८॥

नाल्पकभ्रमणमक्रमातुरम् ।
तेन पात्रनतपक्षिणे वरा ॥ २९॥

दैवे योगे सेवादानं
शङ्का नाये लङ्कायाने ।
नेयाकालं येनाकाशं
नन्दावासे गेयो वेदैः ॥ ३०॥

याने नद्यामुग्रमुद्याननेया ।
याने नद्यामुग्रमुद्याननेया
शङ्कावज्ञानुत्वनुज्ञावकाशम् ॥ ३१॥

वा दिदेश द्विसीतायां
यं पाथोयनसेतवे ।
वैतसेन यथोपायं
यन्तासीद्ऽविशदे दिवा ॥ ३२॥

वायुजोऽनुमतो नेमे
सङ्ग्रामेऽरवितोऽह्नि वः ।
वह्नितो विरमे ग्रासं
मेनेऽतोऽमनुजो युवा ॥ ३३॥

क्षताय मा यत्र रघोरितायु-
रङ्कानुगानन्यवयोऽयनानि ।
निनाय यो वन्यनगानुकारं
युतारिघोरत्रयमायताक्षः ॥ ३४॥

तारके रिपुराप श्री-
रुचा दाससुतान्वितः ।
तन्वितासु सदाचारु
श्रीपुरा पुरि के रता ॥ ३५॥

लङ्का रङ्काङ्गराध्यासं
याने मेया काराव्यासे ।
सेव्या राका यामे नेया
सन्ध्यारागाकारं कालम् ॥ ३६॥

॥ इति श्रीदैवज्ञपण्डित सूर्यकवि विरचितं
विलोमाक्षररामकृष्णकाव्यं समाप्तम् ॥

Another One.

Raghava Yadaviyam
Raghava-yadaviyam by Venkatadhvari (17th cent.) is an “anuloma-viloma kavya” that narrates the story of Rama. But the Shlokas read in the reverse relate an adventure of Shri Krishna.

वन्देऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥

“I pay my obeisance to Lord Shri Rama, who with his heart pining for Sita, travelled across the Sahyadri Hills and returned to Ayodhya after killing Ravana and sported with his consort, Sita, in Ayodhya for a long time.”

In reverse

सेवाध्येयो रामालाली गोप्याराधी मारामोरा ।
यस्साभालंकारं तारं तं श्रीतं वन्देहं देवं ॥

“I bow to Lord Shri Krishna, whose chest is the sporting resort of Shri Lakshmi;who is fit to be contemplated through penance and sacrifice, who fondles Rukmani and his other consorts and who is worshipped by the gopis, and who is decked with jewels radiating splendour.

Download at


Ramakrishna Viloma kavyam can be found here:

Sanskrit Poem Drwas a Wheel, Sisupala Vadha


Rama Not Worshiped In Krishna Mahabharata Times?

I came across a discussion in the web whether Lord Rama was worshiped during the period of Mahabharata and Lord Krishna.

With my limited knowledge of the Epics,Ramayana and Mahabharata, I verified facts.

Vishnu ViswaroopamVisnu's Cosmic Form.

Viswaroopa Of Vishnu.

There is no mention of anyone , let alone Krishna, worshiping Lord Rama during the Mahabharata period.

Reasons are quite a few.

1.In Indian Philosophy, Individual worship, or collective worship is not encouraged.

Nor the idol worship is allowed /mentioned in the Vedas.

However one finds the worship of Gods by performing penance was undertaken.

In the Puranas and the Epics, Ramayana and Mahabharata, The Trimurti, Brahma, Vishnu,  Shiva and Devi were worshiped in the form of penance, mainly to get material benefit, Power or Knowledge.

Indra was also worshiped in the same way.

However the practice of worshiping a Living One or a Deified One like Rama was not in practice.

In the case of Rama,many Rishis,many commoners, and even Rakshasas including Ravana knew Rama as an Avatar.

But the fervent worship in our present style we have now was not there.

Intense personal devotion to Rama by Hanuman,Sabari and a few others was in vogue.

In the same way,Rama was not worshiped during the Mahabharata period.

2.As Indian philosophy is  of the view that personal enlightenment is by  one’s efforts and action with God as a facilitator,not by God as the sole provider of Salvation,(Gnana , Karma and Raja Yoga)

(Visishtadvains , some others and those who follow Bhakthi Marga would differ with me here), worshiping for Salvation was

in theform of penance, supplemented by effort in following Dharma as prescribed in the Vedas.

I am also aware that if one has to perform good actions and be pious , God’s Benevolence is needed.

One needs the Blessings of the Lord to even think of Him.

At the same time, Indian Philosophy is equally forceful in saying that one can attain Moksha by one’s efforts alone.

This divergence of views is the speciality of Hinduism.

These points can not be argued upon as they do not fall within the purview of Logic but Experience and Intuition.

3. Yet there is no doubt  that Lord Rama was venerated during the Mahabharata times.

Lord Krishna Himself appeared in the form of Rama to Jambhavantha before marrying his daughter Jambavathi.

And we had Hanuman revealing Himself to Bhima and extolling Rama, when Bhima tried to pick up a quarrel with Hanuman.

4.Lord Rama had shown his Viswaroopa to Bharghav Rama.

Ramayana is narrated thrice in Mahabharata by Lomasa, Markandeya and Hanuman .

.Rama’s Viswaroopa.

‘”Lomasa continued, ‘Hearing this, Dasaratha’s son blazed up in wrath and said, ‘I have heard what thou hast said, and even pardoned thee. O son of Bhrigu’s race, thou art full of vanity. Through the Grandsire’s grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.’ Then Rama of Bhrigu’s race beheld in the body of Dasaratha’s son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama’s hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama–that manifestation of Vishnu’s power. And commanded by Vishnu, he proceeded to the mountains of Mahendra.( Mahabharata , Vana Parva,Tirtha Yatra Parva , Section XCIX)




Vishnu Tantra Yantra Mantra Remove Obstacles

One finds the Tantra Shastras relate primarily to Shiva and Shakti, though there are Ganapathi, Subrahmanya Tantras are also known.

What is not known is that there is Vishnu Tantra.

Lord Vishnu.gif

Lord Vishnu.
Image Credit.vishnu108.deviantart.com

Tantra associated with Vishnu is not known primarily because of the concept of Saranagathi, total surrender to Vishnu.

This surrender is explained in the Pancharatra Agama and is also dealt with in Vaikhanasa Agama.

Of these two, the Pancharatra is closer to Tantra.

Information on this subject is scarce and readers may contribute.

The Vishnu Tantra.

Shri Vishnu can also be worshipped in all three forms : Satvik, Rajsik, Tamsik.

In Satwa, his Narayan form is most important

In Raja, his Narsimha form is very important. He is the protector.

in Tama, his Varah form is most important.
Vishnu Yantra.jpg

Mantra for Maha Vishnu Yantra
Narayanaya Vidhmahe
Vasudevaya Dhimahi
Tanno Vishnu Prachodayat
Alternatively, this mantra can be used instead:
Om Namo Narayanaya  or

Om Namo Bhagavathe Vasudevaaya.

Yantras are usually made of copper.

Place the Yantra facing the East or the North in a clean and sacred altar.
Do not let other people touch the Yantra.
Periodically wash the Yantra with rose-water or milk. Then, rinse it with water and wipe it to dry. The Yantra’s color may change over a period of time; however this does not dilute the power of the Yantra.
Place rounded dots of sandalwood paste on the 4 corners and in the center of the Yantra.
Light a candle or ghee lamp and an incense stick in front of the Yantra. You can offer fresh or dry fruits as Prasad, as well.
Chant the Mantra above in front of the Yantra, preferably after showering.

Naivedya.Sakkarai Pongal.

For general rules for Pooja please refer my post.

Vishnu Yantra.ishnu is the presever aspect of God, once in his shelter, he oversees preservation and optimization of every aspect of your life.

2) Shri Vishnu is the husband of Shri lakshmi (goddess of weatlh), in reality it is only upon inheritance of his nature in a person through his worship, that Shri Lakshmi can be made stable in anyones life or home. It is only through Vishnu that Lakshmi can be made stable.

3) Shri Vishnu is the Upholder of Satwa Guna (purity qualities) in universe, hence he provides fastest liberation to Satvik devotees.

The six aspects of Surrrender to Vishnu.

i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.

ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).

iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.

iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.

v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.

vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).

Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:

AnukUlyasya samkalpah prAtikUlyasya varjanam |
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)