Walking like the speed of big elephant, adorned with garlands of flowers having around his neck, keeping his hands on the heart of Shri Laxmanji is my Lord Krishna upholding Shri Girirajji.

 

 

इति श्रीमद्वल्लभाचार्यविरचितं श्रीगिरिराजधार्यष्टकं सम्पूर्णम् ।

iti śrīmadvallabhācāryaviracita ṃ śrīgirirājadhārya ṣṭ aka ṃ sampūr ṇ am.

 

 

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.. śrīgirirājadhārya ṣṭ akam..

bhaktābhilā ṣ ācaritānusārī dugdhādicaurye ṇ a yaśovisārī.
kumāratānanditagho ṣ anārī mama prabhu ḥ śrīgirirājadhārī..1..

vrajā ṅ ganāv ṛ ndasadāvihārī a ṅ gairg ṛ hā ṅ gāratamo'pahārī.
krī ḍ ārasāveśatamo'bhisārī mama prabhu ḥ śrīgirirājadhārī..2..

ve ṇ usvanānanditapannagārī rasātalān ṛ tyapadapracārī.
krī ḍ anvayasyāk ṛ tidaityamārī mama prabhu ḥ śrīgirirājadhārī..3..

pulindadārāhitaśambarārī ramāsadodāradayāprakārī.
govardhane kandaphalopahārī mama prabhu ḥ śrīgirirājadhārī..4..

kalindajākūladukūlahārī kumārikākāmakalāvitārī.
v ṛ ndāvane godhanav ṛ ndacārī mama prabhu ḥ śrīgirirājadhārī..5..

vrajendrasarvādhikaśarmakārī mahendragarvādhikagarvahārī.
v ṛ ndāvane kandaphalopahārī mama prabhu ḥ śrīgirirājadhārī..6..

mana ḥ kalānāthatamovidārī va ṃ śīravākāritatatkumāri ḥ.
rāsotsavodvellarasābdhimārī mama prabhu ḥ śrīgirirājadhārī..7..

mattadvipoddāmagatānukārī lu ṭ hatprasūnāprapadīnahārī.
rāmorasasparśakaraprasārī mama prabhu ḥ śrīgirirājadhārī..8..

iti śrīmadvallabhācāryaviracita ṃ śrīgirirājadhārya ṣṭ aka ṃ sampūr ṇ am.

 

॥ श्रीगिरिराजधार्यष्टकम् ॥

 

भक्ताभिलाषाचरितानुसारी दुग्धादिचौर्येण यशोविसारी ।
कुमारतानन्दितघोषनारी मम प्रभुः श्रीगिरिराजधारी ॥१॥

व्रजाङ्गनावृन्दसदाविहारी अङ्गैर्गृहाङ्गारतमोऽपहारी ।
क्रीडारसावेशतमोऽभिसारी मम प्रभुः श्रीगिरिराजधारी ॥२॥

वेणुस्वनानन्दितपन्नगारी रसातलानृत्यपदप्रचारी ।
क्रीडन्वयस्याकृतिदैत्यमारी मम प्रभुः श्रीगिरिराजधारी ॥३॥

पुलिन्ददाराहितशम्बरारी रमासदोदारदयाप्रकारी ।
गोवर्धने कन्दफलोपहारी मम प्रभुः श्रीगिरिराजधारी ॥४॥

कलिन्दजाकूलदुकूलहारी कुमारिकाकामकलावितारी ।
वृन्दावने गोधनवृन्दचारी मम प्रभुः श्रीगिरिराजधारी ॥५॥

व्रजेन्द्रसर्वाधिकशर्मकारी महेन्द्रगर्वाधिकगर्वहारी ।
वृन्दावने कन्दफलोपहारी मम प्रभुः श्रीगिरिराजधारी ॥६॥

मनःकलानाथतमोविदारी वंशीरवाकारिततत्कुमारिः ।
रासोत्सवोद्वेल्लरसाब्धिमारी मम प्रभुः श्रीगिरिराजधारी ॥७॥

मत्तद्विपोद्दामगतानुकारी लुठत्प्रसूनाप्रपदीनहारी ।
रामोरसस्पर्शकरप्रसारी मम प्रभुः श्रीगिरिराजधारी ॥८॥

इति श्रीमद्वल्लभाचार्यविरचितं श्रीगिरिराजधार्यष्टकं सम्पूर्णम् ।

 

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॥ अथ श्रीगोपीजनवल्लभाष्टकम् ॥

Gopijan Vallabh Astakam

 

 

॥ श्रीगोपीजनवल्लभाष्टकम् ॥

 

सरोजनेत्राय कृपायुताय मन्दारमालापरिभूषिताय ।
उदारहासाय ससन्मुखाय नमोऽस्तु गोपीजनवल्लभाय ॥१॥

आनन्दनन्दादिकदायकाय बकीबकप्राणविनाशकाय ।
मृगेन्द्रहस्ताग्रजभूषणाय नमोऽस्तु गोपीजनवल्लभाय ॥२॥

गोपाललीलाकृतकौतुकाय गोपालकाजीवनजीवनाय ।
भक्तैकगम्याय नवप्रियाय नमोऽस्तु गोपीजनवल्लभाय ॥३॥

मन्थानभाण्डाखिलभञ्जनाय हैयङ्गवीनाशनरञ्जनाय ।
गोस्वादुदुग्धामृतपोषिताय नमोऽस्तु गोपीजनवल्लभाय ॥४॥

कलिन्दजाकूलकुतूहलाय किशोररूपाय मनोहराय ।
पिशङ्गवस्त्राय नरोत्तमाय नमोऽस्तु गोपीजनवल्लभाय ॥५॥

धराधराभाय धराधराय श‍ृङ्गारहारावलिशोभिताय ।
समस्तगर्गोक्तिसुलक्षणाय नमोऽस्तु गोपीजनवल्लभाय ॥६॥

इभेन्द्रकुम्भस्थलखण्डनाय विदेशवृन्दावनमण्डनाय ।
हंसाय कंसासुरमर्दनाय नमोऽस्तु गोपीजनवल्लभाय ॥७॥

श्रीदेवकीसूनुविमोक्षणाय क्षत्तोद्धवाक्रूरवरप्रदाय ।
गदारिशङ्खाब्जचतुर्भुजाय नमोऽस्तु गोपीजनवल्लभाय ॥८॥

॥ इति श्रीवल्लभाचार्यविरचितं श्रीगोपीजनवल्लभाष्टकं सम्पूर्णम् ॥

 

 

.. śrīgopījanavallabhā ṣṭ akam..

sarojanetrāya k ṛ pāyutāya mandāramālāparibhū ṣ itāya.
udārahāsāya sasanmukhāya namo'stu gopījanavallabhāya..1..

ānandanandādikadāyakāya bakībakaprā ṇ avināśakāya.
m ṛ gendrahastāgrajabhū ṣ a ṇ āya namo'stu gopījanavallabhāya..2..

gopālalīlāk ṛ takautukāya gopālakājīvanajīvanāya.
bhaktaikagamyāya navapriyāya namo'stu gopījanavallabhāya..3..

manthānabhā ṇḍ ākhilabhañjanāya haiya ṅ gavīnāśanarañjanāya.
gosvādudugdhām ṛ tapo ṣ itāya namo'stu gopījanavallabhāya..4..

kalindajākūlakutūhalāya kiśorarūpāya manoharāya.
piśa ṅ gavastrāya narottamāya namo'stu gopījanavallabhāya..5..

dharādharābhāya dharādharāya ś ṛṅ gārahārāvaliśobhitāya.
samastagargoktisulak ṣ a ṇ āya namo'stu gopījanavallabhāya..6..

ibhendrakumbhasthalakha ṇḍ anāya videśav ṛ ndāvanama ṇḍ anāya.
ha ṃ sāya ka ṃ sāsuramardanāya namo'stu gopījanavallabhāya..7..

śrīdevakīsūnuvimok ṣ a ṇ āya k ṣ attoddhavākrūravarapradāya.
gadāriśa ṅ khābjacaturbhujāya namo'stu gopījanavallabhāya..8..

.. iti śrīvallabhācāryaviracita ṃ śrīgopījanavallabhā ṣṭ aka ṃ sampūr ṇ am..

 

---------------------------

 

 

Shri Gopijana Vallabha Ashtakam

Shri Vallabhacharya

Lyrics and meanings

 

 

॥ Jai Sriman Narayana ॥

 

 

I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he is extremely charming, he has pleasing disposition, he is generous and noble, his beautiful eyes resembles to lotus flower petals, he is too compassionate, he is decked in garlands of flowers of Mandhara, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he is the source of delight and enhance the happiness of Nandha, he destroyed numerous demons, he is worshiped by Mrigendhra/Gajendhra, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he is divine personified as Gopala and performed various passionate sports, he is the soul of cowherds and protector as well, he is the essence of devotion and he is perceivable through intense devotion, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he takes immense pleasure in the consumption of fresh butter and milk, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he takes immense delight in the water sport in the sacred river Kalindhi/Yamuna, he is divine personified as adolescent and he is supremely georgeous, he is attired in majestic yellow garment, he is flawless, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he is the protector of Earth, he is embodied as Earth, he has great effulgence and he bears auspicious symbol, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he crushed the pride of Indhra, he resides on the sacred land of Vrindavana, he represents swan that resides in the heart of virtuous people, he crushed the pride of Kamsasura, I shall prostrate before the supreme Lord Krishna who is the dearest darling of cowherds, he is the source of liberation from repeated births, he is the son of Shri Devaki, he is beloved of Uddhava and Akroora, he had provided various boons to them, he has four hands, he carries mace, conch and lotus flower in his hands.

 

 

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Shri Sarvottam Stotram

WHAT IS SARVOTAM STOTRA

 

•     Shree Gusaiji recited “The Sarvattom Stotra ”

•     There are 108 names of Shree Mahaprabhuji. In principal there are three sections

 

(1)  Shree Thakorji swarupa, with the name ANAND (ananda - transcendental bliss)

(2)  Shree Swaminiji swarupa with the name PARAMANAD the highest stage of eternal bliss and

(3)  Sakshi bhavatmak acharya swarupa of Shree Mahaprabhuji, with the name SHREE KRUSHASAYA born – unveiled out of Shri Krishana – lord’s mouth

 

•     Shree Gusaiji has thus recited

 

1.    36 names of Shree Thakorji,

2.    36 names of Shree Swaminiji and

3.    36 names of Shree Mahaprabhuji.

4.    This totals 108

 

•     Shree Mahaprabhuji’ is god himself and the human form / darshan is simply just that. To the unworthy he will appear as fire and frighten them away yet to his bhakat he will appear as the lord Shree Krishna himself.

•     In “The Sarvattom Stotra ”the 108 names are the ‘alokik’ / divine names / appearances.

•     Each name is a Mantra and will have an individual impression depending up on your love for that form/appearance.

•     For instance when you chant Anand’ Shri Mahaprabhuji’s ‘swaroop’ ‘Anand’ meaning – bliss all bliss will appear in the mind of the sayer. Similarly for another individual Parmanand’ –, and similarly Shri “Krishnasyam” and so on.-.

•     As you do the juupp of The Sarvattom Stotra you experience this addiction. It is like you keep writing and writing longing to meet someone you love and eventually you succeed. In our case if you carry on with the juupp you are guaranteed to be blessed with svanubhaav.

•     Shree Gusaiji explains that svanubhaav is gained not by learning from the books but only if you are blessed.

•     In order to better understand Bhagvatlila and grasp the meaning from The Gitaji. The Bhagwadji, The Subodniji and also to be able to perform seva and better understanding from Kirtans Shree Gusaiji has created The Sarvattom Stotra

•     The Sarvattom Stotra is the Bij,(for meaning see MANTRA below.) and this is akeen to the gaytri mantra of the bramins.

•     It is worth stepping back and understanding what is JAAP and what is MANTRA

 

WHAT IS JUP

 

•     There are 3 ways of performing Jup

 

1.    Saying it aloud (vachic)

2.    Saying it with moving lips but without sound (Upash)

3.    Saying it in your mind only with no lip movement (Moun), this is the best way of doing Jup.

 

•     The best time to do Jup is in the morning before sun rise when the environment is most peaceful and when the body is fresh.

•     If the purpose of Jup is with some expectation then the strict procedure needs to be followed but if then Jaap is selfless then there is no strict protocol necessary. In our Pushtimargiya seva is most important which means the happiness of Shree Krishna is paramount. Therefore to leave seva early morning to do Jup is not appropriate

•     Also jaap requires clear state of mind,a clean body,clean room e.g prayer room, to sit facing east or north is important (not with your back to Shree Thakorji), to sit cross legged with out moving, and to sit on an assan and in front of Chitraji of Shree Thakorji.,all of these become important to do the Jaap using 108 Tulsi beads. Depending on time the number of mada usually is an odd number ie. 1,3,5, etc. However to do selfless Jaap there is no specific number one neds to follow it is only in order to do the minimum number that one4 tends to keep to thr odd number.

•     For Vaishnavs who have had Nam samarpan can recite Astakshar Mantra Shree Krushna Sharanam Mama and those who have taken Brambh sabandh can perform the Brambh sabandh Mantra

 

WHAT IS MANTRA?

 

•     Mantra is normally given in secret by our Guru

•     One has to have faith in the Guru who is blessing you with a Mantra

•     Our Guru will normally give an individual only that Mantra which is appropriate to that individual

•     Mantra is not just words.

•     The answer actually is only when you experience the result or effect

of saying the mantra

•     In our philosophy Lord exists in two forms

 

1.    Name

2.    Rup, i.e. form

 

•     The name describes the form and the name is attached to the form. By saying the name one expresses the form. This is further explained in the appendix below What is Mantra

•     If the individual is blessed with a Mantra but does not use it the benefit afforded there from will be lost.

•     Mantra is the name and form of God put together (Swaroopatkmak). There are 7 parts:

 

1.    Rushi. This is the person who has experienced the particular god whose mantra this is. Sarvotam Strotra states “Rushiragnikumarustu” – this expression refers to the son of Agnikumar who is Shree Mahaprabhji hence referring to Shree Gusaiji who created the Sarvotam Stortra. Similarly Gathyamantra Bhramsambandth was created by Shree Krishna and first given to Shree Mahaprabhuji.

2.    Bija– seed, It is from the seed a tree will grow. Like that with seed Mantra that have the ability / power to grow In Sarvotamstrotra it is stated ‘Bijam Karoniko Prabhu’ In the form of seed reference is made to Shree Mahaprabhuji. In Gathyamantra the Bija mantra is ‘Pantchakshar’ mantra, the 5 words. Similarly, all the mantras will have a bij mantra.

3.    Viyahooti. –according to mantra sastra there are 3 forms

 

•     Anukur – appropriateness.

•     Pratikur- inappropriateness

•     Udasin –

 

4.    Kilak – ie. Nail which joins together/makes it happen/opens doors

5.    Devta –in Sanskrit the word div means the object/source which glitters/shines. Each mantra will have its own Devta. For Sarvotam Stotra devta is Shree Mahaprabhuji and reference is made in the stotra to ‘Shree Krushasrai Devta’, This refers to the swaroop of Shree Mahaprabhuji who is from ShreeKrushna’s Mukharvindh Similarly Devta for Ashustakshar mantra is Shree Krishna Prabhu.

6.    Chand – this is the element which preserves/protects faith/belief.

7.    Viniyog – action with good deeds will normally yield good outcome. The objective of performing/to do jap of mantra is to achieve its objective. From the jap of Shree Sarvotam Stotra one aims to attain bhagtiyog ie.devotion to Lord Shree Krishna and the boon is also attainment of Shree Krishna’s love.

 

•     Govindswami points out that to simply speak the mantra in parrot fashion or in large number has no purpose. It will not even bring an iota of satisfaction or happiness. Hence neither Shree Mahaprabhuji nor Shree Gusaiji has instructed to do a certain number of Mantra Jupp. What Shree Harirai Mahaprabhu directs is to do our Patth with peace of mind in bliss / joy / in a happy state of mind: ‘Kari ye Shree Sarvotam Ras Pan’.

•     Shree Harirai Mahaprabhu states that there is no poet on earth who has been able to express anything like what Shree Gusaiji has in Shree Sarvotam Stotra

•     Shree Harirai Mahaprabhu also directs one not to waste even a moment and to do Ras Pan every single minute of the day

•     Shree Harirai Mahaprabhu in conclusion instructs Vaishnavs to be absorbed in Shree Sarvotams’ Ras Pan and thus submerged in the world of Bhakti. The boon you are sure to be blessed with is your whole heart will be filled with Bhakti / devotion and Shree Mahprabhuji will reside therein.

 

SARVOTAM STOTRAM THE FIRST 6 STANZAS –

The Mangla Charan

 

The first 6 stanzas highlights greatness of the shri “Sarvotam Storam.”

(1)  Prakurta dharmaana shreyam prakurt nikhil dharm roopmiti Nigam prati pandhyam tachund saakruti staumi

One who is above all religions in this world and the one, whose devine form is revered by the Vedas, I offer my prayers to him.

•     Respected Acharya Shri Gusaiji explains in the first stanza that the lord’s (Purushottam – the Divine one) “swaroop” (not just the body but the entire self) is totally different from fundamental qualities – ‘satva’, ‘Rajas’, ‘Tamas’ of nature. ‘He’ is total bliss, his entire body – all parts are full of joy and bliss. The Vedas (first and fundamental shastras) also prove this fact.

(2)  Kalikaal tamashchan dhrasti tavadi dhushampi Sampratya vishyastasya mahatma yan samabhud bhuvi

His true form cannot be recognised by this world, as even the wisemen and knowledgable souls have been blinded by the immense darkness of this Kaliyuga.

•     Pandits – learned people, although they have studied Vedas and Purans they still do not “know” the real ‘swaroop’ of the lord since it is known only by the grace of the God, it is experienced only through devotional feelings, never by studying books.

(3)  Dayaya nij mahatmayam karishyan prakurt Hari Vadya yada tada syasyan pradurbhutam chaakara hi

Shree Hari, when out of pity decided to bless the beings of this world with his divineness, then was the form generated from his Everglowing face

•     The lord true to his one of the name “Hari”, (the one who takes away – grabs away problems – sadness of his devotees) unveils the ‘swaroop’ of shri Mahaprabhuji from his mouth with the sole intention of taking away the unhappiness of his devotees and through him to unveil that very special “Pushtimarg” the path of lord’s bliss, its rewards, its greatness and knowledge.

(4)  Tadhukatmapi durbodhan subodhan sayadhyata tatha Tannamaash tottar shatan pravshyamkhilad hat.

Inspite of such a blessing, it is still beyond us to even understand the greatness of such a divine form created by Prabhu. However, he may be best understood as one who relieves jeevs of all their sins. I (Shree Gusianji) present the 108 names of Shree Mahaprabhuji

•     For most people, although they are divine and followers the ‘marg’, its difficult for them to understand the fundamentals as depicted in Subodhiniji (a discourse on Bhagvat). For them I (Shri Gusaiji) now list 108 names of Shri Mahaprabhuji. This will for certain help remove any obstacles whilst understanding and grasping what is discussed in Shri Subodhiniji.

(5)  Rishiragni kumarstu naamna chando jagatyasu Shri Krishnasyam Devta cha, bijan karurik Prabhu.

These names have Agnikumar as the Saint(Rushi), The world is their Rhyme (Chhand). The Everglowing face of Shree Krishna is their God and all pervading kindness of almighty is the Gene(Beej)

•     The writer or the sage of this strota is ‘agnikumar’ i.e., the son (kumar) of Shri Mahaprabhuji (Acharya Shri Mahaprabhuji’s ‘swaroop’ is ‘vaishvanar’- again – the fire: shri Mahaprabhuji (as shri Krishna – the lord’s mouth) is the presiding deity of this Strota and the kind lord (Shri Thakorji) is the ‘seed’ – the fundamental of the Strota.

(6)  Viniyogo bhaktiyog pratibandh vinashane Krishnadhara mrataswad sidhiratra na sanshey

One who recites the 108 names, is relieved of all kinds of bonds and is under the direct grace of Shree Krishna. Let there not be any doubts about it

•     Utilizing this Strota in Bhaktiyoga – joining, aligning one’s self with the lord will help remove obstacles whether they are worldly or heavenly. It will lead you to the highest stage! Shri Gusaiji says very clearly that there is no doubt about it.

 

In the next session with Shree Thakorji’s grace I hope to highlight the Qualities – Characteristics of Shri Vallabh.

 

SARVOTAM STOTRA IS A MANTRA

WHAT IS MANTRA?

 

•     The answer actually is only when you experience the result or effect of saying the mantra

•     The following is a summary of what is on the web site http://www.sanskritmantra.com/what.htm

•     Vedas claim that "Speech is the essence of humanity." Everything, the Vedas maintain, comes into being through speech. Ideas remain un actualized until they are created through the power of speech and its derivative, writing

 

•     Definition # 1: Mantras are energy-based sounds.

 

Saying any word produces an actual physical vibration. Over time, if we know what the effect of that vibration is, then the word may come to have meaning associated with the effect of saying that vibration or word. This is one level of energy basis for words.

Another level is intent. If the actual physical vibration is coupled with a mental intention, the vibration then contains an additional mental component which influences the result of saying it. The sound is the carrier wave and the intent is overlaid upon the wave form, just as a coloured gel influences the appearance and effect of a white light.

 

•     Definition #2: Mantras create thought-energy waves.

 

The human consciousness is really a collection of states of consciousness which distributively exist throughout the physical and subtle bodies. The organs have their primitive consciousness which allows it to perform functions specific to it. Then comes the various systems. The cardio-vascular system, the reproductive system and other systems have various organs or body parts working at slightly different stages of a single process.

The ego with its self-defined "I" ness assumes a pre-eminent state among the subtle din of random, semi-conscious thoughts which pulse through our organism. And of course, our organism can "pick up" the vibration of other organisms nearby. The result is that there are myriad vibrations riding in and through the subconscious mind at any given time.

Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness in seed form. After a length of time the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra.

At this point, a change of state occurs in the organism. The organism becomes subtly different. Just as a laser is light which is coherent in a new way, the person who becomes one with the state produced by the mantra is also coherent in a way which did not exist prior to the conscious undertaking of repetition of the mantra.

 

•     Definition #3: Mantras are tools of power and tools for power.

 

They are formidable. They are ancient. They work. The word "mantra" is derived from two Sanskrit words. The first is "manas" or "mind," which provides the "man" syllable. The second syllable is drawn from the Sanskrit word "trai" meaning to "protect" or to "free from." Therefore, the word mantra in its most literal sense means "to free from the mind." Mantra is, at its core, a tool used by the mind which eventually frees one from the vagaries of the mind.

But the journey from mantra to freedom is a wondrous one. The mind expands, deepens and widens and eventually dips into the essence of cosmic existence. On its journey, the mind comes to understand much about the essence of the vibration of things. And knowledge, as we all know, is power. In the case of mantra, this power is tangible and wieldable.

 

•     Statements About Mantra

 

1.    Mantras have close, approximate one-to-one direct language-based translation.

The only true definition is the experience which it ultimately creates in the sayer. Over thousands of years, many sayers have had common experiences and passed them on to the next generation. Through this tradition, a context of experiential definition has been created.

2.    Definitions of mantras are oriented toward either the results of repeating the mantra or of the intentions of the original framers and testers of the mantra.

In Sanskrit, sounds which have no direct translation but which contain great power which can be "grown" from it are called "seed mantras." Seed in Sanskrit is called "Bijam" in the singular and "Bija" in the plural form.

Let's take an example. The mantra "Shrim" or Shreem is the seed sound for the principle of abundance - (Lakshmi, in the Hindu Pantheon.) If one says "shrim" a hundred times, a certain increase in the potentiality of the sayer to accumulate abundance is achieved. If one says "shrim" a thousand times or a million, the result is correspondingly greater.

But abundance can take many forms. There is prosperity, to be sure, but there is also peace as abundance, health as wealth, friends as wealth, enough food to eat as wealth, and a host of other kinds and types of abundance which may vary from individual to individual and culture to culture. It is at this point that the intention of the sayer begins to influence the degree of the kind of capacity for accumulating wealth which may accrue.

3.    Mantras have been tested and/or verified by their original framers or users.

Each mantra is associated with an actual sage or historical person who once lived. It is believed that the mantra was probably arrived at through some form of meditation or intuition and subsequently tested by the person who first encountered it.

4.    Sanskrit mantras are composed of letters which correspond to certain petals or spokes of chakras in the subtle body.

It is also believed that there is a direct relationship between the mantra sound, either vocalized or subvocalized, and the chakras located throughout the body.

5.    Mantras are energy which can be likened to fire.

You can use fire either to cook your lunch or to burn down the forest. It is the same fire. Similarly, mantra can bring a positive and beneficial result, or it can produce an energy meltdown when misused or practiced without some guidance. There are certain mantra formulas which are so exact, so specific and so powerful that they must be learned and practiced under careful supervision by a qualified teacher.

6.    Mantra energizes prana.

"Prana" is a Sanskrit term for a form of life energy which can be transferred from individual to individual. Prana may or may not produce an instant dramatic effect upon transfer. There can be heat or coolness as a result of the transfer.

Some healers operate through transfer of prana. A massage therapist can transfer prana with beneficial effect. Even self-healing can be accomplished by concentrating prana in certain organs, the result of which can be a clearing of the difficulty or condition. For instance, by saying a certain mantra while visualizing an internal organ bathed in light, the specific power of the mantra can become concentrated there with great beneficial effect.

7.    Mantras eventually quiet the mind.

At a deep level, subconscious mind is a collective consciousness of all the forms of primitive consciousnesses which exist throughout the physical and subtle bodies. The dedicated use of mantra can dig into subconscious crystallized thoughts stored in the organs and glands and transform these bodily parts into repositories of peace.

 

Shri Sarvottam Stotram

 

1. Prakurta dharmaana shreyam prakurt nikhil dharm roopmiti

Nigam prati pandhyam tachund saakruti staumi

2. Kalikaal tamashchan dhrasti tavadi dhushampi

Sampratya vishyastasya mahatma yan samabhud bhuvi

3. Dayaya nij mahatmayam karishyan prakurt Hari

Vadya yada tada syasyan pradurbhutam chaakara hi

4. Tadhukatmapi durbodhan subodhan sayadhyata tatha

Tannamaash tottar shatan pravshyamkhilad hat.

5. Rishiragni kumarstu naamna chando jagatyasu

Shri Krishnasyam Devta cha, bijan karurik Prabhu.

6. Viniyogo bhaktiyog pratibandh vinashane

Krishnadhara mrataswad sidhiratra na sanshey

7. Anand Parmanand Shri Krishna swayam krapanidhi

Devodwarprayatnatma smrutimatrar ti nashan

8. Shri Bhagvad guddaarth prakashan parayaan

Saakaarbrahmavaadekstapko vedparag

9. Mayavad niraakarta sarva vadiniraaskruta

Bhaktimargabaj maartand strishudradudratishum

10. Angikrutyev Gopishvallabhikrutmanav

Angikruto samaryado mahakarruriko vibhu

11. Adaydhan dhaksh shrach mahodaarcharitravaan

Prakurtanukrutit vyaj mohitasurmanush

12. Vaishvanro Vallabhbhay sadrupohitkrutastaama

Janshikshakrutteh Krishna bhakti krannikhileshtadha

13. Sarvalakhshasampan Shri Krishna gyan-do Guru

Svanan datundil Padmadalaayat vilochana

14. Kripadrag vrashti sanharst daasdaasipriya pati

Roshdak paat sanploosht bhaktdweeta bhaktsevit

15. Sukhsevyo duraradhyo dhurlabbhandhri saroruha

Ugrapratapo vaaksidu puritashesh sevak

16. Shri Bhagvatpiyush samudramathansham

Tatsaarbhutraas stri bhavpuritvigraha

17. Saananidhya matra dat shriKrishnaprema vimukh teed

Raaslile kataatparia krupye tat kathaprad

18. Varihanubhave kaart sarva tayago padeshaka

Bhaktyacharo padeshta cha karmamargpravartak

19. Yagado bhaktimargek saadhan tavopdeshak

Purnanand purakaamo vaak patir vibudeshravar

20. Krishnanaam sahastrasya vaakta bhaktparayan

Bhaktyacharop deshaart na na vaak nirupak

21. Swarthojjitaakhilpran priyastadrushveshteed

Swadasarthkrutashesh saadhan sarvashaktidruka

22. Bhuvi bhaktipracharakkrute Svanveykrute pitah

Savvansheystapitaasheshsavmahatmeya samyapah

23. Pativratapati paarlaukikehidhaankrute

Nigudherdheyo nenyabhakteshu gyapitasheya

24. Upasnadimargatimughadmohnivarak

Bhaktimarge sarvamargveylakshaadyaanobutikrute

25. Prathaksharanmargopdeshta ShriKrishnahardvita

Prtishannikunj-jastlilarassupurit

26. Tatkaathashipathchitasatdhvismrataanyo vrajpriya

Priyavrajstiti pushtililakarta raha priya

27. Bhaktechapurak Sarvaagyaatlilotimohan

Sarvaasakto bhaktmaatraskut patitpavan

28. Savyashogaansanharshthardeyyanmbhojvishtar

Yash piyushlahriplavitaanyaras par

29. Lilamratrasaardhrardhrikrutakhil sharirbruteh

Govardhanstitatyutsaahsatlilaprempurit

30. Yaagyabhokta yaagyakarta chaturvargvisharad

Satyapratigyastrigudatito nayvisharad

31. Savkirtivardansatatva sutrabhashyapradarshak

Mayavaad dhakya tulagni brahmavaadnirupak

32. Aprakurta khilakalpa bhushit sahajasmeet

Trilokibhushan bhumibhagyan sahajsunder

33. Asheshbhaktsanpratarya charanbij rajodhan

Ityanandnide proktan naamna mashtotaran shatam

34. Shradavishudbhudirya Pathatyanudinan jun

attadekamna sidhimuktaan prapnotysanshayam

35. Tadprapto Vratha Mokshasatdapto Tadagataarthta

Ataha Sarvotam Stotran japyan Krishnarasaarthibi

Iti Shrimad Agnikumar proktam Shri Sarvottamam Stotram Sampurnam

 

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Sarvottama Stotra

(The Best Recitation)

 

For the first time ever, by the grace of Shyamdas and Vallabhdas (www.shyamdas.com), we bring before you a complete English translation of The Sarvottama Stotra.

 

Adapted from the following book:

[Teachings of Shri Vallabhacharya, transl. by Shyamdas. Pratham Peeth Publications, 2nd ed. 2006]

"Sarvottama Stotra" OR The Best Recitation

 

These verses of Shri Vallabhacharya’s one hundred and eight names, written by his son Shri Vitthalnathji (Shri Gusainji), contain the heart of the Path of Grace. These blessed names are recited daily by Shri Mahaprabhuji’s (Shri Vallabhacharya’s) followers and are the keys to Shri Krishna’s grace-filled kingdom. The names speak for themselves.

 

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The manifested form of Supreme Brahman does not rely on any material attributes; He is full of only divine virtues. I praise this Supreme Brahman who is, as the Vedas declare, pure and manifested with form. (1)

During this current age of struggle, even the vision of intelligent people has been obscured by darkness, and the greatness of the Blessed Lord’s form has not dawned on them. (2)

When Shri Hari (Shri Krishna) became full of compassion and wanted to manifest His own greatness through His speech, His own face appeared as Shri Vallabhacharya. (3)

Although what Shri Vallabhacharya taught is difficult to understand, through the one hundred and eight names that I am going to recite, his words will become easily comprehensible, and all impurities will be removed. (4)

I am the son of the Fire Rishi, Shri Vallabhacharya, and these names are recited in the well-known Anustupa meter, which has sixteen syllables per line. In this devotional composition, Shri Krishna’s compassion is the seed and His face is the deity. (5)

These one hundred and eight names are useful in the practice of bhakti yoga. By reciting them, one’s obstructions will be removed and without a doubt, one will receive the reward of the nectar of Shri Krishna’s lips. (6)

[Here begin the sacred names]

Shri Vallabhacharya is full of bliss - full of supreme bliss. He is the form of Shri Krishna’s face and is an ocean of grace. He is soulfully intent upon uplifting divine souls. Afflictions are removed by simply remembering Him. (7)

Shri Vallabhacharya is intent upon revealing the esoteric meanings of the Shrimad Bhagavatam. He established the truth that Brahman has a divine form, and he is the knower of the inner Veda. (8)

He defeated the theories which state that the world is comprised of illusory maya, and he dispelled the confusion of all other false teachings. For the lotus-like path of devotion, Shri Vallabhacharya is the sun. He is the uplifter of women, the low caste, and all other people. (9)

Those souls whom he accepted became beloved to Shri Krishna, the Lord of the Gopis. Shri Vallabhacharya initiated souls in accordance with scriptural law. He is also extremely compassionate and all-powerful. (10)

Shri Vallabhacharya is brilliant at giving the ungivable, and his character is full of generosity. He deluded ungodly souls by appearing to them as an ordinary man. (11)

Shri Vallabhacharya is the God of Fire and is known as the Beloved. His form is pure and beneficial to the saints. In order to teach others, he himself practiced Krishna bhakti and fulfilled all desires. (12)

Shri Vallabhacharya is full of all divine virtues and gives understanding of Shri Krishna. He is the guru. He is satisfied in his own bliss, and his eyes are wide like lotus flowers. (13)

Shri Vallabhacharya’s beloved men and women followers are delighted by his grace-filled glance. He is the master, and his fierce glance incinerates the bhaktas’ enemies. He is served by the bhaktas. (14)

Shri Vallabhacharya’s worship is pleasurable and difficult to attain for those who are not bhaktas. It is very rare to attain his lotus feet. He is extremely powerful, and his nectar- like speech fills all of his disciples. (15)

Shri Vallabhacharya churned the nectarine ocean of the Shrimad Bhagavatam. His form brims with the bhava of the Gopis dancing the Rasa Lila with Shri Krishna. (16)

By Shri Vallabhacharya’s mere proximity, love for Shri Krishna is attained. He gives grace-filled liberation. His essential message is the Rasa Lila, and by his grace, he gave his followers teachings on that divine subject. (17)

Shri Vallabhacharya teaches that in order to experience the blissful pangs of separation from Shri Krishna, everything else has to be renounced. He gave teachings on the path of devotion and promoted the loving path of action as well. (18)

Shri Vallabhacharya teaches that sacrifices and other Vedic practices can all play a part in the path of devotion. Shri Vallabhacharya is full of bliss, and his every desire is fulfilled. He is the master of speech as well as the Lord of the wise. (19)

Shri Vallabhacharya spoke the thousand names of Shri Krishna. He focuses on his followers. Shri Vallabhacharya spoke and wrote about many different subjects in order to teach the path of devotion. (20)

In order to uplift his followers, Shri Vallabhacharya renounced everything that was unrelated to devotion. He is surrounded by accomplished souls and has performed all sorts of practices for his dear followers. Shri Vallabhacharya contains every power. (21)

Shri Vallabhacharya created his own family lineage in order to promote devotion in the world. He is a father and has established his unlimited greatness in his own lineage. He is the remover of pride. (22)

He is the husband to those who are devoted to the eternal Husband, and he is a giver of divine and worldly gifts. His heart is very esoteric, but he reveals his inner intentions to his one-pointed devotees. (23)

Shri Vallabhacharya removes the confusion of those who are bewildered by the various paths of practice. He gave his followers the experience of how the path of devotion is distinct from all other paths. (24)

Shri Vallabhacharya teaches a distinct type of path of refuge. He is the knower of Shri Krishna’s Inner Essence. He is always filled with the nectar of Shri Krishna’s bower lilas. (25)

His mind is enthralled by stories of Shri Krishna, and he has forgotten everything else. Shri Vallabhacharya loves Vraja, Shri Krishna’s land of Lila. He loved to live in Vraja. He is a maker of grace-filled lilas and loves solitude. (26) Shri Vallabhacharya fulfills the wishes of his followers. His lila is unfathomable, and he is extremely enchanting. He is not attached to anything except his bhaktas. He is the purifier of the fallen. (27)

Shri Vallabhacharya lives in the lotus hearts of his bhaktas who are ecstatic with the song of his praise. The nectar- filled waves of Shri Vallabhacharya’s fame saturate every mood with the elixir of devotion. He is totally exalted. (28)

He completely soaks the bodies of his bhaktas with the blissful nectar of Shri Krishna’s lilas. He lives by the Govardhan Hill with great enthusiasm and is filled with the love of Shri Krishna’s lilas. (29)

Shri Vallabhacharya is the enjoyer and performer of sacred ceremonies. He is brilliant at giving the four pursuits of life. His oath is pure, and he is beyond the three material qualities of sattva, rajas and tamas. He has brilliant judgment. (30)

He increased his own fame and wrote a commentary on the Brahma Sutras. Shri Vallabhacharya is fire to the cottonlike, false teachings of Mayavada. Shri Vallabhacharya has explained the teachings of Brahmavada, wherein everything is Krishna and nothing but Krishna. (31)

Shri Vallabhacharya is adorned with divine ornaments. He has a natural smile and is the ornament of the three worlds. He contains the world’s fortune and is naturally beautiful. (32)

All the bhaktas pray for the dust that has touched Shri Vallabhacharya’s lotus feet. Thus I have revealed the ocean of bliss, the one hundred and eight names of Shri Vallabhacharya. (33)

Whoever recites these names of Shri Vallabhacharya with faith, pure intelligence and focused mind will undoubtedly attain the reward of grace-filled Krishna. (34)

If the grace-filled form of Shri Krishna is not realized, then even the attainment of liberation is useless. If Krishna is attained, however, then one is completely accomplished. And so, this recitation, which is the best of all, should be recited for the attainment of Shri Krishna, Who is pure nectar. (35)

 

 

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