Vishnu Dev & Laxmi Devi - The Preserver

Lord Vishnu is eternal – self-born and self-existing. He emerges from the cosmic ocean during the creation of the universe, and resting on Ananta Shesha.

Vishnu Mudra
Vishnu Mudra

Union of Vishnu Dev & Laxmi Devi

Vishnu Dev Laxmi Devi

Devas (gods) and Asuras (demons) joined forces to churn the ocean to obtain the elixir of immortality, called Amrita, which was hidden at the bottom of the ocean. Mount Mandara was uprooted and used as the churning rod and Vasuki, the king of serpents who reside on Shiva’s neck, became the churning rope. The churning produced many divine beings and objects. As the churning continued Goddess Lakshmi emerged from the depths of the ocean standing on a lotus flower. She was radiant and adorned with divine beauty signifying her association with wealth and abundance. Recognising her as a divine entity both Devas and Asuras sought her hand in marriage. However, she chose Vishnu as her consort considering him to be the supreme divine being.

However, the Samudra Manthan also produced a deadly poison called Halahala, which threatened to destroy the universe. Shiva came to the rescue and swallowed the poison, but his throat turned blue due to its effect. Hence, he is also called Neelakantha.

Finally, Dhanvantari, the god of medicine, emerged with a pot of Amrita in his hands. The Devas and the Asuras began fighting over it. Vishnu as Mohini appeared and, kept the Asuras away from Amrita and, Dhanvantari distributed Amrita to Devas.

Svarbhanu Asura disguised himself as a Deva and drank the Amrita from Mohini. However, he was recognised by Surya Dev and Chandra Dev and, Mohini was informed. Mohini then cuts off his head with her discus, the Sudarshana Chakra. Since Svarbhanu Asura had already consumed the Amrita, he became immortal. His head became Rahu, and his body became Ketu.

Ekadasi

The Moon influences the mind in its orbital relative movement, when waxes or wanes, with reference to other planets.

Ekadasi first appeared from Lord Vishnu during the waning Moon in the month of Margashirsha also referred to as Agrahayana, in order to kill the demon Mura. Ekadasi is a Sanskrit word, which means ‘the eleventh’. It refers to the eleventh day of a fortnight belonging to a lunar month. The Ekadasi day in both fortnights is the occasion when the mind finds itself in its place – in the bright fortnight (Purnima / Full Moon in Shukla Paksha) in the Ajna Chakra, and in the dark fortnight (Amavasya / New Moon in Krishna Paksha) in the Anahata Chakra.

We have certain energy-centres called Chakras in the body which whirl in some direction as water whirls in a river. These Chakras are neither in the mind nor in the body; they are in the astral body – the mind moves through these Chakras. When this operation takes place consciously, it is called Yoga. When done unconsciously, it is called Influence. Third Eye Chakra, also known as Ajna, is situated in the centre of the forehead, between the eyebrows. It governs our intuition, imagination, and spiritual insight. Heart Chakra, also known as Anahata, is situated in the centre of the chest. It is associated with balance, calmness, and serenity.

Our energies change in Pournami and Amavasya. Pournami is the presence of light. It is nurturing; seeking wellbeing in Pournami is sacred. Amavasya is the absence of light. It is transforming; seeking liberation in Amavasya is sacred. Amavasya is a day when one can become easily aware of, ‘What is me and what is not me,’ and from there on, the journey from untruth to truth begins. One day before Amavasya is known as Shivarathri.

Ekadashi symbolises eleven senses constituting five karmendriyas, five gyanendriyas and one antaḥkaraṇa.

Ekadasi is observed to serve Lord Vishnu, and gain control over the mind and bodily senses, and channel the energies towards spiritual progression. There are usually 24 Ekadasi Days in a calendar year. Occasionally, there are two extra Ekadasi Days that happen in a leap year.

ওঁ শ্রীপরমাত্মনে নমঃ

গদা পদ্ম শঙ্খ, সাম রাম কৃষ্ণ হরে হরে।
বিশ্বগুরু বুদ্ধ-কল্কী, সুদর্শন হরে হরে।।
ওঁ কল্কী দেবায় -পদ্মাবতী দেবী নমঃ।।

ওঁ কল্কী দেবায় -পদ্মাবতী দেবী নমঃ।।

শান্তাকারং (যাঁর আকৃতি অতিশয় শান্ত)
ভুজগশয়নং (যিনি শেষনাগের শয্যার উপরে শয়ন করে আছেন)
পদ্মনাভং (যাঁর নাভিতে কমল আছে)
সুরেশং (দেবতাদের যিনি ঈশ্বর)
বিশ্বাধারং (সমগ্র জগতের আধার)
গগনসদৃশং (যিনি আকাশের মতো ব্যাপ্ত)
মেঘবর্ণং (নীল মেঘের মতো যাঁর বর্ণ)
শুভাঙ্গম্। (যাঁর সকল অঙ্গ অতিশয় সুন্দর)

লক্ষ্মীকান্তং (শ্রীলক্ষ্মীপতি)
কমলনয়নং (কমলের মতো নয়ন)
যোগিভ্যিানগম্যং (যিনি যোগীদের ধ্যানের দ্বারা প্রাপ্ত হন)
বন্দে (আমি প্রণাম করছি)
বিষ্ণু (ভগবান বিষ্ণুকে)
ভবভয়হরং (যিনি জন্ম-মরণরূপ ভয়ের নাশকারী)
সর্বলোকৈকনাথম্ ॥ (যিনি সকল লোকের স্বামী)

যং ব্রহ্মাবরুণেন্দ্ররুদ্রমরুতঃ (ব্রহ্মা, বরুণ, ইন্দ্র, রুদ্র ও মরুদ্গণ)
স্তন্বন্তি দিব্যৈঃ (দিব্যস্তোত্র দ্বারা যাঁর স্তুতি করেন)
স্তবৈর্বেদেঃ (বেদের দ্বারা যাঁর গান করেন)
সাঙ্গপদক্রমোপনিষদৈর্গায়ন্তি (অঙ্গ, পদ, ক্রম এবং উপনিষদের সঙ্গে)
যং সামগাঃ। (সামবেদ গায়কগণ)

ধ্যানাবস্থিততদ্গতেন (ধ্যানস্থিত তদ্গতমনা হয়ে)
মনসা পশ্যন্তি (যাঁর দর্শন করে থাকেন)
যং যোগিনো (যোগীরা)
যস্যান্তং ন বিদুঃ সুরাসুরগণা (দেবতা এবং অসুরগণ কেউই যাঁর অন্ত জানে না)
দেবায় (সেই পরমপুরুষ নারায়ণ দেবতাকে)
তস্মৈ (আমার)
নমঃ ॥ (নমস্কার)

গীতা সুগীতা কর্তব্যা কিমন্যৈঃ শাস্ত্রবিস্তরৈঃ।
যা স্বয়ং পদ্মনাভস্য মুখপদ্মাদ্বিনিঃসৃতা ॥

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