Maha Dhanvantri Bhagwan and cure for all diseases

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Painting by Jaya Rama Dasa (1977) oil on canvas, for illustration in Shrimad Bhagavatam Copyright BBTI
The origins of the ancient healing science known as Ayurveda are lost in cosmic antiquity. According to the ancient text Caraka-samhita, this “Science of Life and Longevity” is eternal and is revealed in each universe in each of its infinite cycles of creation and destruction. This healing science is generally revealed by great sages or demigods. Occasionally, the Supreme Lord Himself descends as the avatara (incarnation) Dhanvantari and re-inaugurates the tradition of Ayurveda. This extremely rare appearance of God is recorded in the Vedic literature of ancient India.
Dhanvantari’s appearance is celebrated each year on the 13th day (trayodasi) of the waxing moon a few days before the Divali, corresponding to October 17 in this year of 1998. Follow these links to enjoy the story, and rare pictures, and even a recital of the stotra of the avatar of Dhanvantari.

The Birth of the Unborn
The avatara of Dhanvantari appeared billions of years ago. Although an avatara is unborn, He takes His divine birth among the living beings to display His divine pastimes.
The First Appearrance of Dhanvantari
In this epoch (kalpa), He first appeared during the great churning of the cosmic milk ocean to deliver amrta (nectar) for the nourishment of the demigods. The churning of the milk ocean is one of the most famous episodes in Puranic history and is celebrated in major way every twelve years in the festival known as Kumbha Mela. The story is related in the Srimad Bhagavatam, a major work that describes the avataras in great detail. Here is what happened:
The great leader of the demigods Indra was riding on his elephant, when he came across Durvasa Muni. Seeing the great demigod, Durvasa offered him a special garland (mala). Indra accepted this garland and put it on the trunk of the elephant. The elephant threw the garland onto the floor, thus enraging Durvasa Muni. In a fit of anger, the sage explained that the garland was the dwelling of Sri (fortune) and was therefore to be treated as prasada. (1) Therefore cursed Indra and all the demigods to be bereft of all strength, energy, and fortune (Sri).
In the ensuing battles, the demigods were defeated in battle and the demons headed by Bali gained control of the universe. The demigods sought out the help of Lord Vishnu, who instructed them in the art of diplomacy. The demigods then entered into an alliance with the demons to jointly churn the ocean for the nectar of immortality and to share it among them. Of course, the demigods were told by Vishnu that He would arrange for them alone to obtain the nectar, which would empower them to defeat the demons.
All kinds of herbs were cast into the milk ocean and using Mandara mountain as the churning rod and Vasuki as the cord, they proceeded to churn the ocean. This churning was so arduous that Lord Vishnu Himself interceded in so many ways to aid the demigods: He was present as Lord Ajita pulling on the side of the gods, as Lord Kurma who supported the great Mandara mountain which was in danger of sinking, and Lord Vishnu Himself sat atop the Mountain infusing the demigods and the serpent Vasuki with energy. Many great beings and objects were produced from the ocean and were accepted by various demigods as offerings. Laksmi-devi, the goddess of fortune, appeared from the ocean and Vishnu and Her were reunited as husband and wife after having been separated for many ages.
Then as they continued churning, a very wonderful male person appeared. The Bhagavatam tells us, “He was strongly built; His arms were very long, stout and strong; His eyes were reddish, and His complexion was black. He was very young, He was garlanded with flowers, and His entire body was fully decorated with various ornaments.” (2)
Lord Dhanvantari was “dressed in yellow garments and wore brightly polished earrings made of pearl. The tips of His hair were anointed with oil and His chest was very broad. His body had all good features, and He was stout and strong as a lion. In His hand, He carried a jug of nectar.”
The demons stole the jug of nectar and Lord Vishnu appeared as Mohini, a beautiful woman, who fascinated the demons and recovered the nectar from them. The demigods took the nectar and drank it and were invigorated with energy. Thereafter, the demigods fought the demons and were victorious. They greatly rejoiced and worshipped Lord Vishnu and Lakshmi, the goddess of fortune, and resumed their position in the heavens.
Dhanvantari’s Second Appearance (3)
The second appearance occurred at the beginning of the reign of the current Manu in the second Dvapara-yuga, two billion years ago. Lord Vishnu foretold at the time of the churning that Dhanvantari would appear again in the human society and be offered sacrifices and worshipped by human beings. He would also teach them the science of Ayurveda. Dhanvantari at that time was residing in the heavens and Lord Indra seeing the misery of human beings afflicted by disease on earth, requested the Lord to teach Ayurveda to the human race.
At the same time, the King Dirghatamas of Kasi was performing penance, desiring a son. The king desired to propitiate Lord Dhanvantari for the sake of a son. Thereupon, Dhanvantari appeared to him and urged the king to choose a boon as he pleased. The king said, “O Lord, if You are pleased with me, be my son, bestower of my goal.” The Lord replied, “So be it,” and He vanished.
Lord Dhanvantari was then born in the royal household of Kasi. He developed ascetic tendencies even as a young boy and performed severe austerities. Lord Brahmawith great difficulty persuaded Him to accept lordship over the city of Kasi and since then He bacame known as Kasi-raja. As a king He prepared the samhitas on Ayurveda in eight divisions for the benefit of humanity.
Lord Dhanvantari’s teachings are recorded in the Agni Purana 279-289 as well as through the teachings of His disciple Susrutha.
The Bhagavatam states “smrta-matrarti-nasanah” One who remembers the name of Dhanvantari can be released from all disease.
A final note:
Those who are new to Vaishnava and Puranic thought may wonder at the purpose of the Lord’s array of avatars especially during the churning of the milk ocean. After all if God is all powerful, why couldn’t He accomplish all His ends at once? Why does He have to act through so many different forms? In answer to this, the Vedic literature affirms the omnipotence of the Lord in His various avatars. However, when the Lord descends, He Lord seamlessly fuses His serious purpose (in protecting the demigods and humanity) with sheer sport. In the form of Mohini, He enchants the demons and the demigods. As Lord Dhanvantari, He diminishes the misery of the world by teaching the medical sciences. As Lord Ajita, He enjoys assisting His devotees directly in their struggle for victory. At times He even desires His devotees to be glorified, which is why Lord Shiva drank the poison produced of the ocean. The poison turned his neck dark-blue, hence the name Nila-kantha. In short, although the devotees never stop glorifying the Lord, no one can fully understand His divine play (lila).
(1) Visnu Purana 3.10.12
(2) Srimad Bhagavatam 8.8.32
(3) The story of the second appearance is told with details in the Brahmanda-purana ( and Bhava-prakasa (purva-khanda, 1) a minor Ayurvedic text.
Iconography of Lord Dhanvantari
(based on S.K.R. Rao’s Pratima kosha (1990)
According to the Visnu-dharmottara-purana (1.73.41) which is a major text on iconography, Dhanvantari is to be presented as suruupa (handsome), and priyada rsana (pleasant-looking) with two hands, each carrying amrta-kalasham (pots of nectar). According to the Ramayana, Dhanvantari held a water-pot (kamandal u) and a mendicant’s staff (danda) when He emerged from the ocean.
More frequently, the icons of Dhanvantari are four-armed, carrying a conch and discus in the upper arms, and a jalauaka (leech) and amrta-kalasha in the lower hands.
The Prapancha-sara-sangraha mentions several dhyana-slokas describing various forms for contemplation. He is dark-complexioned (kalambhodojivalaandgam) in yellow silken garments (kati-tala-vilasaccharu-pitambaradhyam) and four-armed (holding conch, discus, leech, and nectar pot). Another sloka describes Him as bathing Himself in with nectar flowing from two pots He holds over His head. This form is is to be visualized as seated on the devotee’s own head, or upon the lunar orb on a full-moon night. Yet another sloka describes Him as handsome (mano-haranga), with a tranquil face (prasanna-mukha-kamala), residing in the solar orb (ravi-bimbastha).

This illustration shows Lord Dhanvantari in His four-armed form holding the wheel (Sudarsana Chakra) and Conch (sankha) in the upper right and lefts hands as do most Vishnu incarnations. In the other two hands, there are the nectar pot (amrta-kalasha) and a herb. According to the Prapancha-sara sangraha, the Lord holds a leech (jalauaka) in place of the herb in His fourth hand.
“Within all of us is the archetype of the Divine healer. This Divine healer is the true healer in all beings, not any particular individual or special personality. To heal ourselves or others we must set it in motion within ourselves. Dhanvantari, an incarnation of the God Vishnu, …represents this truth in the tradition of Ayurveda. His statue is found at most Ayurvedic schools and clinics. It is a reminder that however much we know or skillfull we become, everything still depends on the grace of spiritual nature. Hence, this book is dedicated to the divine healer within you.” writes David Frawley in the dedication to his book, Ayurvedic Healing.
This illustration by Gail Frawley appears on the cover of Ayurvedic Healing Copyright 1989 Morson Publishing

This is a statue of Dhanvantari, sold online through JBL online. In this representation, there is a leech and a herb along with the conch and nectar pot.
Udupi Sri Krishna as Dhanvantari

This is an ancient Deity (arca-vigraha) of Lord Krishna currently located in Udupi, South India. Here Lord Krishna is dressed as Lord Dhanvantari and one can see the nectar pot (amrta-kalasha) in His hand. Particularly special is the moon in the background. The ancient text Prapancha-sara-sangraha descr ibes that one may meditate on Lord Dhanvantari situated on the lunar orb.
During Lord Krishna’s manifest pastimes five thousand years ago, His wife Queen Rukmini carved and worshipped this Krishna Deity in the kingdom of Dvaraka.
This was eventually lost and finally rescued by Sri Madhva Acharya in the 13th century. Today one can see this ancient Krishna Deity worshipped in Udupi in the southern state of Karnataka, India. The complete details of this fascinating story are given in Madhva Vijaya, the biography of Madhvacharya, and the story is summarized at the Dvaita site.

This is incorrect information. The Deity was carved from a Shaligram stone by Vishvakarma and then given to Rukmini who worshipped the Deity during her time in Dwarka See more on my Madhwa page and Shaigram page on Udupi.
Ancient Dhanvantari Archa-vighraha

This is an ancient Deity (arca-vigraha) of Lord Dhanvantari that has been worshipped for 750 years in Udupi, South India. One can see the nectar pot (a mrta-kalasha) in the left hand of Dhanvantari. His Holiness Sugunendra Tirtha Swamiji from Udupi is currently on tour in the United States and worships this Deity of Lord Dhanvantari every day according to ancient Vedic rites. For info on his tour, see Dvaita Website.
Special thanks to the Swamiji from Udupi who was kind enough to give me the darshana and permission for photography of this Deity.

This picture of the Deity of Lord Dhanvantari is a one off, they don’t allow pictures of Him at this temple in South India. It was given to me as a gift a few years ago, I believe the Deity is either in Melkote or Sri Rangam.
Sri Dhanvantri Mantra
Om Namo Bhagavate
Maha Sudharshana
Vasudevaya Dhanvantaraye;
Amrutha Kalasa Hasthaaya
Sarva Bhaya Vinasaya
Sarva Roka Nivaranaya
Thri Lokya Pathaye
Thri Lokya Nithaye
Sri Maha Vishnu Swarupa
Sri Dhanvantri Swarupa
Sri Sri Sri
Aoushata; chakra Narayana Swaha
“Obeisances unto the Supreme Bhagavan known as Sudarshana Vasudev Dhanvantari, the holder of the Kalasha full of nectar of imortality, who removes all fears, who removes all diseases, the well wisher of the three worlds, and sustainer of the three worlds, He is Vishnu swarup, by the name Dhanvantari empowered to heal the Jiva souls.”

Sri Dhanvantari Stotram
English Translation and Recitation by Dr. Vasant Lad
This ancient stotra glorifies the divine form of Lord Dhanvantari. The Sanskrit text below has been translated and recited by Dr. Vasant Lad of the Ayurvedic Institute (Copyright 1994)
CLICK HERE for Audio


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Lokakshema International Mission Trust ®
Regd. Office A73, Inder Puri, New Delhi-110012,
Blogs:, http://
A mission for removal of sufferings of mankind
With the blessings of Guruji Dr.PS Varadajan
Jointly with Sarva Devata Homam Committee
Welcomes you all to
Dosha Parihara Mahayagya
From 24th to 26th January 2010
Maha Ganapathi Homam(for removal of all obstacles and success in life),
Nakshatra,Navagraha Homam(for removal of malefic effects of planets)
Srisuktha Homam( for success in Job, business, financial prosperity, etc),
Maha Dhanvantri Homam( for removal of chronic diseases and good health)
Swayamvara Parvathi Homam(for early marriage)
Santhana Gopala Homam (Putra Kameshti yagya for childless couples), etc
At Aishwarya Mahaganapathy Temple,
C-2 Keshav Puram(Lawrence Road) New Delhi
For registration, participation/sponsorship and other details please contact
Bhrahmashri VR Swaminathan 9810192164 Shri S. K. Murthy 9310035504-9811090988
Bhrahmasri S Viswanatha Satrigal 9818390192 Brahmahsri Rajagopala Sastrigal 9818390193
Shri K.S.N Sharma 9313203053 Shri A Ramesh 9811097125 Shri N T Arasu 9811944478
Shri Deepak Shah 9212195559 Smt Preeti Shah 9212195560 Shri K.Hariharan 9868369793
Shri Narasimhan 27472278 Ms Renu Singh 9891197375 Shri Ramesh Sharma 9868348573
Shri V Venkataraman(Junior) 9873475963 Shri R Mohan 9971812923 Shri BS Rao 9810400688
Shri S Sitharaman 9868849112
Special programmes for exchange of horoscopes, spiritual discourses, etc also proposed during the function

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Regd. Office A73, Inder Puri, New Delhi-110012, 011-25836229 (M) 91-9868369793

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A mission for removal of sufferings of mankind

With the blessings of Param Pujya Guruji Dr.PS Varadajan







IN DECEMBER 2009-January 2010 in New Delhi

(only 200 registrations to be done of first come first served basis, BOOK EARLY TO AVOID DISAPPOINTMENT)

Sponsorship, donations welcome)

For registration, participation/sponsorship and other details please contact

Shri N T Arasu 9811944478 Shri Deepak Shah 9212195559

Smt Preeti Shah 9212195560 Shri K.Hariharan 9868369793

Shri Narasimhan 27472278 Ms Renu Singh 9891197375

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Dosha Parihara Mahayagya


Swayamvara parvathy Homam For happy married life and nullify dosha and delays in marriage. This is a very effective puja for getting married.

Swayamvara Parvathy Homam Dedicated to Goddess Parvathy. The divine mother took the incarnation of Goddess Parvati in order to get married to Lord Shiva. None other than Lord Shiva himself gave the Swayamvara Parvati mantra to Goddess Parvati. This enabled her to reunite with her divine consort. By performing the Swayamvara Parvati homa, various obstacles that delay any marriage are removed. The eligible bride or groom is blessed with suitable spouse.

SRI SUKTA HOMAM: dedicated to Goddess Lakshmi, For all kinds of prosperity, settlement long outstanding loans, promotions, jobs and career for jobless, settlement of all financial disputes, etc

MAHA DHANVANTRI HOMAM: This Homam/havan is performed to please Maha Dhanvantri an incarnation of Lord Maha Vishnu the originator of all medicines and cures. For people suffering from incurable diseases, suffering from poor health , different kinds of weaknesses, allergies, etc performance of this havan/Homam is beneficial.

PUTRA KAMESHTI HOMAM : for the benefit of childless couples. This mahayagya was conducted for the first time in Delhi in January 2008 by the Lokakshema Trust where 16 out of 35 participating couples have been blessed with a child and six more couples are in family way.

NAKSHATRA HOMAM: there are 27 Nakshatras or stars out of which six stars are specified as Ganda Mula Nakshatra and dosha parihara Homam has to be done to remove the malefic effects of the same for the person born in these stars. In other 21 nakshatras too Janana Dosha, Jathaka (Janma patrika)dosha, etc has to be removed for that this Homam is performed to remove all the malefic effects.

NAVAGRAHA HOMAM: Navagraha means nine planets and to remove the malefic effects of these planets in one’s life this havan should be performed by every one at least once in a year, we are organising this for your convenience and benefit

For further details please contact:

1. Bhrahmashri PS Varadarajan 09444341362

2. Shri VR Swaminathan 9810192164

3. Shri S. Krishnamurthy 9310035504

4. Shri K.Satyanarayana Sharma 9313203053

5. Shri A Ramesh 9811097125

6. Shri N T Arasu 9811944478

7. Shri Deepak Shah 9212195559

8. Mrs Preeti Shah 9212195560

9. Ms Renu Singh 9891197375

10. Shri K.Hariharan 9868369793

11. Shri Narasimhan 27472278

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Serve Humanity

Save Universe

Lokakshema International Mission Trust ®

Regd. Office A73, Inder Puri, New Delhi-110012, 011-25836229 (M) 91-9868369793


Blogs:, http://

A mission for removal of sufferings of mankind

With the blessings of Guruji Dr.PS Varadajan

Lokakshema International Mission Trust®


Sarva Devata Homam Committee

Jointly welcomes you all

To attend a Mahayagya

For removal of sufferings of mankind

In January 2010 in New Delhi

From 24th to 26th January 2010

Maha Ganapathi Homam(for removal of all obstacles and success in life),

Nakshatra,Navagraha Homam(for removal of malefic effects of planets)

Srisuktha Homam( for success in Job, business, financial prosperity, etc),

Maha Dhanvantri Homam( for removal of chronic diseases and good health)

Swayamvara Parvathi Homam(for early marriage)

Santhana Gopala Homam(Putra Kameshti yagya for childless couples),etc

For registration, participation/sponsorship and other details please contact

Bhrahmashri VR Swaminathan 9810192164

Shri S. K. Murthy 9310035504 Shri K.S.N Sharma 9313203053

Shri A Ramesh 9811097125 Shri N T Arasu 9811944478

Shri Deepak Shah 9212195559 Smt Preeti Shah 9212195560

Shri K.Hariharan 9868369793 Shri Narasimhan 27472278

Ms Renu Singh 9891197375

Special programmes for exchange of horoscopes, spiritual discourses, etc also proposed during the function

Registration Charges for each homam is as under:

Swayamvara Parvati Homam Rs 3000 per participant

Putra Kameshti Homam Rs 3000 per couple

Sree Sukta Homam Rs 10,000 main sponsor Rs 5000 Co- sponsor

Maha Dhanvantri Mahayagya Rs 10,000 main sponsor Rs 5000 Co- sponsor

Navagraha homam Rs 10,000 main sponsor Rs 5000 Co- sponsor,

you may also register for Sankalpa only @ Rs 501for Navagarha, Nakshatra homam

you may deposit the registration amount in cash ,cheque /DD

in favour of Sarva Devata Homam Committee payable at New Delhi

sponsorship and donations also welcome

for details contact

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Putra Kameshti Mahayagya: Putra Kameshti and other mahayagyas

Putra Kameshti Mahayagya: Putra Kameshti and other mahayagyas

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new Health Insurance Scheme in lieu of CGHS

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Table of Contents
Sums Insured / Policy Limits 4
Expected Number of beneficiary families 4
Scheme Floater Sum Insured 5
Family Size / Age Limit 5
Insurance Coverage 5
Contact Details 5
Experience in Health Insurance 6
Resource Group 6
Enrolment of beneficiaries 7
Claims 7
Free OPD Consultation 8
Capacity Building 8
Smart cards 8
Grievance Redressal 8
Web-based MIS 9
IEC Plans 9
OPD Coverage Limit 9
Management of OPD Corpus 9

Central Government Health Scheme (CGHS) is a scheme for providing health care to serving Central Government employees and their dependant family members. Over the years, the scheme has been extended to cover central government pensioners, their dependant family members and certain other categories like members of parliament and ex-members of parliament, freedom fighters etc. Employees of some select autonomous bodies as also PIB accredited journalists have also been extended CGHS facilities on cost-to-cost basis in Delhi.
Central Government Health Scheme is available in 25 cities [Delhi (including Noida, Gurgaon, Faridabad, and Ghaziabad), Ahemdabad, Allahabad, Bangalore, Bhopal, Bhubaneshwar, Chandigarh, Chennai, Dehradun, Guwahati, Hyderabad, Jabalpur, Jaipur, Jammu, Kanpur, Kolkata, Lucknow, Meerut, Mumbai, Nagpur, Patna, Pune, Ranchi, Shillong and Thiruvanthapuram]. Central Government Employees living outside the CGHS areas are entitled to reimbursement for medical attendance and treatment under the Central Services (Medical Attendance) Rules [CS(MA) Rules]. Pensioners of the Central Government are not covered under these rules. At present, Central Government Pensioners living in non-CGHS areas are paid a sum of Rs. 100 p.m. for meeting their medical expenditure. Consequently, there has been a long standing demand from Central Govt. pensioners residing in non CGHS areas for medical services at par with those available to Central Govt. pensioners in CGHS areas. The VIth Pay Commission has recommended the introduction of a health insurance scheme in lieu of the CGHS.
Government of India, therefore, proposes to provide inpatient health care services to their all personnel of the Central Government including All India Service officers, serving and retired, and others who are covered under the existing CGHS (Central Government Health Services) and under CS (MA) Rules [Central services (Medical attendance) Rules] through a Health Insurance Scheme catering to their health care requirements. The proposed scheme shall be on voluntary basis for current set of employees & pensioners but compulsory for future employees & pensioners. The existing CGHS beneficiaries will have an option to avail CGHS facilities for OPD requirements and the insurance scheme for inpatient treatment.
With the introduction of health insurance scheme, the Central Government Employee (existing/ retired) will have the choice to select the best available health facilities for meeting their health care and can get best available treatment in areas in the close proximity.
Ministry of Health & Family Welfare, Government of India invites Expressions of Interest from Insurers and Health Insurance consultants for the proposed scheme.
The name of the proposed scheme is Central Government Employees & Pensioners Health Insurance Scheme (CGEPHIS).

All personnel of the Central Government including All India Service officers, serving, newly recruited, retired and retiring and others who are covered under the existing CGHS(Central Government Health Services) and under CS (MA) [Central Services (Medical Attendance) Rules] Rules shall be offered Health Insurance Scheme on voluntary or on compulsorily basis . This could be:
1. CGEPHIS shall be compulsory to new Central Government Employees who would be joining service after the introduction of the health Insurance Scheme.
2. CGEPHIS shall be compulsory to new Central Government retirees who would be retiring from the service after the introduction of the Insurance Scheme.
3. CGEPHIS would be available on voluntary basis for the existing Central Government Employees and pensioners serving in CGHS area/ covered by CGHS. In this case such serving Central Government Employees and Central Government existing Pensioners shall have to opt out of CGHS scheme. They will also have the option of choosing both CGHS and Insurance policy. In such case the total premium has to be born by the beneficiary.
4. CGEPHIS would also be available on voluntary basis for the existing serving employees and pensioners in non-CGHS areas not covered by CGHS. In this case such serving Central Government Employees and existing Pensioners (who have opted for CGHS facility) shall have to opt out of CGHS scheme. They will also have the option of choosing both CGHS and Insurance policy. In such case the total premium has to be born by the beneficiary.

Sums Insured / Policy Limits
The scheme shall provide coverage for meeting all expenses relating to hospitalization of beneficiary members up to Rs. 500,000/- per family per year subject to stated limits on cashless basis through smart cards. The benefit shall be available to each and every member of the family on floater basis i.e. the total reimbursement of Rs. 5 .00 lac can be availed by one individual or all members of the family. The sub-limits mentioned herein form part of the overall annual, family limit.
Head Sub-limit (Rs. / per admission)
Domiciliary hospitalization 50,000
Maternity benefit 50,000
Expected Number of beneficiary families
It is expected that a minimum of 2, 00,000 families shall join CGEPHIS in the 1st year but the Government proposes to invite bids for the following numbers with varying guaranteed numbers.
Number of families Minimum Guaranteed Number of families
2,00,000 to 3,00,000 2,00,000
3,00,001 to 5,00,000 3,00,000
Scheme Floater Sum Insured
An additional sum of Rs. 15 crore shall be provided as Buffer / corporate floater to take care of hospitalization expenses of a family (per illness or annual) exceed the original sum insured of Rs 5.00 lac. In all such cases an additional amount up to Rs. 5.00 lac per family shall be provided from the Scheme Floater, on the recommendation of the committee set up by the Central government/ Nodal agency.
Family Size / Age Limit
1. Serving Employees: Self, spouse, two dependent children and dependent parents (New born shall be considered insured from day one).
2. Retired Employees: Self, spouse and one dependent child.
3. Additional dependent family member can be covered under the scheme by paying the fixed percentage of premium per additional dependent family member. The premium shall be borne by the beneficiary.
4. All beneficiaries shall be insured till survival.
5. The definition of dependent shall be as per guidelines issued by Central Government.
Insurance Coverage
In addition to the coverage afforded under a standard medical insurance policy, the following shall also be covered under CGEPHIS:
1. Pre-existing diseases
2. Maternity benefit
3. Day-one Coverage for all diseases
4. New-born babies
5. Pre and Post hospitalization cover of 30 days and 60 days respectively
6. Domiciliary Hospitalization

Contact Details
Name of the organization
Insurer or Health Insurance Consultant
Postal Address
Phone (with STD code)
Fax (with STD code)
Contact person’s name
Contact person’s mobile phone
Contact person’s e-mail ID
Experience in Health Insurance
Please give details of five, government-sponsored major health insurance schemes which you have, individually or as an organization, been associated with as insurers or as health insurance consultants.
S.No Sponsoring Ministry / State Name of the Scheme Insured persons Families Insured (number)
Resource Group
Please give details of resource persons currently in your employ who would be responsible for CGEPHIS activities
S.No Name Qualifications Experience in Insurance industry Area of Specialization






(Based on the aforementioned background and indicative policy structure, inputs are sought from the applicants on the issues as follows. It is expected that the applicants will give inputs based on their experience of other large health insurance schemes and learnings there from. Please slot your response in the boxes under each heading).
Enrolment of beneficiaries
Since it will be an enrollment driven scheme, especially for the retired personnel, details are sought about the end-to-end enrollment process, documentation, logistics, government intervention, plans to reach out to the beneficiaries and finally delivery of smart cards. This should take into account multiple locations and sizeable number of beneficiaries and, therefore, the timelines. (Please give your views in the box)

Mapping of insured population with the healthcare infrastructure, service indicators, processes, documentation for all three scenarios need to be elaborated i.e., planned hospitalisation, emergency hospitalisation and admissions in non-panel hospitals. (Please give your views in the box)

Free OPD Consultation
Views are sought on the industry’s ability to organize free OPD consultation inn designated hospitals / nursing homes on panel, free of any charge, in certain designated locations. (Please give your views in the box)

Capacity Building
A scheme of this magnitude may require that the government plays the crucial roles in creating awareness about the scheme, its benefits, procedures, documentation and service levels to the beneficiaries as regards enrollment and claims. This would require building of capacities within the government at multiple locations through multiple fora by training the facilitators representing the government to ensure seamless implementation and delivery. Please state your plans and activities to this end. (Please give your views in the box)

Smart cards
Single Smart Card for all beneficiaries would be required; carrying all personal details, biometric data, medical history, policy limits etc. to the CGEPHIS members. Please elaborate all related issues like smart card specifications, logistics plans , OTC issuance of cards , district-based card-kiosks , POS machine installations & other hardware at the hospitals’ end, connectivity , transfer of data, payment mechanism etc. across the country. (Please give your views in the box)

Grievance Redressal
A structured and layered grievance redressal mechanism needs to be in place to attend to the beneficiaries’ issues regarding enrollments, cards, claims and service standards. This mechanism is to be accessible at district / state / centre levels. Please give your observations as regards the structure, processes and timelines involving grievance redressal. (Please give your views in the box)

Web-based MIS
This is one of the most critical aspects of the scheme. A web-based, real-time MIS is to be created which will track, on one hand, the status of each beneficiary as regards his enrollment details, smart cards and claims preferred by him. On the other hand, it should give a wide combination of statistics to the government enabling government to monitor various macros. Besides country-wide, the data should be available for each district and state. Please elaborate on the structure and technical specification of the same. (Please give your views in the box)

IEC Plans
Drilled-down Info/Education/Communication requiring the beneficiaries to understand the scheme, especially at the Non-CGHS locations & for the retirees in both CGHS & Non-CGHS locations. This should include awareness about the scheme, facilities and “How-to-access-facilities”. A combination of vehicles such as newspapers / pamphlets / radio / TV / public announcements / website of the Insurer, riding piggy-back on govt. machinery, health camps etc. could be used. Please state appropriate plans. (Please give your views in the box)

OPD Coverage Limit
It’s being contemplated to provide OPD coverage of Rs.10, 000 per family per annum through panel hospitals only. We seek your views on practicality of this cover from the point of view of service capabilities of the insurance industry as well as the attendant cost of this cover. Please give your inputs as well as an indicative premium for this cover. (Please give your views in the box)

Indicative Premium Rate per family per annum: Rs.

Management of OPD Corpus
Over and above the OPD coverage of Rs. 10,000 per family per annum, it is contemplated to take care of the additional OPD expenses of a family through an OPD corpus. This corpus shall be fully funded by the Government but managed by the insurers. Views are sought on the structure, servicing methodology, tie-up with hospitals, concessional charges for treatment, funds-flow, documentation and audit of such a corpus. (Please give your views in the box)

Coverage of AIDS
Coverage of expenses towards treatment of Aids may also be sought by the Government which generally happens to be a exclusion in a standard medical insurance policy. (Please give your views in the box)

Health Check-up
The scheme proposes to include a general health check up for all beneficiaries at least once a year. Please detail elements of health check-up, process , service network etc. ( Please give your views in the box)

Medical Equipments etc.
Under the CGHS, medical equipments like oxygen concentrators, hearing aids, C Pap Machines, IOLs for Cataract Surgeries etc. are also provided. Should these be provided under the proposed health insurance scheme? ( Please give your views in the box)

Dental Procedures
The CGHS provides for certain dental procedures while such procedures are not covered under most health insurance policies currently available in the market. Should the proposed insurance scheme also include dental procedures? ( Please give your views in the box)

CGEPHIS aims to be a comprehensive insurance scheme. It is , therefore, imperative that all exclusions , standard or otherwise , be known to the Government in ahead of implementation so that there are no surprises. Please list out the exclusions which the insurance industry cannot help but impose. (Please give your views in the box)

Period of Insurance Contract
The period of insurance shall be annual but the Govt proposes to enter into a long-term contract with insurers. Fully appreciating the pricing issues facing renewals of medical policies , the Government is open to the idea of introducing a renewal pricing mechanism which shall be based on burning cost. Views are sought for a 3-year contract with provision for correction of renewal price by way of loading on premium rate. (Please give your views in the box)

Indicative Premium
Applicants are requested to indicate premium rate per family for a sum insured of Rs.5.0 lacs per family per annum, including the Scheme Floater sum insured. It is clarified that the premium rate so advised by the applicants shall be purely for building a reasonable estimate of the scheme costs and not for any other purpose. (Please give your views in the box)
Minimum Guaranteed Number of families Indicative premium per family per annum



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Sharing with you the Text of Vishnusahasranamam. Pl. chant it daily. It will not take more than 15 to 20 minutes to chant once. See the benefits for yourself.

Vishnu Sahasranama



Shuklam-baradharam Vishnum shashivarnam chaturbhujam |

Prasanna vadanam dhyayet sarva vighnopa-shantaye ||

Vyasam vasistha-naptaram shakteh poutrama-kalmasham |

Parasha-raatmajam vande shukatatam taponidhim ||

Vyasaya vishnuroopaya vyasaroopaya vishnave |

Namo vai brahmanidhiends,aye vasisthaya namo namah ||

Avikaraya shudhaya nithya paramathmane |

Sadaika roopa roopaya vishnave sarva gishnave ||

Yasya smarana-matrena janma-samsara bhandanat |

Vimuchyate namasta-smai vishnave pradha-vishnave ||

Om namo vishnave prabhavishnave


Shrutva dharma nasheshana pavanani cha sarvashah |

Yudhishthirah shantanavam punareva abhya-bhashata ||


Kimekam daivatam loke kim vapyekam parayanam |

Stuvantah kam ka marchantah prapnuyuh manavah-shubham ||

Ko dharmah sarva-dharmanam bhavatah paramo matah |

Kim japanmuchyate janthuh janma samsara-bandhanat ||


Jagat-prabhum deva-devam anantam purusho-tamam |

Sthuva nnama-sahasrena purushah satatottitah ||

Tameva charcha-yannityam bhaktya purusha mavyayam |

Dhyayan stuvan nama-syamschha yajamanah thameva cha ||

Anadi-nidhanam vishnum sarvaloka mahe-shvaram |

Lokadhyaksham sthuva nnityam sarva-duhkhatigo bhavet ||

Brahmanyam sarva-dharmagnam lokanam keerthi-vardhanam |

Lokanatham maha.-dbhootam sarvabhuta-bhavod- bhavam ||

Esha me sarva-dharmanam dharmo-dhikatamo matah |

Yadbhaktya pundaree-kaksham stavairarche nara sada ||

Paramam yo maha-tejaha paramam yo maha-tapaha |

Paramam yo mahad-bramha paramam yah parayanam ||

Pavitranam pavitram yo mangalanam cha mangalam |

Daivatam devatanam cha bhootanam yovyayah pita ||

Yatah sarani bhutani bhavantyadi yugagame |

Yasminscha pralayam yanti punareva yugakshaye ||

Tasya loka pradhanasya jaganna-thasya bhupate |

Vishnor nama-sahasram me shrunu papa-bhayapaham ||

Yani namani gounani vikhyatani mahatmanah |

Rishibhih parigeetani tani vakshyami bhootaye ||

Vishno-ranam sahasrasya vedavyaso maha munih |

Chandho nusthup tatha devah bhagavan devakee-sutah ||

Amrutham-shubdavo beejam shaktir-devaki nandanah |

Trisama hrudayam tasya shantya-rdhe viniyu-jyate ||

Vishnum jishnum maha-vishnum prabha-vishnum mahe-svaram |

Anekarupam daithyantham namami purushottamam ||

Asya shree vishno divya sahasranama sthotra maha-mantrasya, shree vedavyaso

bhagavan rishih, ansthup-chandah shree maha vishnuh paramatma shree mannarayanoo devata, amritam-shoodbhavo bhanuriti beejam, devakee nandana srasthetih shakthi udbavah kshobha-noo- deva iti paramo mantrah, shankha-bhru- nnadakee chakreeti keelakam, sharngadhanva gadadhara itiastram rathanga-pani rakshobhya iti netram, trisama samaga ssamete kavacham, Annandham para-bramheti yonih rutu-shudarshanah kala iti digbandanah, sree vishvaroopa iti
dhyanam, shree maha vishnu-preet- yarthe vishnordivya sahasra-nama jape viniyogah.


Kshiro-dhanvat- pradesha suchimani vilasat saikyate mauktikanam

Maalaak-la-pta- sanasthah spatika-mani nibhaih mauktikaih mandi-takngah |

Shrub-brai-rabrai- radabraih upari verachitaih muktah-peeusha- varsh

Aanande nah puniyat arenalina gadha shankha-panhi mukundaha ||

Bhuh padao yasyanabih viyada-suranelah chandra-soorya- cha-netra |

Karna-vasa-serodyah mooka-mapi dahano yesya-vaste- yamabdhih |

Antastham-yasya- vishwam-suranara khagago bhogi gandharva dhaithyeh !

Chitram ram-ramyate tham tribhuvana-vapusham vishnu-meesham namami !!

Om namo bhagavate vasudevaya

Shantha-karam bhujaga-shayanam padma-naabham suresham |

Vishva-khaaram gagana sadrusham megevarnam shubhangam ||

Lakshmi-kantham kamala-nayanam yogi-hrudhyana- gamyam |

Vande vishnum bava-bhaya-haram sarva-lokaika- natham ||

Megha-shyamam peetha-kauseya- vasam sree vatsajkam kaustu-bhod- bhace-thangam !

Punyo-petam pundari-kaya thaksham vishnum vande sarva-lokaika natham ||

Namah samasta bhutanam-adi- bhutaya bhubrite

Aneka-ruparupaya vishnave prabha-vishnave

Sashamkha-chakram- sakrireeta- kundalam sapeetha-vastram- saraseeru- he kshanam |

Sahara-vaksha sthala-shobi- kaustubham namami-vishnum- seerasaa chatur bhujam ||

Om vishvam vishnu rvashatkaro bhoota-bhavya bhavat-prabhuh |

Bhoota-krut bhoota-bhrud- bhavo bhootatma bhoota-bhavanah. ||


Pootatma paramatma cha muktanam parama-gatih |

Avyayah purusha sakshee kshetragno-kshara eva cha.|| “2”

Yogo yoga-vidam neta pradhana puru-sheshvarah |

Narasimhavapu shreeman keshavah puru-shottamah. || “3”

Sarvah sharvah shivah sthanuh bhootadi-rnidhi ravyayah |

Sambhavo bhavano bharta pradhavah prabhu reeshvarah ||. “4”

Swayambhoo shambhu radityah pushka raksho maha-svanah |

Anadi nidhano dhata vidhata dhatu ruttamah || “5”

Aprameyo hrushee-keshah padma-nabho- mara-prabhuh |

Vishva-karma manu-stvastha sthavishtah sthaviro dhruvah || “6”

Agrahyah shashvatah krishno lohi-takshah pratrdanah |

Prabhoota strikakubdhama pavitram mangalam param || “7”

Ishanah pranadah prano jyeshthah shreshthah prajpatih |

Hiranya-garbho bhoo-garbho madhavo madhu-soodanah || “8”

Ishvaro vikramee dhanve medhavee vikramah kramah |

Anuttamo dura-dharshah krutagnah kruti-ratmavan || “9”

Suresha sharanam sharma vishva-retah praja-bhavah |

Ahah samvatsaro vyalah pratyaya sarva-darshanah || “10”

Aja sarve-shvara siddhah siddhi sarvadi rachyutah |

Vrishakapi rame-yatma sarva-yoga vinih-srutah || “11”

Vasu rvasumana satyah samatma sammita samah |

Amoghah pundaree-kaksho vrusha-karama vrusha-krutih ||”12″

Rudro bahushira babhruh vishva-yoni shuchi-shravah |

Amrita shashvatah stanuh vararoho maha-tapah || “13”

Sarvaga sarva-vidbhanuh vishva-kseno janardanah |

Vedo veda-vidha-vyango vedango veda-vit-kavih || “14”

Loka-dhyaksha sura-dhyaksho dharma-dhyakshah kruta-krutah |

Chatu-ratma chatu-rvyooha chatur-damshtrah chatur-bhujah || “15”

Bhrajishnu rbhojanam bhokta sahishnu rajaga-dadijah |

Anagho vijayo jeta vishva-yonih punar-vasuh || “16”

Upendro vamanah pramshuh amogha shuchi roorjitah |

Ateendra sangrahah sargo dhrutatma niyamo yamah || “17”

Vedyo vaidya sada yogee veeraha madhavo madhuh |

Ateendriyo maha-mayo mahotsaho maha-balah || “18”

Maha-buddhir- maha-veeryo maha-shaktir- maha-dyuthih |

Anirdeshyavapu- shreeman ameyatma maha dridhrut || “19”

Mahe-shvaso mahee-bharta shreeniva satamgatih |

Aniruddha sura-nando govindo govidam patih || “20”

Mareechi rdamano hamsah suparno bhuja-gottamah |

Hiranya-nabhah sutapah padma-nabhah praja-patih || “21”

Amrityu sarva-druk-simhah sandhata sandhi-man sthirah |

Ajo durma-rshana shastha vishru-tatma sura-riha || “22”

Guru rguru-tamo dhama satya satya para-kramah |

Nimisho-nimiisha srugvee vacha-spati ruda-radheeh || “23”

Agranee-rgramanee shreeman nyayo neta samee-ranah |

Sahasra-moordha vishvatma saha-srakshah saha-srapat || “24”

Avartano nivru-ttatma sam-vruta sampra-mardanah |

Aha-ssama-vartako vahnih anilo dharanee-dharah || “25”

Supra-sadah prasa-nnatma vishva srudvishva-bhugvibh uh |

Satkarta satkruta-sadhuh jahnur-narayano narah || “26”

Asan-khyeyo prame-yatma vishi-shta shishta-kruchu- chih |

Siddhar-thah siddha-sankalpah siddhida siddhi-sadhanah || “27”

Vrishahee vrishabho vishnuh vrusha-parva vrusho-darah |

Vardhano vardha-manascha vivikta shruti-sagarah || “28”

Subhujo durdharo vagmee mahendro-vasudho vasuh |

Naika-roopo bruha-droopah shipi-vishtah praka-shanah || “29”

Oja-hstejo dyuti-dharah praka-shatma prata-panah |

Bhuddhah-spashta- khsharo mantrah chandramshu- rbhaskara- dyutih || “30”

Amritam-shoodbhavo bhanuh shasha-bindhu- sureshvarah |

Ausha-dham jagata setuh satya-dharma para-kramah || “31”

Bhoota-bhavya bhava-nnathah pavanah pavano-nalah |

Kamaha-kama- krutkantah kamah kama-pradah prabhuh || “32”

Yugadi-krudyu- gavarto naika-mayo maha-shanah |

Adrushyo vyakta-roopaschha sahasra-jidanantaji t || “33”

Ishto-vishishta shishte-shtah shikhandee nahusho vrushah |

Krodhaha krodha-krutkarta vishva-bahurma- heedharah ||”34″

Achyutah-prathithah pranah pranado vasa-vanujah |

Apamnidhi radishta-nam apra-mattah prati-shtitah || “35”

Skandah sanda-dharo dhuryo varado vayu-vahanah |

Vasudevo bruha-dbhanuh adidevah pura-ndarah || “36”

Ashoka starana starah shoora-showri rjane-shvarah |

Anu-koola shata-vartah padmee padma-nibhe- kshanah || “37”

Padma-nabho ravinda-kshah padma-garbha- shareera- bhrut |

Mahardhi bhooddho vruddha-tma maha-ksho garuda-dhvajah || “38”

Atula-sharabho bheemah sama-yagno havir-harih |

Sarva lakshana lakshanyo lakshmeevan samiti-njayah || “39”

Veksharo rohito margo hethur-damodara sahah |

Mahee-dharo maha-bhago vegavana-mitashanah || “40”

Udbhavah ksho-bhano devah shree-garbhah parame-shvarah |

Karanam karanam karta vikarta gahano guhah || “41”

Vyava-sayo vyava-sthanah sams-thanah sthanado dhruvah |

Para-rdhih parama-spashta stushtah pushtah-shubhe- kshanah || “42”

Ramo viramo virajo margo neyo nayo-nayah |

Veera-shakti- matam shreshto dharmo dharma-vidu- ttamah || “43”

Vaikunthah purushah pranah pranadah pranavah pruthuh |

Hiranya-garbha shatru-ghno vyapto vayu-radho-kshajah || “44”

Rutu-sudar-shanah- kalah para-meshthi pari-grahah |

Ugra-samva-tsaro daksho vishramo vishva-dakshinah || “45”

Vistarah sthavara ssthanuh pramanam beeja-mavyayam |

Artho-nartho maha-kosho maha-bhogo maha-dhanah || “46”

Anir-vinnah sthavishto bhooh dharma-yoopo maha-makhah |

Nakshatra-nemir- nakshatree kshamah shamah-samee- hanah || “47”

Yagna ijyo mahe-jyashcha kratuh-satram satam-gatih |

Sarva-darshee nivru-tatma sarva-gno gnana muttamam || “48”

Suvrata-sumukha- sookshmah sughosha-sukhada- suhrut |

Mano-haro jita-krodho veerba-burvi- daranah || “49”

Swapanah svavasho vyapee naika-tma naika-karmakrut

Vatsaro vatsalo vatsee ratnagarbho dhaneshvarah “50”

Dharmagubdharmakrut dharmee sadasatksharamaksha ram |

Avignata saha-sramshuh vidhata kruta-lakshanah || “51”

Gabhasti-nemi- satvasthah simho bhoota-mahe- shvarah|

Adidevo mahadevo devesho deva-bhrudguruh || “52”

Uttaro gopatir-gopta gnana-gamyah pura-tanah |

Shareera-bhoota- bhrud-bhokta kapee-ndro bhoori-dakshinah || “53”

Somapo mrutapa-somah purujit-puru- sattamah |

Vinayo-jaya- satya-sandho dasha-rhah satva-tampatih || “54”

Jeevo vina-yita sakshee mukundo mita vikramah |

Ambho-nidhi rana-ntatma maho-dadhi-shayo- ntakah || “55”

Ajo maharhah svadhavyo jita-mitrah pramo-danah |

Anando nandano nandah satya-dharma trivi-kramah || “56”

Maharshih kapila-charyah krutagno medi-neepatih |

Tripada-strida- shadh-yakshah maha-shringah krutan-takrut || “57”

Maha-varaho govindah sushenah kana-kangadee |

Guhyo gabheero gahano gupta-shchakra gadadharah || “58”

Vedhah-svango jitah-krishno dridha-sankarshano chyutah |

Varuno varuno vrukshah pushka-raksho maha-manah || “59”

Bhaga-van bhagaha-nandee vana-malee hala-yudhah |

Adityo jyoti-radityah shishnur-gati- sattamah || “60”

Sudhanva khana-parashuh daruno dravinah pradah |

Divi-spru-ksarva drugvyaso vacha-spati rayonijah || “61”

Trisama samaga-samah nirvanam bheshajam bhishak |

Sanya-sakrutchha- mashanto nishtha-shantih para-yanam || “62”

Shubhanga-shanti- dasrushta kumudah kuva-leshayah |

Gohito gopati-rgopta vrusha-bhaksho vrusha-priyah || “63”

Anivarthee nivru-ttatma samkshepta kshema-krutchhivah |

Shree-vatsa- vakshah shree-vasah shree-pathih shree-matam varaah || “64”

Shreeda-shreeshah shree-nivasah shree-nidil- shree-vibhavanah |

Shree-dhara- shree-kara- shreyah shreem-man-lokatra- yashrayah || “65”

Svaksha svangah shata-nando nandi-rjyoti rgane-shvarah |

Viji-tatma vidhe-yatma satkeerti-shchhinna samshayah || “66”

Udeerna-sarva- tashchakshuh aneesha shashvatah sthirah |

Bhooshayo bhooshano bhooti vishoka shoka-nashanah || “67”

Archishma narchitah kumbho vishu-ddhatma visho-dhanah |

Aniriddho pratirathah pradyumno mita-vikramah || “68”

Kala-neminiha shourih shoora shoora-jane- shvarah |

Tilo-katma trilo-keshah keshavah keshiha harih || “69”

Kama-devah kama-palah kamee kantah kruta-gamah |

Anirde-shyavapuh vishnuh veero nantho dhananjayah || “70”

Bramhanyo bramha-krut bramha barmha bramha vivar-dhanah |

Bramha-vitbramahno bramhee bramhagno bramhana-ptiyah || “71”

Maha-kramo maha-karma maha-teja mahoragah |

Maha-kritu rmahayajva maha-yagno maha-havih || “72”

Stavya-stava- priya stotram stuta stotaa rana priyah |

Poornah poorayita punyah punya-keerti rana-mayah || “73”

Mano-java steertha-karo vasu-reta vasu-pradah |

Vasu-prado vasu-devo vasur-vasu-mana havih || “74”

Sadgati satkruti-satta sadbhooti satpa-rayanah |

Shoora-seno yadu-shreshthah sanni-vasa suya-munah || “75”

Bhoota-vaso vasu-devah sarva-sunilayo nalah |

Darpaha darpado drupto durdharo thapa-rajitah || “76”

Vishva-moortir- maha-moortih deepta-moorti ramoortiman |

Aneka-moorti- ravyaktah shata-moorti shata-nanah || “77”

Eko-naika savah kah kim yatta-tpada manu-ttamam |

Loka-bandhu rlokanatho madhavo bhakta-vatsalah || “78”

Suvarna varno hemango varanga shchhanda-nangadee |

Veeraha vishama shoonyo khritashee rachala shchalah || “79”

Amanee manado manyo loka-swamee trilo-kadhrut |

Sumedha medhajo dhanyah satya-medha dhara-dharah || “80”

Tejo vrusho dyuti-dharah sarva-shastra- bhrutam varah |

Pragraho nigraho vyagro naika-shrungo gada-grajah || “81”

Chatur-moorti chatur-bhahu chatur-vyoohah chatur-gatih |

Chatu-ratma chatur-bhavah chatur-veda- videkapat || “82”

Sama-varto nivru-ttatma durjayo durati-kramah |

Durlabho durgamo durgo dura-vaso dura-riha || “83”

Shubhango loka-sarangah sutantu stantu-vardhanah|

Indra-karma maha-karma kruta-karma kruta-gamah || “84”

Udbhava sundara sundo ratana-nabha sulo-chanah |

Arko vaja-sani shrungi jayantah sarva-vijjay || “85”

Suvarna bindu-rakshobhyah sarva-vagee- shvare-shvarah |

Maha-hrado maha-garto maha-bhooto maha-nidhih || “86”

Kumudah kundarah kundah parjnyah pavano nilah |

Amrutamsho mruta-vapuh sarvagnah sarva-tomukhah || “87”

Sulabha suvratah siddhah shatruji chhatru-tapanah |

Nyagro-dhodumbaro shvatthah chanoo-randhru nishoo-danah || “88”

Saha-srarchi sapta-jihvah saptai-dha sapta-vahanah |

Amoorti ranagho chintyo bhaya-krudbhaya- nashanah || “89”

Anu rbruha tkrushah sthoolo guna-bhrunnir- guno-mahan |

Adhruta svadhruta svastyah pragvamsho vamsha vardhanah || “90”

Bhara-bhrut kathito yogee yogeeshah sarva kamdah |

Ashrama shramanah kshamah suparno vayu-vahanah || “91”

Dhanur-dharo dhanur-vedo dando damayita damah |

Apara-jita sarva-saho niyanta niyamo yamah || “92”

Satvavan satvika satyah satya-dharma para-yanah |

Abhi-prayah priyarhorhah priyakrut preeti-vardhanah || “93”

Vihaya-sagati rjyotih suru-chirhu- tabhugvibhuh |

Ravi rvirochana sooryah savita ravi lochanah || “94”

Ananta huta-bhugbhokta sukhado naikado grajah |

Anirvinna sada-marshee lokadhi-shthana madbhutah || “95”

Sanaa tsana-tana-tamah kapilah kapi-ravyayah |

Svastida svasti-krut svasti svastibhuk svasti-dakshinah || ‘96″

Aroudrah kundalee chakree vikra-myoorjita shasanah |

Shabdatiga shabda-sahah shishira sharva-reekarah || “97”

Akroorah peshalo daksho dakshinah kshaminam varah |

Vidvattamo veeta-bhayah punya-shravana keertanah || “98”

Uttarano dushkrutiha punyo dussvapna nashanah |

Veeraha rakshana santo jeevanah parya-vasthitah || “99”

Anantha roopo nantha shreeh jitamanyur-bhayapah ah |

Chatu-rasro gabhee-ratma vidisho vyadisho dishah || “100”

Anadi rbhoorbhuvo lakshmeeh suveero ruchi-rangadah |

Janano jana janmadih bheemo bheema-para- kramah || “101”

Adhara nilayo dhata pushpa-hasah praja-garah |

Urdhvaga satpa-thacharah pranadah pranavah panah || “102”

Pramanam prana nilayah prana-bhrut prana jeevanah |

Tattvam tattva videkatma janma mrutyu jaratigah || “103”

Bhoorbhuva svasta-rustarah savita prapi-tamahah |

Yagno yagna-patir- yajva yagnango yagna-vahanah || “104”

Yagna-bhrut yagnakru t yagee yagnabhuk yagna-sadhanah |

Yajna-ntakrut yagna guhyam anna mannada eva-cha || “105”

Atma-yoni svayam jaato vaikhana sama-gayanah |

Devakee nandana srashta kshiteeshah papa-nashanah || “106”

Shankha-bhrut nandakee chakree sharngadhanva gada-dharah |

Rathanga-pani rakshobhyah sarva praha-rana-yudhah || “107”

Sree sarva-praha- rana-yudha om naman ithi

Vanmalee gadee sharngi shankhee chakree cha nandakee |

Shree-maannaraayano vinshuh vaasu-devo dhira-kshatu || “108”

(The above 2 lines read 2 times)

Iteedam keerta-neeyasya kesha-vasya maha-tmanah |

Namnam sahasram divya-nam ashe-shena prakeer-titam || “1”

Ya edam shrunuyat nityam yaschhapi parikeertayet |

Nashubham-prapnuyat -kinchit so mutreha-cha- manavah || “2”

Vedan-tago bramhana-syat kshatriyo vijayee bavet |

Vaisyo dhana-samru- ddhasyat shhoodra sukha mavap-nuyat || “3”

Dharmarthee prapnu-yatdharmam artharthee chartha mapnuyat|

Kamana-vapnuyat- kamee prajarthee chapnu-yat-prajam || “4”

Bhakt-imanya sadotthaya shuchi-stadgata manasah |

Sahasram vasu-devasya namna metat prakee-rtayet || “5”

Yashah prapnoti vipulam ynati praadhanya meva-cha |

Achalam shriya mapnothi shreyah prapnotya-nuttamam || “6”

Na bhayam kvachi dapnoti veeryam tejachha vindati |

Bhava tyarogo dhyu-timan bala-roopa gunan-vitah || “7”

Rogarto muchyate rogat baddho muchyeta bandhanat |

Bhaya nmuchyeta bheetastu muchye tapanna apadha || “8”

Durganya-titara tyashu purushah purusho-ttamam |

Stuva nnama-saha-srena nityam bhakti saman-vitah || “9”

Vasu-deva-shrayo marthyo vasu-deva para-yanah |

Sarva-papa vishu-ddhatma yati bramha sana-tanam || “10”

Na vasu-deva bhakta-nam ashubham vidyate kvachit |

Janma mrithyu jara vyadhi bhayam naivapa jayate || “11”

Emam stava madhee-yanah shraddha-bhakti sama-nvitah |

Yujye tatam sukha-kshantih shree-dhrati smruti keertibhih || “12”

Na krodho na matsaryam na lobho na shubha-matih |

Bhavanti kruta punyanam bhakta-nam puru-shottame || “13”

Dhyou sachan-drarka nakshatra kham disho bhoorma-hodadhih |

Vasu-devasya veeryena vidhrutani mahat-manah || “14”

Sa-sura-sura gandharvam sa-yaksho-raga raksha-sam |

Jaga-dvashe varta-tedam krishnasya sachara-charam || “15”

Indri-yani mano-buddhih satvam tejo-balam dhrutih |

Vasu-devatma kanyahuh kshetram-kshetragyn a eva cha || “16”

Sarva-gamana macharah prathamam pari-kalpate |

Aachara prabhavo dharmo dharmasya pradhu-rachyutah || “17”

Rushayah pitaro devah maha-bhootani dhatavah |

Jangama-jangamam chedam jagannaraya- nodbhavam || “18”

Yogo gynanam tatha sankhyam vidya shilpadi karma-cha |

Vedah shasthrani vigynana etat-sarvam janar-danat || “19”

Eko-vishnu rmaha-dbhootam prutha-gbhoota nyanekasah |

Trilon-lokan- vyapya-bhootatma bhujkte vishva-bhugavyayah || “20”

Emam stavam bhagavato vishnor-vyasena keertitam |

Pathedya echhet purushah shreyah praptum sukhani-cha || “21”

Vishve-shvara majam devam jagatah prabhu mavyam |

Bhajanti ye pushka-raksham nate yanti para-bhavam || “22”

Na te yanti para-bhavam om nama iti


Padma-patra visha-laksha padma-nabha suro-ttama |

Bhaktana manu-raktanam trata bhava janar-dana || “23”


Yo-mam nama saha-srena stotu michhati pandava |

Sho ha mekena shlokena stuta eva na samshayah || “24”

Stita eva na samshaya om nama iti


Vasa-naad vasu devsaya vasitham te jaga-thrayam |

Sarva-butha nivaso si vaasu-deva namo stute || “25”

Vasu-deva namostute om nama iti


Keno-paayena laghunaa vishnur-nama saha-skrakam |

Patyate pamditeh nityam shortu michha myaham prabho || “26”


Shree-rama ram rameti rame raame mano-rame |

Saha-sranaama tattulyam raama-naama varaa-nane || “27”

Raama-naama varaa-nana om nama iti

(The above 2 lines read 2 times)


Namo stvana-ntaya saha-sramurtaye

Saha-srapaa- dakshi shiroru-bahave |

Saha-sranaamne puru-shaya shashvate

Saha-srakoti- yuga-dharine namah || “28”

Saha-srakoti yuga-dharina om nama iti


Yatra yoge-shvarah krushno yatra paardho dhanur-dharah |

Tatra-shreeh vijayo bhutih dhruva neetih mati rmama || “29”


Ananya-schanta- yanto mam ye janaah paryu-panate |

Tesham nitya-bhiyuktanaam yoga-kshemam vaha-myaham || “30”

Pari-tranaya sabhunaam vinaa-shaya cha dushkrutam |

Dharam samstha-panardhaya sambha-vami yuge yuge || “31”

Aartha-vishanna- shithila- schabhitah ghoreshucha- vyadhi-varthaman ah |

Samkeertya-narayana -shabda-matram vimukta-duhghah- sukhino-bhavanti || “32”

Kayena vaachha mana-sendhriyerva

Buddhyatma-naavaa prakrute-svabha- vaat |

Karomi yadyat sakalam parasmai

Naaraa-yanayeti samarpa-yame ||

Sarvam shree-krishnar- panamastu

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Head Office: SRI VIGNESH APARTMENTS, F-3, # 2 , 100 FT ROAD,
Regd Office: A-73, Inder Puri, New Delhi-110012.  011-25836229

Dr PS Varadarajan (Guruji) Has Been Organising many Charitable Programmes During The Past Two Decades Through Our Registered Charitable Society Ranjani Geethalaya®, Cultural India, and other organizations, Where We Used To Conduct Cultural And Social Events To Collect Funds For Charities And We Assisted “Tamanna” School For Special Children (Physically And Mentally Challenged), We Distributed Audio-Vedio And Other Aids, Wheel Chairs, Etc In Addition To Honouring Social Workers, Eminent Personalities ( Dr Ashok Chakradhar , Smt Shovana Narain, Dr. Kiran Bedi, Mrs Chona, Etc) Sports Persons (Gursharan Singh, Maninder Singh,Etc) Musicians, Etc And Encouraged Many Upcoming Talents In The Field Of Music , Dance, Literature, Etc By Providing Them Platform To Exhibit Their Talents Before The Public At Various Other Venues. Many Artistes Promoted By Us ( Shri OS Arun, Smt. Sai Bhavani, Smt Kalaivani Rajmohan, Flute Raghuraman, Kum Sandhya, Chandrashekhar, Deepa Venkataraman, Etc) Have Made Their Mark In The Field Of Music And Dance.

After Establishing The Charitable Trust “Lokakshema International Mission Trust” In September 2007 Under The Social, Spiritual And Religious Guidance Of Our Vishwa Guru Dr Ps Varadarajan Who Has Devoted His Entire Life In The Service Of Mankind. HE Is On A Mission Of Lokakshema I.E Welfare Of The Universe. The Lokakshema International Mission Trust Has Been Conducting A Series Of Programmes For Removal Of Sufferings Of Mankind And Our Main Motto Is To Bring Smile On All Suffering Faces Of This Universe. Our Members And Volunteers Are Rendering Selfless Service To All Without Any Distinction Of Caste, Creed, Colour, Nationality, Religion, Economic/Social/Political Status, Etc.

We Have Assisted In Marriage Of A Girl From Economically Weaker Of Physically Challenged Parents, Education Of Girl Children From Poor Families, Distributed Clothes, Food To Poor And Needy, Distributed Note Books And Stationery To More Than 1000 Poor Students, Etc., during Last Year (2008). This Year We Plan To Conduct A Series Of Free Medical Check Up Camps And Other Social Programmes In Various Parts Of The Country For Removal Of Sufferings Of All Mankind. Many Medical Professionals, Specialists, Philanthropists, Donors, organisations, Etc Have Come In Support Of This Noble Cause. If You Also Want To Be A Part Of This Noble Mission, Contact Us With Your Details, We Would Be Honoured To Have You In Our Family.

Free Eye Check Up Camp With Computerised Machines And Distribution Of Free Spectacles/Glasses To Poor And Needy.
Free Dental Check Camps.
Free General Medical Check Up Camps For Testing Blood Pressure, Diabetes, Etc
Free Orthopaedic Check Up Camps.
Free Reiki And Alternative Systems Of Healing Camps.
Free Yoga, Meditation Camps.
First Aid Training Camps
Disaster Management Training Camps.
Blood Donation Camps, Etc
As Organising These Camps Would Require Proper Space, Funds, Volunteers, Etc We Look Forward To Support From Like Minded Organisations, Corporate Bodies, Business Houses, For Sponsorship, Donations, Joint Ventures, Etc, Support And Cooperation, Donations From General Public.
Donations To The Lokakshema International Mission Trust Is Eligible For Exemption Under Section 80g Of Income Tax.
Donate Liberally For The Noble Cause.
For Details Contact
Dr PS Varadarajan, Founder President 91-9444341362 044-22243097
Shri NT Arasu Legal Advisor, Vice President 9811944478
Shri A Ramesh Financial Advisor-Treasurer 9811097125
Smt Preeti Shah Convener and Programme Coordinator 9212195559
Shri Deepak Shah Chairman Mobilisation Committee 9212195560
Shri Hariharan Krishnamurthy Secretary General 9868369793
“Lokakshema International Mission Trust”
H.O : Flat #3, no 2 Sri Vignesh Apt, 100 Ft Road, Lakshmi nagar III stage, Nanganallur, Chennai-600091
Regd. Office A-73 Inder Puri, New Delhi-110012, India

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How To Acquire Good Samskaras

Try to acquire some good spiritual Samskaras in this birth at least, if you are not able to devote all your time in spiritual pursuit. Do some kind of meditation for a short time at least daily, say for half an hour in the morning and evening. Have a meditation room. Make some kind of Japa of any Mantra. Study the Gita regularly. Have Satsanga. Visit Rishikesh, Nasik, Varanasi, Haridwar, Prayag once a year for a week’s stay. Have the Darshana of Mahatmas. By doing so, you will acquire some spiritual Samskaras which will be a valuable spiritual asset for a new, good life. You will have a very good birth. You will be placed in suitable environments in the next birth for unfolding the Divinity that is lurking in your heart, for practice of Yoga. All opportunities and facilities will be given to you by God, through His grace (Isvara-Kripa) for your spiritual Sadhana. Even by a little systematic spiritual practice (Yogabhyasa and Vedantic Sadhana), you can
change your mentality, your old vicious Samskaras. You can cut short several future births. By practice for three years, you can free yourself from the clutches of births and deaths. You are bound to become a Sannyasin. Why not now in this very birth? Why don’t you cut short the cycle of unnecessary births and consequent miseries? How long do you want to be a slave of the world, a slave of passions and Indriyas? Wake up now. Do Sadhana and get immortality. udharet-atmana- atmanam—Rouse the self by the Self.

New, healthy Samskaras can be implanted by new, healthy suggestions. Suppose your brain is a plank in which are driven nails which represent the ideas, habits and instincts which determine your actions. If you find that there exists in you a bad idea, a bad habit, a bad instinct,—a bad nail, as it were, in the plank of your mind—you should take another, viz., a good idea, habit or instinct, place it on the top of the bad one and give a hard tap with a hammer. In other words, you should make a healthy, useful suggestion. The new nail will be driven in perhaps a fraction of an inch while the old one will come out to the same extent. At each fresh blow with the hammer, that is to say, at each fresh suggestion, the one will be driven in a little further and the other will be driven out just that much until, after a certain number of blows, the old habits will be completely replaced by the new habits, new ideas. It demands, doubtless, strenuous efforts.
It needs constant repetition of the new, healthy suggestions. Habit is second nature. But, pure, irresistible, determined will is bound to succeed eventually.

When you repeat “OM” or the Mahavakya of the Upanishads “Aham Brahma Asmi” once, one Samskara of the idea that “I am Brahman or the Absolute” is formed in the subconscious mind. The object in doing Japa or silent repetition of “OM” 21,600 times daily is to strengthen this Samskara.

Death Of Samskaras Leads To Moksha

The physical body may die. But, the thoughts and Samskaras of actions, enjoyments and thinking follow you after death till you attain Moksha. These are variable Upadhis that accompany you after death. They are variable because you carry different kinds of Samskaras each time when you die. In different incarnations, you create different kinds of Samskaras. The permanent Upadhis that accompany you after death are the five Jnana-Indriyas, five Karma-Indriyas, five Pranas, fourfold mind and the Karana Sarira which is the support or Adhara for the Linga Sarira or astral body. It is the death of the Samskaras, it is the death of the Karana Sarira that leads to the final Moksha. It leads to the attainment of Brahma-Jnana. You will be getting fresh births so long as there are Samskaras. You will have to take birth again and again till all the Samskaras are obliterated or fried up by the acquisition of Brahma Jnana. When the Samskaras are wiped out, Brahmic
Knowledge shines by itself in its own glory.

Sadhana Consists In Destroying The Samskaras

The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind. The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.


The Operation Of Thought

There is the spiritual life in God. This is what relates us to the Infinite. You get everything in Brahman, as He is self-contained and Paripurna (all-full). All your wants and desires are satisfied there. There is then the physical life. This it is that connects us with the universe around us. The thought-life connects the one with the other. It is this that plays between the two.

We have the power within us to open or close ourselves to the divine inflow exactly as we choose. This we have through the power of mind, through the operation of thought. If you are Rajasic, you are far from God. You have shut yourself up from God. If you are Sattvic, you open yourself to the divine inflow.

The sacred Ganga takes its origin in Gangotri (Himalayas) and runs perennially towards Ganga Sagar. Similarly, thought-currents take their origin from the bed of Samskaras (impressions) in the mind, wherein are imbedded the Vasanas (latent subtle desires), and flow incessantly towards the objects both in waking state and dream. Even a railway engine is sent to the engine-shed for rest when the wheels become overhot. But, this mysterious engine of mind goes on thinking without a moment’s rest. The expansion of this mind alone is Sankalpa; and, Sankalpa, through its power of differentiation, generates this universe.

Ajnanins have fickle minds with a great deal of fluctuation and myriads of Sankalpas. Their minds ever vacillate through Sankalpas. But, Jnanins will be free from Sankalpas. They will be ever resting in their Atmic Jnana (Jnana-Svarupa) which gives the highest satisfaction (Tripti) and Supreme Peace (Parama Santi).

Sankalpa Only Is Samsara

When Sankalpa increases prodigiously, it is in no way beneficial. It is for evil only. The cause of bondage is Sankalpa. It is all the Sankalpas and Vasanas which you generate that enmesh you as in a nest. You become subject to bondage through your own Sankalpas and Vasanas like a silk-worm in its cocoon. Sankalpa of the mind itself is pain. Its absence is Brahmic bliss. Sankalpa only is Samsara; its destruction is Moksha.

It is the Sankalpa of the mind that brings about this world with all its moving and fixed creatures. The poisonous tree of the great Maya’s illusion flourishes more and more out of the seed of the mind’s modifications, full of Sankalpa, in the soil of the variegated enjoyments of the world.

Maya is a big poisonous tree. Trishnas and Vasanas water the tree of Mayaic illusion. Karmas are the fruits. Lust, anger, greed, etc., are the sprouts. Sattva, Rajas and Tamas are the buds. Indriyas are the twigs. Ahankara is the trunk. Raga and Dvesha are the two main branches. Various sensual objects are the leaves.

The individualised mind, which is full of Avidya and is all-pervading, though existing in name, has no form, either external or internal, like the Akasa permeating all space. The mere manifestation in all objects of (seeming) reality is the mind. Wherever there is Sankalpa, there does the mind exist.

The origin and the dissolution of this universe, which is nothing but a mode of consciousness, take place with the complete origination and destruction of the Sankalpas of the mind. Realisation of Brahman can be effected through the mind alone after abandoning its Sankalpas and Vikalpas. You should root out Sankalpa as completely as possible. This destruction of Sankalpa should be intelligently practised.

Annihilation Of Sankalpas Constitutes Moksha

You may perform Tapas for myriads of years; you may be able to travel at once through the three worlds; but, never will you be able to reach the stainless MOKSHA, except through the firm path of annihilation of Sankalpas. Therefore, endeavour to destroy this Sankalpa and, thereby, attain Brahmic bliss which is devoid of pains and heterogeneity.

It is only Sankalpa of the mind destroyed beyond resurrection that constitutes the immaculate Brahmic seat. Why can you not contemplate silently and secretly in your heart upon the destruction of this Sankalpa? Then it will so betide that even the throne of an emperor, who sways his sceptre over the whole earth, will be regarded by you as but a paltry bauble.

Remain without Sankalpa-Vikalpa and Dvaita-Bhavana (idea and feeling of duality). Divest yourself of all Sankalpas and be a Nirvikalpa. This is Brahma-Nishtha or Advaita-Nishtha. Strive hard to get this state. You will be then in perfect peace and joy.

The Svabhava Of Manas

The mind can very easily think of worldly objects. It is its Svabhava. Thoughts generally flow with ease towards objects. Mental energy will readily flow in that direction. The mental force can easily flow in the old grooves and avenues of mundane thoughts. It finds it extremely difficult to think of God. It is an uphill work for a Samsaric mind of Vyavahara. The difficulty in weaning the mind from objects and fixing it on God is the same as in making the Ganga flow towards Badri Narayan instead of its natural flow towards Ganga Sagar. It is like rowing against the current of the Yamuna. Still, through strenuous efforts and Tyaga it must be trained to flow towards God, much against its will, if you want to free yourself from birth and death. There is no other go if you want to escape from worldly miseries and tribulations.

How To Destroy Sankalpa

Destroy the stains of Sankalpa or the cloud of Sankalpa through the power of discrimination and constant efforts and be drowned in the ocean of Brahmic bliss with spiritual illumination. When you try to bury your shadow in the earth, it always comes out. Similarly, when you try to destroy the Sankalpas through Viveka-Vritti, they will come out again and again. Withdraw the mind from the objects and act according to your Guru’s instructions. Purify the mind and fix it on the Akasa of the heart (Infinite Brahman). The mind will be destroyed in course of time. Be sure of this.

Do not for a moment contemplate upon the things of the universe. You need not exert yourself too much to rid yourself of this Sankalpa. With the checking of all thoughts, one’s mind will perish. To crush a full-blown flower in one’s hand requires a little effort, but even that little effort is not needed to do away with Sanklpa. Sankalpa is destroyed with the control of thoughts. Having firmly annihilated the external Sankalpa through the internal one and having destroyed the impure mind through the pure one, rest firmly in your Atma-Jnana.

When you are firmly established in the idea that the world is unreal, Vikshepa (through names and forms) and Sphurana of Sankalpa (thoughts) will slowly vanish. Repeat constantly the formula, “brahma satyam jaganmithya jivo brahmaiva naaparah” (Brahman alone is real. World is unreal. Jiva is identical with Brahman). You will gain immense strength and peace of mind through the repetition.

Having freed yourself from all desires for the visible objects before you and having made your impure mind firm and steady through your pure mind, eradicate all the Sanklpas that arise in the mind. Now, this mind, which arises through Sankalpas, perishes through it alone like a flame of fire which, though fanned by the wind, is yet extinguishable by the same.

The State Of Nissankalpa

With the extinction of the base Sankalpas, there is the extinction of Avidya and its effect, mind. Sankalpa is pain. Nissankalpa is all bliss. Sit alone in a solitary room. Close the eyes. Watch the mind and destroy the Vrittis one by one by continuous, energetic efforts. Asamprajnata Samadhi will ensue.

If, with the extinction of the pain-producing Sankalpas, the mind also is destroyed, then will the thick frost of Moha (delusion) affecting you from remote periods dissipate itself. Then, like an unobscured sky in the autumnal season, Brahman alone will shine resplendent, blissful, imperishable, non-dual, formless and without birth and death.

When your thoughts, which are now dispersed, shall be collected together and you will remain in a state of repose, then the eternally happy Atman will shine forth as the reflection of the sun is seen in a clear surface of water. Peace is not in money, woman or eating. When the mind becomes desireless and thoughtless, Atman shines and sheds forth eternal bliss and peace. Why do you search in vain for happiness in objects outside? Search within for bliss in the subjective, Sat-Chit-Ananda Amrita Atman.


Thought, The Origin Of Everything

Everything in the material universe about us had its origin first in thought. From this, it took its form. Every castle, every statue, every painting, every piece of mechanism-in short, everything-had its birth, its origin, first in the mind of the one who formed it before it received its material expression or embodiment.

Mind has got various preoccupations. When an artist begins to draw a picture on the canvas, he draws the picture out of the material preconceived by the mind.

After all, the world is merely an idea or thought. Just as a seed begins to germinate at its proper time and place, so also the seer (knower) appears as the visible through the Sankalpa of the mind (the visible being no other than the seer itself). When the mind ceases to think, the world vanishes and there is bliss indescribable. When the mind begins to think, immediately the world reappears and there is suffering.

“Cogito, ergo sum—I think, therefore I am.” This is Descartes’ fundamental basis of philosophy. This is in accordance with Sri Sankara’s statement that the Atman cannot be illusive; for he who would deny it, even in denying it, witnesses its reality.
The universe is rendered visible by mind. But, it is a pity that nobody has seen the mind save a seer. When you seriously and unceasingly think over the nature of the mind, it is nothing. When you begin to analyse mind, it is nothing. It dwindles to airy nothing. It is a bundle of thoughts and the thought `I’ is the root of all thoughts. This `I’ is a false idea, a non-entity. When the root of all thoughts vanishes into nothing, where is the boasted mind?

The first thought that arose in your mind was `Aham’, `I’. The last thought or Vritti that will arise in the mind before it is absorbed in Brahman will be Brahmakara Vritti which is produced by your feeling that you are Infinity.

Universe—A Creation Of The Cosmic Mind

The universe is not mental creation of Jiva. One single, organised thought of the Cosmic Mind (Hiranyagarbha) has materialised as the seeming universe. This phenomenal universe is but an outcome of the Divine Will, seeming to be real through the workings of the mind.

Before you write out a drama, you have a vivid mental picture of the whole drama in your mind. Then you write it out in succession in four acts. When it is staged, it is acted in succession, part by part. Similarly, the universe with its movements is a vivid mental picture in the Cosmic Mind—in the mind of Isvara. There is neither past nor future for Him. Everything is `Present’ for Him. There is neither `near’ nor `far’ for Him. Every place is `here’. Every time is `now’. The events come out in succession on the stage of the long world-drama as Time rolls on. Atoms rotate continuously. Old becomes new and new becomes old. In reality there is no such thing as old; there is no such thing as single. The Jivas with individual minds are witnessing the events in succession. But Isvara knows all events at one sweep. He is Sarvajna (all-knowing) . He is Sarvavit (all-understanding) also. He knows every detail of His creation. The Cosmic Mind creates the Maya.
Individual minds receive things under delusion.

This universe is nothing but a mode of the mind, self-evolved from Brahman, the cause of the universe. All the universes which appear only through Manas are no other than its modes. The mind is subjectively consciousness and objectively it is this universe. Hence, this all-pervading world is nothing but consciousness itself.

(The Jiva and the universe are Brahman in their innate condition only.)

Isvara And Maya

All the Samskaras float in Maya. Suppose there is a very big mirror. You can see in the mirror the reflection of all persons who move in the street, all carts, cars, all carriages which pass along the road. You can be simply watching these movements from a distance in the mirror without being affected in the least. Even so, the movements of this whole universe take place in the biggest mirror of Maya. Isvara or the Lord of the universe is simply witnessing everything. He is the silent Sakshi. When the Adrishta (the hidden power in Karmas) of the Jivas ripens, Isvara simply wills and the universe is projected.

Reality Of The Universe Lies In Sankalpa Of Manas

This ever-agitated Manas (mind), having come into existence out of the ineffable Brahman, creates the world according to its own Sankalpa (thoughts). This legerdemain of the universe springs out of the Sankalpa of your Manas. It is through the Sankalpa of your Manas that the universe appears to be and it is this Sankalpa that is asked to be given up by you if you wish to soar to the One Reality beyond the universe. “sarvasankalpasanny asi yogarudhastadochyat e—He is said to be established in Yoga who has renounced all his Sankalpas.” (Gita, VI-4)

With the growth of a paltry Sankalpa, there will arise the universe; with the extinction of the former, the latter also will disappear. With the annihilation of Sankalpa, all conception of differences between the seer and the seen will vanish and then the Reality of Brahman will begin to shine uninterrupted. Then the shadow of all the universe—movable and fixed—will be found absorbed in It in a non-dual state.

With the contemplation of `I’, all the train of ideas of the universe will set in; otherwise, all the universe will vanish as instantaneously as darkness before the sun. Mind and `I’ are one. Destroy the `I’, then the mind is destroyed.

“manah-kalpitam jagat—(Creation of) world is an imagination of the mind” (Yogavasishtha) . This legerdemain of the world is enacted by the mind and the mind alone—”manomatram jagat. What you call world is the mind only.” Mind is world. The mind manifests itself as the external world. This universe is no other than the mind itself. Like a dream generating another dream in it, the mind, having no visible form, will generate non-existent visibles. This perishable universe exists only when the mind exists, but disappears with the absence of the latter. If the mind, which is the insturument of knowledge, perception and activity, vanishes, with it disappears this subjective world also.

There is a corresponding notion and object for every Sabda (sound). There is a notion and an object for the Sabda “Cow.” Maya is deceiving you through Sabda-jala. The whole world is a mere notion, mere idea. It is Sankalpamatra. It is Bhrantimatra. It is Kalpanamatra. It is Akasamatra. It exists in name only. “vacharambhanam vikaro namadheyam mritti-ketyeva satyam—all modifications being only names based upon words, the truth being that all is clay.” The whole world is a combination of five elements. Analyse, realise the illusory nature of all objects and abandon all false objects. When you begin to analyse, the whole world vanishes and with it the notion, sound, and objects also.

The happiness and misery experienced in this world are caused by the working of the mind. All the hosts of pains and pleasures arise from the mind only. They will perish if the mind perishes through stainless discrimination and spiritual Sadhana. The three worlds are created for the pleasures and pains of the mind. Suspension of the mental activity will cause the three worlds to disappear with their misery. With the destruction of the mind, all the three periods of time vanish into nothing. By controlling the mind, all occult powers are acquired. If the mind is not controlled, all else become useless and painful. Therefore, the mind should be annihilated.

Mind Functions Within The Three Categories

Mind always functions within the categories of time, space and causation. These three categories are mental creations only. A coconut tree is not really twenty feet high. The height is only a mental interpretation. There are vibrations only outside. It is the mind that creates length, breadth, height, thickness, dimensions, void, square, etc. A distance of two miles comes out of feeling only. You actually feel that you have walked so much distance. When you transcend the mind, all these categories vanish entirely. Annihilate the mind, therefore, through Brahmavichara. You will enter a realm of Peace and Ananda which is eternal, infinite and causeless (Parama Karana).

The Why And How Of The Universe—a Transcendental Question

Mr. Narain, my friend who is standing before me, is my own mental creation. Even this world is my own mental creation.

Abhava or non-existence is said to be an object of perception, since non-existence of a thing means its existence somewhere else.

According to the idealistic theory, there is no world at all in reality. It is all mere mental imagination. This is Vijnanavada of the Buddhists.

According to the realistic theory, the world is a solid reality. Even the dualist shool of Madhva and Visishtadvaita school of Ramanuja and Raja Yogic school of Maharshi Patanjali hold that the world is real (Jagat Satyam).

Kant has demonstrated that space, time and causation are not objective realities, but only subjective forms of our intellect, and the unavoidable conclusion is that the world, so far as it is extended in space, is running on in time and ruled throughout by causality, is merely a representation of our mind and nothing beyond it.

A finite mind that is gross and conditioned by time, space and causation cannot comprehend the why and how of the universe, a question that is transcendental. The question has never been answered by anybody, by any Sastra, by any sage or Acharya. Do not rack your mind on this point. You can never get a solution for this problem. It is Mauja of Brahman to create this universe. It is His Lila-Vilasa. It is His Maya. It is His Svabhava.

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Chapter 16, `Thought Creates the World’, will conclude next week with, `Non-Existence of the World – What It Means’.


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