An involutionary scheme(which yudhiSThira underwent according to the bhAgavata purANa)

The scheme of involution(a vaiSNavized sAGkhya scheme,it may be called) runs like this(1st skandha,15th adhyaya,shlokas 41-42)

  1. speech+other sense organs
  2. manas
  3. prANa
  4. apAna
  5. mRtyu(deity of anus)
  6. 5 bhUtas
  7. 3 guNas
  8. singular avidyA
  9. jiva
  10. brahman(identified as nArAyaNa/viShNupAda a few lines later)

Another place where sAGkhya appears in the bhAgavata purANa is in the 3rd skandha

https://bhargavabhashana.wordpress.com/2017/07/16/creation-as-per-srimad-bhagavatam-3-26/

 

 

Some nāma-s that are particularly recommended for constant smarana/japa from the Padma Purāṇa

This is from before its Viṣṇu sahasranāma begins. I’ll post only the relevant ślokas

नामोच्चारणमात्रेण महापापात् प्रमुच्यते।
राम रामेति रामेति रामेति च पुनर्जपन्॥
स चाण्डालो’पि पूतात्मा जायते नात्र संशयः।
कुरुक्षेत्रं तथा काशी गया वै द्वारका तथा॥
सर्व्वं तीर्थं कृतं तेन नामोच्चारणमात्रतः।
कृष्ण कृष्णेति कृष्णेति इति वा यो जपन् पठन्॥
इह लोकं पैर्त्यज्य मोदते विष्णुसन्निधौ।
नृसिंहेति मुदा विप्र सततं प्रजपन् पठन्॥

In IAST

nāmoccāraṇamātreṇa mahāpāpāt pramucyate।
rāma rāmeti rāmeti rāmeti ca punarjapan॥
sa cāṇḍālo’pi pūtātmā jāyate nātra saṃśayaḥ।
kurukṣetraṃ tathā kāśī gayā vai dvārakā tathā॥
sarvvaṃ tīrthaṃ kṛtaṃ tena nāmoccāraṇamātrataḥ।
kṛṣṇa kṛṣṇeti kṛṣṇeti iti vā yo japan paṭhan॥
iha lokaṃ pairtyajya modate viṣṇusannidhau।
nṛsiṃheti mudā vipra satataṃ prajapan paṭhan॥

I got this(and the sahasranāma of the Padma Purāṇa) in a book titled শ্রীশ্রীবিষ্ণুর সহস্রনাম published by অক্ষয লাইব্রেরী. The author seems to be a certain দীন ভক্তদাস. Incidentally,this same version of the sahasranāma(with a different introduction) is also found in the North Indian Kṛṣṇa centred Nārada Pāñcarātra. The links to it are below

On swacchata and śauca

(Note:This is not against the Swacch Bharat program or against technologies for public sanitation,etc)

By reducing the component of cleanliness to only just toilets,clean public,etc,one is likely to miss out the other dimensions of śuci.

Just what does this term śauca mean?

śauca means purity at not just the individual level,but at a particular environment and communal and familial level.It is not just physical purity(avoidance of bacteria),but of the surroundings,the body,the sukṣma dēha and the general atmosphere around.

And this is not really separable from our deities(that śloka apavitraḥ pavitrō vā sarvāvasthāṃ gatō’pi vā । yaḥ smarētpuṇḍarīkākṣaṃ sa bāhyābhyantaraḥ śuciḥ ॥ comes to my mind). And it does make sense. Purity and the deva,who is the very embodiment of an āgāmika(deva specific or smārta) temple,are inseparable. It is only with keeping Nārāyaṇa at the centre,as noted in that verse,does one realize the fullest import of what śuci means,and not through secularized stuff,which runs contrary to Hindu frameworks and ideologies).

 

A Pāñcarātrika macranthrophic hymn to Viṣṇu(the hymn to the Mahāpuruṣa)

. (Śrīmadbhāgavata Purāṇa 12.11-1-26)

śrī-śaunaka uvāca
athemam arthaṁ pṛcchāmo
bhavantaṁ bahu-vittamam
samasta-tantra-rāddhānte
bhavān bhāgavata tattva-vit
tāntrikāḥ paricaryāyāṁ
kevalasya śriyaḥ pateḥ
aṅgopāṅgāyudhākalpaṁ
kalpayanti yathā ca yaiḥ
tan no varṇaya bhadraṁ te
kriyā-yogaṁ bubhutsatām
yena kriyā-naipuṇena
martyo yāyād amartyatām
sūta uvāca
namaskṛtya gurūn vakṣye
vibhūtīr vaiṣṇavīr api
yāḥ proktā veda-tantrābhyām
ācāryaiḥ padmajādibhiḥ
māyādyair navabhis tattvaiḥ
sa vikāra-mayo virāṭ
nirmito dṛśyate yatra
sa-citke bhuvana-trayam
etad vai pauruṣaṁ rūpaṁ
bhūḥ pādau dyauḥ śiro nabhaḥ
nābhiḥ sūryo ’kṣiṇī nāse
vāyuḥ karṇau diśaḥ prabhoḥ
prajāpatiḥ prajananam
apāno mṛtyur īśituḥ
tad-bāhavo loka-pālā
manaś candro bhruvau yamaḥ
lajjottaro ’dharo lobho
dantā jyotsnā smayo bhramaḥ
romāṇi bhūruhā bhūmno
meghāḥ puruṣa-mūrdhajāḥ
yāvān ayaṁ vai puruṣo
yāvatyā saṁsthayā mitaḥ
tāvān asāv api mahā-
puruṣo loka-saṁsthayā
kaustubha-vyapadeśena
svātma-jyotir bibharty ajaḥ
tat-prabhā vyāpinī sākṣāt
śrīvatsam urasā vibhuḥ
sva-māyāṁ vana-mālākhyāṁ
nānā-guṇa-mayīṁ dadhat
vāsaś chando-mayaṁ pītaṁ
brahma-sūtraṁ tri-vṛt svaram
bibharti sāṅkhyaṁ yogaṁ ca
devo makara-kuṇḍale
mauliṁ padaṁ pārameṣṭhyaṁ
sarva-lokābhayaṅ-karam
avyākṛtam anantākhyam
āsanaṁ yad-adhiṣṭhitaḥ
dharma-jñānādibhir yuktaṁ
sattvaṁ padmam ihocyate
ojaḥ-saho-bala-yutaṁ
mukhya-tattvaṁ gadāṁ dadhat
apāṁ tattvaṁ dara-varaṁ
tejas-tattvaṁ sudarśanam
nabho-nibhaṁ nabhas-tattvam
asiṁ carma tamo-mayam
kāla-rūpaṁ dhanuḥ śārṅgaṁ
tathā karma-mayeṣudhim
indriyāṇi śarān āhur
ākūtīr asya syandanam
tan-mātrāṇy asyābhivyaktiṁ
mudrayārtha-kriyātmatām
maṇḍalaṁ deva-yajanaṁ
dīkṣā saṁskāra ātmanaḥ
paricaryā bhagavata
ātmano durita-kṣayaḥ
bhagavān bhaga-śabdārthaṁ
līlā-kamalam udvahan
dharmaṁ yaśaś ca bhagavāṁś
cāmara-vyajane ’bhajat
vāsudevaḥ saṅkarṣaṇaḥ
pradyumnaḥ puruṣaḥ svayam
aniruddha iti brahman
mūrti-vyūho ’bhidhīyate
sa viśvas taijasaḥ prājñas
turīya iti vṛttibhiḥ
arthendriyāśaya-jñānair
bhagavān paribhāvyate
aṅgopāṅgāyudhākalpair
bhagavāṁs tac catuṣṭayam
bibharti sma catur-mūrtir
bhagavān harir īśvaraḥ
dvija-ṛṣabha sa eṣa brahma-yoniḥ svayaṁ-dṛk
sva-mahima-paripūrṇo māyayā ca svayaitat
sṛjati harati pātīty ākhyayānāvṛtākṣo
vivṛta iva niruktas tat-parair ātma-labhyaḥ
The Phalaśruti comes in the next śloka
ya idaṁ kalya utthāya
mahā-puruṣa-lakṣaṇam
tac-cittaḥ prayato japtvā
brahma veda guhāśayam

Free will (I don’t care if I’m branded superstitious)

There is no free will. Even in the attainment of good things or bad.

 

Iti horaśāstre(referring here to Bṛhat Parāśara hora śāstra,Chap 2,śloka 3)-

 

avatārāṇyanekāni hyajasya paramātmanaḥ/jīvānāṃ karmaphalado graharūpī janārdanaḥ//

अवताराण्यनेकानि ह्यजस्य परमात्मनः|
जीवानां कर्मफलदो ग्रहरूपी जनार्दनः||

[Indeed,the unborn paramātmā has had many avatāras. Janārdana in the form of grahas(graharūpī) grants the karmaphala of living beings.]

Basically,whatever little will you have is also coloured by your past karmas. Your svābhāva which influences how you respond to whatever situations you get and the impressions your receive in your formative phases –they too are a result of your prārabdha karma. What can possibly be changed to make this better in long run is your attitude towards what you receive and how you manage with the cards you have been dealt with.

 

 

 

A stuti to viSNu from the Linga Purana by kSupa

nandyuvāca

(Note:This portion can serve as a sort of embedded dhyāna śloka)
pūjayā tasya saṃtuśṭo bhagavānpuruṣottamaḥ/
śrībhūmisahitaḥ śrīmāñśaṅkhacakragadādharaḥ//
kirīṭī padmahastaṣca sarvabharaṇa bhūṣitaḥ//
pītāṃbaraṣca bhagavāndevairdaityaṣca saṃvṛtaḥ//
pradadau darśanaṃ tasmai divyaṃ vai garuḍadhvajaḥ/
divyena sarśanenaiva dṛṣṭvā devaṃ janārdanam//
tuṣṭāva vāgmiriśṭāBhiḥ praṇamya garuḍadhvajaṃ/

(Core stotra)
tvamādistvamanādiṣca prakṛtistvaṃ janārdanaḥ/
puruṣastvaṃ jagannātho viṣṇurviśveśvaro bhavān//
yoyaṃ brahmāsi puruṣo viśvamūrtiḥ pitāmahaḥ/
tattvamādyaṃ bhavāneva paraṃ jyotirjanārdana//
paramātmā paramdhāma śrīpate bhūpate prabho/
tvatkrodhasaṃbhavo rudrastamasā ca samāvṛtaḥ//
tatprasādājjagaddhātā rajasā ca pitāmahaḥ/
tvatprasādātsvayaṃ viṣṇuḥ sattvena puruśottamaḥ//
kālamūrte hare viṣṇo nārāyaṇa jaganmaya/
mahānstathā ca bhūtādistanmātrāṇindriyāṇi ca//
tvayaivādhiṣṭhānyeva viṣvamūrte maheśvara/
mahādeva jagannātha pitāmaha jagadguro/
prasīda devadeveśa prasīda parameśvara//
prasīda tvaṃ jagannātha śaraṇyaṃ śaraṇaṃ gataḥ/
vaikuṇṭha śaure sarvajña vāsudeva mahābhuja//
saṃkarśaṇa mahābhāga pradyumna puruśottama/
aniruddha mahāviśṇo sadā viśṇo namostute//
viṣṇo tavāsanaṃ divyamavyaktaṃ madhyato vibhuḥ/
sahastraphaṇasaṃyuktastamomūrtirdharādharaḥ//
adhaśca dharmoṃdeveśa jñānaṃ vairāmyameva ca/
aiśvaryamāsanasyāsya pādarupeṇa suvrata//
saptapātālapādastvaṃ dharājaghanameva ca/
vāsāṃsi sāgarāḥ sapta diśacaiva mahābhujāḥ//
dyaumūrdhā te vibho nābhiḥ saṃ vāurnāsikāṃ gataḥ/
netre somaśca sūryaśca keśā vai puṣkarādayaḥ//
nakṣatratārakā dyausca graiveyakavibhūṣaṇam/
kathaṃ stoṣyāmi deveśaṃ pūjyaṣca puruṣottamaḥ//
śraddhayā ca kṛtaṃ divyaṃ yacchrtutaṃ yacca kīrtitam/
yadiśṭam tatkṣamasvaśa nārāyaṇa namostute//

(phalaśruti)
śailādiruvāca

idaṃ tu vaiṣṇavaṃ stotraṃ sarvapāpapraṇāśanam/
yaḥ paṭhecchṛṇuyādāpi kṣupeṇa parikīrtitam//
śrāvayedvā dvijān bhaktyā viśṇulokaṃ sa gacchati//

 

Note:

 

In this section

adhaśca dharmoṃdeveśa jñānaṃ vairāgyameva ca/
aiśvaryamāsanasyāsya pādarupeṇa suvrata//

These four legs of Nārāyaṇa’s seat,(jñāna,vairāgya,aiśvarya,suvrata,ie, knowledge,detachment,prosperity and virtue) are a part of the AdhArASaktyAdi tarpaNa to be performed as the daily āhnika for Pāñcarātrins.

nandyuvAca

(Note:This portion can serve as a sort of embedded DyAna Sloka)

pUjayA tasya saMtuSwo BagavAnpuruzottamaH/
SrIBUmisahitaH SrImAYSaNKacakragadADaraH//
kirIwI padmahastazca sarvaBaraRa BUzitaH//
pItAMbarazca BagavAndevErdEtyazca saMvftaH//
pradadO darSanaM tasmE divyaM vE garuqaDvajaH/
divyena sarSanenEva dfzwvA devaM janArdanam//
tuzwAva vAgmiriSwABhiH praRamya garuqaDvajaM/

(Core stotra)

tvamAdistvamanAdizca prakftistvaM janArdanaH/
puruzastvaM jagannATo vizRurviSveSvaro BavAn//
yoyaM brahmAsi puruzo viSvamUrtiH pitAmahaH/
tattvamAdyaM BavAneva paraM jyotirjanArdana//
paramAtmA paramDAma SrIpate BUpate praBo/
tvatkroDasaMBavo rudrastamasA ca samAvftaH//
tatprasAdAjjagadDAtA rajasA ca pitAmahaH/
tvatprasAdAtsvayaM vizRuH sattvena puruSottamaH//
kAlamUrte hare vizRo nArAyaRa jaganmaya/
mahAnstaTA ca BUtAdistanmAtrARindriyARi ca//
tvayEvADizWAnyeva vizvamUrte maheSvara/
mahAdeva jagannATa pitAmaha jagadguro/
prasIda devadeveSa prasIda parameSvara//
prasIda tvaM jagannATa SaraRyaM SaraRaM gataH/
vEkuRWa SOre sarvajYa vAsudeva mahABuja//
saMkarSaRa mahABAga pradyumna puruSottama/
anirudDa mahAviSRo sadA viSRo namostute//
vizRo tavAsanaM divyamavyaktaM maDyato viBuH/
sahastraPaRasaMyuktastamomUrtirDarADaraH//
aDaSca DarmoMdeveSa jYAnaM vErAmyameva ca/
ESvaryamAsanasyAsya pAdarupeRa suvrata//
saptapAtAlapAdastvaM DarAjaGanameva ca/
vAsAMsi sAgarAH sapta diSacEva mahABujAH//
dyOmUrDA te viBo nABiH saM vAurnAsikAM gataH/
netre somaSca sUryaSca keSA vE puzkarAdayaH//
nakzatratArakA dyOsca grEveyakaviBUzaRam/
kaTaM stozyAmi deveSaM pUjyazca puruzottamaH//
SradDayA ca kftaM divyaM yacCrtutaM yacca kIrtitam/
yadiSwam tatkzamasvaSa nArAyaRa namostute//

(PalaSruti)

SElAdiruvAca

idaM tu vEzRavaM stotraM sarvapApapraRASanam/
yaH paWecCfRuyAdApi kzupeRa parikIrtitam//
SrAvayedvA dvijAn BaktyA viSRulokaM sa gacCati//