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मराठी मुख्य सूची|मराठी साहित्य|भजन|भजन : भाग ५|
आंस ही तुझी फार ल...

भजन - आंस ही तुझी फार ल...

भजन - A bhajan or kirtan is a Hindu devotional song, often of ancient origin. Great importance is attributed to the singing of bhajans with Bhakti, i.e. loving devotion. "Rasanam Lakshanam Bhajanam" means the act by which we feel more closer to our inner self or God, is a bhajan. Acts which are done for the God is called bhajan.

भजन

आंस ही तुझी फार लागली, दे दयानिधे बुद्धि चांगली । देऊ तू नको दृष्ट वासना, तूच आवरी आमच्या मना । वागवावया सर्व सुष्टीला शक्ती बा असे एक तूजला । सर्व शक्ती तु सर्व देखणा, कोण जाणतो तुझिया गुणा । माणसे आम्ही सर्व लेकुरे, माय बाप तु हे असे खरे । तुझिया कृपेवीण ईश्‍वरा, आसरा, आम्हा नाही दुसरा । असशि तूच बा आसरा आम्हा, देई आमुते बुद्धी उत्तमा । जोडूनी करा प्रार्थितो तुला, दावे आमुते मार्ग चांगला ।

Translation - भाषांतर
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Last Updated : 2008-02-10T13:07:29.0170000

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VIṢṆU(विष्णु)


  • 1) General information.
    Brahmā, Viṣṇu and Maheśvara are the Lords of creation, sustenance and extermination of this perishable universe. These trimūrtis (three figures) also are perishable. It is said, that one day of Brahmā will constitute thousand four-fold (catur) yugas and that during the life of Brahmā, fourteen Indras will fall down from heaven and die. This is a Brahmā age. The ages of two Brahmās constitute the age of one Viṣṇu. At the end of the age Viṣṇu also will perish. The age of Śiva is double the age of Viṣṇu. Śiva also will perish at the end of his age. [Devī Bhāgavata, Skandha 5]. When everything perishes there comes the deluge (the great flood). After that, for one hundred and twenty Brahmā years the universe will be desolate and void. In that deep eternal silence, Viṣṇu will be seen sleeping on a banyan leaf on the surface of water. That is the beginning of the next great age. In this stage, Bālamukunda is the name of Mahāviṣṇu. As he remains on Nāra or water he will be called Nārāyaṇa also. The name Viṣṇu means he who possesses the habit of Vyāpana (To pervade). While Viṣṇu, who has the power to spread his control over everything in whatever condition, lies on the banyan-leaf. From his navel, a lotus-stalk grows up, and on the top of the stalk, in the lotus flower, Brahmā comes into being. Brahmā does penance before Viṣṇu and extols him. Mahāviṣṇu confers on Brahmā the power of creation of the subjects. That Brahmā perishes along with the deluge and in his place another Brahmā is born. Thus in the life-time of Viṣṇu two Brahmās come into being and perish.
    2) Beginning.
    In days of yore, when Viṣṇu was lying on the banyan leaf as Bāla Mukunda, he began to think “Who am I? Who created me? Why? What have I to perform?” -and soon an ethereal voice was heard, “I am everything. Except me, there is nothing eternal.” From behind the voice Mahādevī appeared, and said “Look Viṣṇu. What is there to wonder at? Whenever the universe is subject to creation, sustenance and extermination, you have taken origin by the glory of the Almighty. The Almighty or the omnipotence is beyond attributes. But we are all subjected to attributes. Your foremost attribute is Sattva (goodness-purity) Brahmā whose main attribute is the attribute of rajas (activity-passions), will originate from your navel. From the middle of the brows of that Brahmā, Śiva will be born, whose main attribute is Tamas (inertia darkness). Brahmā, by the power of Tapas (penance) will acquire the power of creation and build the world. You will be the sustainer of that world. Śiva will destroy the same world. I am Devī Māyā (Illusionpersonified as the wife of Brahman), the great power depending on you for the purpose of creation.” After hearing these words of Devī, Viṣṇu went into meditation and deep sleep of contemplation.
    3) Avatāras (Incarnations).
    When injustice and lawlessness abound in the universe, Viṣṇu will incarnate in the world in various forms and shapes, and will drive away injustice and will reinstate righteousness. The basis and the indeclinable semen virile of all the incarnations, is this spirit of the universe. All Devas, all human beings and all animals are created from a portion of this soul of the universe, which in itself is a portion. Brahmā, first incarnated as Sanatkumāra and lived the life of a Brahmin student of chaste abstinence. The second incarnation was connected with the creation of the earth. It was the incarnation as a hog to redeem the earth which was immersed in the world of Rasātala. The third incarnation was taken to create the sages and hermits. The Supreme God incarnated as the devahermit, Nārada and taught Pañcarātra, the Vaiṣṇava- śāstra explaining the ways of observing Karmans. Fourthly, Viṣṇu took the incarnation of Nara-Nārāyaṇas (two hermits) and performed tapas (penance), difficult to do. The fifth incarnation was that of Kapila who taught his disciple Āsuri, a Brahmin, Sāṅkhya (one of the six systems of Indian philosophy dealing with evolution). The next incarnation was taken, according to the request of Atri, as his son under the name Dattātreya. Seventhly he took incarnation as Yajña, the son born to Prajāpati Ruci, by his wife Ākūti with the groups of devas (gods) such as Yāmas and others to sustain the Manvantara (age of Manu) of Svāyambhuva. The eighth incarnation was as the son of Bhagavān Nābhi by his wife Meru, and the ninth was, as the inner soul of Pṛthu, according to the request of the sages and hermits, with a view to change the earth to such a state that medicinal herbs may grow in plenty everywhere. The tenth was, as Matsya (Fish) in Cākṣuṣa Manvantara deluge; the eleventh, as turtle, to lift up the mountain Mandara; the twelfth as Dhanvantari, and the thirteenth was as Mohinī (Charming woman). The fourteenth was that of Man-lion, the fifteenth was that of Vāmana, the sixteenth that of Paraśurāma, the seventeenth, that of Vyāsa, the eighteenth, that of Śrī Rāma and the nineteenth was that of Rāma and the twentieth that of Kṛṣṇa in the dynasty of Vṛṣṇi. The twentyfirst was as Buddha in the beginning of the age of Kali. The twenty second incarnation was in the name of Kalki as the son of the Brahmin Viṣṇuyaśas. Each incarnation is explained in places where that word occurs. See under Avatāra. The avatāras of Mahāviṣṇu are numerous. Thousands and thousands of incarnations originate from Mahāviṣṇu as streams flow from a lake which overflows at all times. Hermits, Manus, Devas, Sons of Manus, Prajāpatis, all these are marks and portions of Mahāviṣṇu. [Vālmīki Rāmāyaṇa, Bāla Kāṇḍa, Saṛga 15];[ Agni Purāṇa, Chapter 5];[ Vālmīki Rāmāyaṇa, Kiṣkindhā Kāṇḍa, Sarga 40];[ Mahābhārata, Vana Parva, Chapter 83];[ Devī Bhāgavata, Skandha 1];[ M.B. Śānti Parva, Chapter 121];[ Agni Purāṇa, Chapter 12];[ Bhāgavata, Skandha 10];[ Bhāgavata, Skandha 5];[ Mahābhārata, Vana Parva, Chapter 272];[ Vana Parva, Chapter 149];[ Śānti Parva, Chapter 339].
    4) Family life.
    Vaikuṇṭha is the dwelling place of Mahāviṣṇu. Mahālakṣmī is the prominent wife. It is seen in [Devī Bhāgavata, Skandha 9], that besides Laksmīdevī, Gaṅgā Devī and Sarasvatī also were the wives of Viṣṇu. Lakṣmīdevī has taken several incarnations. Once she took birth from Khyāti, the wife of hermit Bhrgu. At this birth Dhātā and Vidhātā were her brothers. On another occasion, she arose from a lotus-flower which grew up from the sea of Milk. (To know more about the wives Lakṣmī, Gaṅgā and Sarasvatī, see under Gaṅgā). There is none to be mentioned as the legitimate son of Mahāviṣṇu. But Brahmā is the first that could be imagined as the son of Viṣṇu. Besides, Mahāviṣṇu once created a bright son, by his mind. That son was named Virajas. Śāstā is another son of Mahāviṣṇu. Śiva became amorous with Mohinī (fascinating woman)--the form which Mahāviṣṇu took at the time of the churning of the Sea of Milk. They led a short family life as a result of which the son Śāstā was born. (See under Śāstā).
    5) Curses.
    Mahāviṣṇu had cursed and had been cursed on many an occasion. The most important of them are given below:
    (i) The curse of Mahālakṣmī
    Once Mahāviṣṇu looked into the face of Mahālakṣmī and laughed for no reason. Thinking that Mahāviṣṇu had been making fun of her, she cursed him saying “Let your head be severed from the body.” At this period an Asura named Hayagrīva had done penance for a thousand years and obtained several boons. One boon was that he should be killed only by a man with the head of a horse. Hayagrīva attacked the devas (gods). Though the gods fought with Hayagrīva for many thousands of years they could not kill him. Even Viṣṇu, admitted defeat. Using the bow as a prop to his chin he stood thinking, for years. In the meanwhile white ants began to eat the string of the bow. When the string was broken, the bow straightened with a sudden jerk and the head of Mahāviṣṇu was severed from the trunk and was thrown away. Viśvakarmā cut off the head of a horse and joined it to the trunk of Viṣṇu, who instantly rose up and killed Hayagrīva. Thus satisfying the need of the gods and making the curse of Lakṣmī come true, Viṣṇu regained his original form and returned to Vaikuṇṭha. [Devī Bhāgavata, Skandha 1].
    (i
    i) The curse of Bhṛgu.
    The Asuras who were defeated in the war with Devas, approached Pulomā, the mother of their teacher-priest Śukra, and sought protection. Pulomā, was the wife of hermit Bhṛgu. She began to do penance for the destruction of devas. Knowing this Viṣṇu aimed his weapon, the Discus, at her and killed her. Bhṛgu got angry and cursed Viṣṇu to take birth as a man and suffer the grief of separation from his wife for many years. This curse was the first cause of the incarnation of Śrī Rāma. (For details see under Bhṛgu, Para 4).
    (ii
    i) The curse of Viṣṇu.
    Once the handsome King Revanta, mounted on the horse Uccaiśśravas and came to Vaikuṇṭha. Looking at the handsome youth, Lakṣmī stood for a while enchanted by Revanta and his horse. Mahāviṣṇu was displeased at this, and cursed her to take birth on the earth as a mare. Accordingly she was born as a mare and when the duration of the curse was over returned to Vaikuṇṭha. (For details see under Ekavīra).
    (i
    v) The curse of Vṛndā.
    See under Māyāśiva.
    6) Contests and wars.
    Wars are very few in the Purāṇas in which Viṣṇu had not participated directly or indirectly. As almost all of them have been dealt with in various places in this book, they are not given here. Only a few of the prominent among them are mentioned here.
    (i) Madhukaiṭabhas.
    Madhu and Kaiṭabha are two asuras born from the ear-wax of Mahāviṣṇu. They tried to attack Brahmā and Viṣṇu killed them. (See under Kaiṭabha).
    (i
    i) Killing of Andhaka.
    Andhaka was a notorious asura. He was the minister of Mahiṣāsura. When war broke out between asuras and Devas, Andhaka caused havoc among the devas. At last in the fight with Viṣṇu Andhaka was killed. [Devī Bhāgavata, Skandha 5].
    (ii
    i) Killing of Vṛtrāsura.
    See under Vṛtra.
    (i
    v) Rāhu.
    For the story of how Viṣṇu cut into two the asura Rāhu, see under Amṛtam.
    (v) Contest with Brahmā.
    The story of Viṣṇu and Brahmā making a competitive journey to find out the crest and foot of Śiva, is given with slight variations in most of the Purāṇas. (For detailed story see under Brahmā, Para 5).
    (v
    i) For the story of how Viṣṇu confronted the asuras Nemi, Sumālī and Mālyavān
    see under each of those words.
    7) The weapons and ornaments of Viṣṇu.
    The following are the prominent ornaments and weapons of Viṣṇu.
    (i) Śrīvatsa.
    This is a mark on the chest. It is said that this is the mark imprinted by the angry Bhṛgu who kicked on the chest of Mahāviṣṇu. (See under Bhṛgu).
    (i
    i) Pāñcajanya.
    This is a white conch. Even by the touch of this conch man becomes wise. (For further details see under Pañcaja I).
    (ii
    i) The Discus Sudarśana.
    Vajranābha is another name of this weapon. Viṣṇu uses this weapon to deal with fierce enemies. This is a wheel with a hole in the centre and thousand arms going out from the centre. The outer edge is sharp. This Sudarśana Cakra is operated by putting it on the first finger and turning it round, and releasing it at the enemy. Though it is terrible for the wicked and unjust, it forebodes good to good people and so it is Sudarśana (good to look at).
    (i
    v) Kaumodakī.
    This is the club. The syllable “Ku” means the earth. Kumodaka means he who delights the earth. He who makes the earth delightful is Viṣṇu. As the club is the property of Kumodaka (Viṣṇu) it is called Kaumodakī.
    (v) Kaustubha.
    This is the jewel of Mahāviṣṇu. (Ku = the Earth. Stubhnāti = Pervades (spreads). Kustubha = ocean. Kaustubha-obtained from the sea. This jewel obtained from the sea of milk at the time of its churning, is worn by Mahāviṣṇu on his neck. This is a red Jacinth.
    (v
    i) Nandaka.
    This is the sword of Viṣṇu. It is stated in [Mahābhārata, Śānti Parva, Chapter 166], that this sword was obtained from Indra.
    (vi
    i) Śāraṅg.
    This is the name of the bow of Viṣṇu. This is called Vaiṣṇavacāpa (the bow of Viṣṇu) also. A description is given in [Vālmīki Rāmāyaṇa, Bālakāṇḍa, Sarga 25], as to how this bow was obtained. It is as follows: Once the Devas made Viṣṇu and Śiva quarrel with each other, to test their might. The fight between the two began. Viśvakarmā gave each of them a bow. The bow of Viṣṇu was called Vaiṣṇavacāpa; the bow of Śiva was called Śaivacāpa. This Vaiṣṇavacāpa is Śārṅga. Due to the power of Śārṅga, Śiva was defeated in the fight. Getting angry Śiva gave his bow to the King Devarāta of Videha. It was this bow that Śrī Rāma broke at the time of the Svayaṁvara marriage of Sītā. After the fight, Viṣṇu gave his bow to Ṛcīka. That bow changed hands from Ṛcīka to Jamadagni and from him to Paraśurāma, who presented this bow to Śrī Rāma on his return after the marriage with Sītā.
    (vii
    i) Vaijayantī.
    This is the necklace of Viṣṇu. This necklace, made of five jewels stuck together, is known by the name Vanamālā, also. Viṣṇu has a charioteer named Dāruka and four horses named Śaibya, Sugrīva, Meghapuṣpa and Valāhaka. Garuḍa is the conveyance of Viṣṇu. He holds conch, discus, club and lotus in each of his four hands. It is said that the discus was made by Viśvakarmā with the dust of the Sun. In Viṣṇu Purāṇa particular mention is made about the ornaments of Viṣṇu.
    9) The names of Viṣṇu.
    The names of Viṣṇu given in Amarakośa and their meanings are given below. 1) Viṣṇu. He who is spread everywhere. 2) Nārāyaṇa.
    (i) He who lies on water. (nāram = water).
    (ii) He who had adopted Nāra (human body) in incarnations.
    (iii) He who enters the human society (Nāra) as Jīvātmā (individual soul). 3) Kṛṣṇa.
    (1) of dark complexion.
    (2) He who does Karṣaṇa (pulling or dragging) on the agha (sin) of jagat (world). 4) Vaikuṇṭha.
    (1) The son of Vikuṇṭhā. There is an incarnation as such.
    (2) At the time of creation twentythree Tattvas (essences-elements) did not join with one another. So Viṣṇu joined earth to water, ether to air and air to fire; Thus their individual existence was made Vikuṇtha-prevented. By achieving this he became Vaikuṇṭha.
    (3) Vikuṇṭha means wisdom (knowledge). So Vaikuṇṭha is he who has acquired knowledge.
    (4) Vaikuṇṭha means holy basil (a herb). So Vaikuṇṭha is he who wears rosary of holy basil.
    (5) Kuṇṭha means Māyā--Illusion. So Vaikuṇṭha is Māyā Maya or he who is blended with Illusion. (the female creative energy). 5) Viṣṭaraśravas.
    (1) Viṣṭara--tree--banyan tree. He who is universally known as banyan tree.
    (2) Viṣṭara-- a bundle of darbha grass. (Poa grass). He whose earlobe is like this.
    (3) Viṣṭara = is spread--He whose fame is spread everywhere. 6) Dāmodara.
    (1) Stomach is tied by a rope.
    (2) Dāma--names of the worlds. He who bears all the worlds in his stomach.
    (3) He whose habit is dama or self-restraint, is Dāmodara. 7) Hṛṣīkeśa--
    (1) The Īśa-lord, of hṛṣīkas--organs of senses.
    (2) He who makes the world hṛṣta--delighted-- bristling with his Keśas--hairs. 8) Keśava (Ka-Brahmā. Īśa-Śiva).
    (1) The Lord of Brahmā and Śiva.
    (2) He who has killed Keśī.
    (3) He who has three Keśas (heads) i.e. Brahmā-Viṣṇu- Īśa. 9) Mādhava.
    (1) Dhava-husband of Mā-Lakṣmī.
    (2) He who is born of the dynasty of Madhu.
    (3) He who has killed Madhu. 10) Svabhū. He who comes into existence by himself. 11) Daityāri the enemy of Daityas (the asuras, demons). 12) Puṇḍarīkākṣa.
    (1) With akṣis-(eyes) like puṇḍarīka-(lotus).
    (2) He who dwells in the lotus, that is the heart of devotees. 13) Govinda.
    (1) He who lifted up the earth assuming the form of a hog.
    (2) He who protects the heaven.
    (3) He who redeemed the Vedas. 14) Garuḍadhvaja. He whose ensign is Garuḍa (Eagle). 15) Pītāmbara. He who wears yellow silk. 16) Acyuta. He whose position has no displacement. 17) Śārṅgī. He who has the bow called Śārṅga. 18) Viṣvaksena. He whose army spreads. 19) Janārdana.
    (1) He who destroys janana-birth (birth and death)
    (2) He who had destroyed the asuras called Janas. 20) Upendra. He who had become the younger brother of Indra by taking birth as Vāmana. 21) Indrāvaraja. Younger brother of Indra. 22) Cakrapāṇi. He who has cakra--the weapon Discus -in his hand. 23) Caturbhuja. He who has four hands. 24) Padmanābha. He who has lotus in his navel. 25) Madhuripu. The enemy of the asura named Madhu. 26) Vāsudeva.
    (1) The son of Vasudeva.
    (2) He who dwells in all living beings as individual soul. 27) Trivikrama. He who has measured the three worlds in three steps. (In his avatāra as Vāmana). 28) Devakīnandana. The son of Devakī. 29) Śauri. Born in the dynasty of Śūrasena. 30) Śrīpati. The husband of Lakṣmī. 31) Puruṣottama. The noblest of men. 32) Vanamālī. He who wears the necklace which reaches up to the leg and is called Vanamālā. 33) Balidhvaṁsī. He who had killed the asura called Bali. 34) Kaṁsārāti. The arāti-(enemy) of Kaṁsa. 35) Adhokṣaja. He who is not discernible to the organs of senses. 36) Viśvambhara. He who rules over the Viśva (world). 37) Kaiṭabhajit. He who became victorious over Kaiṭabha. 38) Vidhu. Expert in all things. 39) Śrīvatsalāñcchana. He who has the mark or scar of Śrīvatsa on his chest. 40) Purāṇapuruṣa. The earliest man. 41) Yajñapuruṣa. He who is remembered in yāgas-- sacrifices. 42) Narakāntaka. He who had killed Naraka. 43) Jalaśāyī. He who lies in water. 44) Viśvarūpa. One who has the cosmic form. 45) Mukunda. He who gives salvation. 46) Muramardana. He who had suppressed Mura.
    10) Sahasra Nāmans.
    (Thousand names of Viṣṇu). The list of thousand names of Viṣṇu, is present in [Padma Purāṇa, Uttarakhaṇḍa, Chapter 72]. In [Mahābhārata, Anuśāsana Parva, Chapter 149], also all the thousand names are given. Variations are seen in these two lists.
    11) Other details
    (i) Mention about Mahāviṣṇu occurs in several places in Ṛgveda. But more prominence is given to Indra. Though Viṣṇu is exalted in five Ṛgveda mantras (incantations), when compared with other gods, Viṣṇu is only a lesser god. The story of Trivikrama is hinted in Ṛgveda. But there is no mention about the incarnation of Vāmana or Mahābali. Ṛgveda gives Mahāviṣṇu only the position of a younger brother of Indra. That is why the author of Amarakośa has given Viṣṇu synonyms such as Upendra, Indrāvaraja etc.
    (ii) Mahāviṣṇu was one of those who came to see Śivaliṅga (Phallus) when it was detached and fell down at the curse of hermit Bhṛgu. (For details see under Śiva).
    (iii) Mahāviṣṇu gave Subrahmaṇya as attendants two Vidyādharas named Vardhana and Nandana. [M.B. Śalya Parva, Chapter 45, Stanza 37].
    (iv) Mahāviṣṇu gave Subrahmaṇya the necklace Vaijayantī. [M.B. Śalya Parva, Chapter 45, Stanza 49].
    (v) It is stated in [Mahābhārata, Sabhā Parva, Chapter 11, Stanza 25], that Mahāviṣṇu stays in the assembly of Brahmā.
    (vi) Mahāviṣṇu showed grace to Uparicara vasu. [M.B. Śānti Parva, Chapter 337, Stanza 33].
    (vii) Mahāviṣṇu once took birth as the son of Aditi. From that day onwards he got the name Āditya also. (For details see under Aditi). For further details regarding Mahāviṣṇu, see under Virāṭpuruṣa, Prakṛti, Puruṣa, Brahmasṛṣṭi, Avatāra, Amṛta, Garuḍa, Lakṣmī, Gaṅgā etc.
     
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