The primary characteristic of this approach is its exclusive reliance on a nakshatra-centered naming system, wherein the identification of the spouse’s characteristics and name is derived from the moon nakshatra, the 7th lord nakshatra, and the dominant planet positioned in trines within the Natal chart.

The natal chart, specifically the placement of the planet in the trine aspect, holds significant influence over the Nakshatra and the traits of the native spouse as indicated by the elements of the Nakshatra and the planet. Furthermore, based on my observations throughout the duration of this course, it has been observed that this particular method is highly effective in situations where the natal chart of a child, along with Vedic rituals, entails a comprehensive analysis of the child’s natal chart subsequent to their birth. Additionally, the intonation of Akasharas from various Nakshatras exerts a significant impact on the natal chart, with the most potent planetary influence being observed in the trines.

The significance of a name is derived solely from the celestial impact on Rashi and the Nakshatra. When the seventh Lord, together with its disposition or Nakshatra Lord Planet, is positioned in a dual sign, it typically results in the amalgamation of two names inside a single entity. When a celestial body is positioned within a fixed astrological sign, it typically corresponds to a concise appellation derived from the elemental classification of fire, air, water, or earth. When an individual’s astrological sign is associated with a water element, it is said to provide insight into the significance of their name, which is determined by the planet associated with that particular water sign.

In the context of Sanskrit nomenclature, the designation of an oceanic entity may be attributed to a celestial body situated within the astrological sign of Cancer. Conversely, a celestial body positioned within the astrological sign of Pisces may be denoted as a river. Lastly, a celestial body located within the astrological sign of Scorpio may be designated as a little canal.

The identification of the planet’s tattva can provide a key indication for discerning the genuine significance of its name. In order to comprehend the variables influencing names, it is imperative to first direct attention towards the Sanskrit etymology underlying the name.

This is because the phonetic composition of vowels, or Aksharas, present in Nakshatras aligns with Prakriti, signifying that the significance of a name should reflect the effect of Prakrti on celestial bodies. As an illustration, with closer examination, the name “Alaknanda” can be identified as a river name originating from the region of Jambudweep. The term “Alaknanda” originates from Sanskrit and denotes a juvenile female kid aged between eight and ten years, commonly referred to as “Kanya.” References to this term may be traced back to ancient Hindu scriptures such as the Mahabharata and Vishnu Purana, where it is associated with a river originating from the Himalayas and merging with the sacred Ganga River. This observation suggests that the planets that exert influence on the trines of the natal chart ought to be positioned in the dual sign, particularly when accompanied by the effect of watery planets inside that sign.

In order to accurately forecast the meaning of a name and the Akashras associated with it, it is necessary to consider the various intricacies associated with names from both Vedic and ancient perspectives. The Nadi Scriptures contain Sanskrit names that are associated with meanings pertaining to the characteristics of nature (Prakriti). In the remaining instances, individuals who are unable to ascertain the authentic significance of a name should direct their attention towards the preeminent celestial body exerting influence over their trines. This influential factor is highly likely to impact the connotation and inherent qualities associated with the name.

The likelihood of employing this strategy in contemporary society is approximately 40-50%, owing to the fact that individuals no longer adhere to Vedic procedures as outlined in the Scriptures while naming their offspring. The situation can be characterised by a binary outcome, with equal probabilities of success and failure (50-50) or with a little higher probability of failure (40-60). While this approach may yield positive results in certain instances, it is not universally applicable. Therefore, it is necessary to explore alternative techniques for the remaining scenarios. Prior to delving into the methodology, it is imperative to ascertain the true identity of one’s spouse, determine their categorization, and establish their alignment with the aforementioned condition.

Significant Residences: It is vital to acquaint oneself with the abodes that are associated with the characteristics of one’s marital partner.

Important Houses one should know those are connected with the Nature of Spouse 

Placement of planets in the 7th House:

The 7th House pertains to an individual’s attitude, sexuality, libido, and preferences regarding their relationships or partnerships. The success of a partnership is not solely determined by the tangible benefits it offers, but more by the attitudes and level of commitment exhibited by the individuals involved.  The aforementioned statement merely illustrates one’s professional occupation or the desired characteristics in a partner, rather than providing an accurate depiction of the actual qualities possessed by a spouse. The perception of a marital partner is observed through the astrological placement of the planet situated in the 7th House, commonly referred to as D9.

This planetary configuration provides significant insights on the characteristics and attributes of the spouse. For instance, the placement of Mars in the seventh house of the D9 chart indicates that the spouse would possess a highly energetic and vibrant personality. Additionally, physical attributes such as a round face, stout physique, and a short stature with a reddish complexion may be observed.

However, it is important to note that the overall portrayal of the spouse can be significantly influenced by factors such as the zodiac sign, planetary aspects, and the strength of the seventh lord in the D9 chart. The planetary placements in the 7th house of an individual’s birth chart provide insights on their preferences, inclinations, and desired qualities in matters related to partnerships, personal interests, and potential life partners. The descendant, being the antithesis of the ascendant, mostly pertains to one’s conscious selection of a life partner, encompassing the preferred characteristics and attributes sought in a romantic relationship.

In this context, the concept of “Beneficial” refers to factors that contribute positively to a relationship, while “Malefic” represents elements that have a detrimental effect, obstructing or acting as a hindrance to the partnership. Malefic factors can be seen as the direct antithesis of the native, therefore engaging in oppositional actions, while Beneficial factors provide support either through the spouse or the business partnership.

Planets placed in 7th House

For instance, in the event that the moon is positioned in the 7th house, it signifies a desire for an emotionally responsive and nurturing partner in the context of a marital union. This individual is sought after for their ability to provide a sense of care and tenderness akin to that of a parent, thereby fostering a partnership characterised by emotional support and nourishment. In essence, the individual seeks a spouse who exhibits qualities of empathy and compassion within the realm of matrimony.

Mars: In the context of astrology, Mars is said to obstruct the formation of harmonious partnerships due to its association with individuals who possess assertive and confrontational tendencies. Consequently, these individuals tend to engage in conflicts with those they deal with, finally gravitating towards partners who exhibit boldness and courage, qualities that mirror their own disposition.

In the context of Mercury, the individual is actively searching for a mate who possesses qualities such as intelligence, expertise, youthfulness, knowledge, and effective communication skills. In the context of partnerships, effective communication plays a pivotal role in fostering mutual understanding and strengthening the link between the involved parties. The degree to which a partner is youthful and aesthetically pleasing positively correlates with their ability to attract a spouse.

In the realm of Venus, individuals exhibit an unrestrained libido and sexual energies, which contribute to their tendency to engage in various partnerships while being committed. This phenomenon is particularly observed when Venus in the 7th house is affected by malefic planets or the lunar nodes. Individuals with Venus positioned in the 7th house tend to have a heightened inclination towards aesthetics, desire, physical attractiveness, and to some extent, amorous and harmonious interpersonal connections. In the context of interpersonal relationships, individuals are advised to exercise self-regulation over their sexual impulses to mitigate potential issues both prior to and following engagement. Similarly, it is possible to examine characteristics of celestial bodies beyond Earth.

Placement of 7th Lord

The 7th Lord serves as a significant indicator of the physical attributes of one’s spouse. It encompasses various aspects related to the spouse’s physical well-being, including their overall health, body composition, facial features, outward appearance, and certain minor personality traits. Additionally, the 7th Lord provides insights into the direction of the spouse, the future prospects of the marital union, personal desires and expectations from the spouse, as well as the anticipated outcomes and implications for the future of the marital partnership.

The 7th Lord Nakshatra and its corresponding pada play a crucial role in determining the characteristics of one’s spouse, including their true nature and various intricate aspects associated with them. These indicators provide valuable insights into the attributes exhibited by the spouse.

This text provides insights into the many categories of individuals, both male and female, with whom we engage in social interactions. Additionally, it offers indications on the physical appearance and desirable attributes we seek in a potential life partner. It also touches upon the identity and behavioural characteristics of our chosen spouse, as well as the criteria for eligibility in the context of marriage.

The topic of discussion pertains to the characteristics and qualities exhibited by individuals of the male gender, specifically in the context of romantic relationships and the broader concept of masculinity. When examining the characteristics of romantic partners, it is customary to consider the North Indian astrology system. However, in the South Indian Nadi system, the planet Mars is specifically associated with the attributes of husbands or the men with whom individuals are interested in or seek to engage.

The rationale behind this is straightforward. Mars symbolises attributes such as power, protection, and sexuality, which are associated with both genders. Throughout the course of evolution, women have demonstrated a greater inclination towards seeking a partner who possesses qualities of strength, capable of safeguarding and providing for them, thereby instilling a sense of security. The differential gene orientation or DNA development in both genders has been a determining factor from the inception of evolutionary processes.

The underlying rationale is that women exhibited physical vulnerability at a certain period of development and consequently developed a heightened inclination towards Mars energy. This energy is perceived as a source of protection and sustenance under challenging circumstances, and is discernible through Mars’ typical attributes, namely bravery, courage, power, fighting spirit, and protective qualities. The individuals displayed a greater inclination towards guys who possessed the ability to engage in combat on their behalf, provide care, offer protection, and ensure sustenance even under adverse circumstances.

However, in contemporary times, circumstances have undergone a complete transformation. In contemporary society, there is a growing trend among women to exhibit a heightened interest in males who possess status-oriented and power-driven qualities. This inclination stems from the recognition that, in today’s context, the ability of men to provide protection and wield influence is closely associated with their social standing and capacity to fulfil various requirements. Who have the capability to furnish all the necessary amenities and conveniences essential for contemporary living in the ordinary realm?

Hence, it is imperative that the individuals seek personal or close interactions with men who are aligned with the sign of Mars and its corresponding house placement. However, individuals who identify as Maritain face a challenge with their energy, characterised by its high density and vigour, as it strives for personal development and empowerment. Individuals primarily engage in conflict for personal reasons such as bolstering their self-esteem, pursuing personal progress, realising individual aspirations, or attaining personal hopes and objectives. This inclination towards self-centered motivations is indicative of notions of masculinity and the planet Mars. Advocate for the principles that define the positive aspects of masculinity.

In more formal terms, Martians exhibit a strong inclination towards prioritising their personal growth and are unwilling to make concessions, even when faced with the need to sacrifice their aspirations for the betterment of a partnership. Consequently, they tend to terminate relationships prematurely and redirect their efforts towards pursuing their own passions and achievements, thereby emphasising their individual objectives.

In the context of marriage, the establishment of a healthy relationship necessitates the presence of mutual understanding, guiding, and sharing between the two individuals involved. However, individuals adhering to the Maritain philosophy often struggle to achieve this level of communication owing to the presence of ego, arrogance, and inflexible attitudes. In contemporary circumstances, Mars tends to be primarily favoured by women for short-term and casual partnerships, sometimes referred to as “The Boy Friends.” However, in the long term, women desire a state of equilibrium and a harmonious married partnership, qualities that are noticeably absent among the inhabitants of Mars.

In contemporary times, there is an increased inclination among women towards establishing enduring and committed partnerships with men who demonstrate a proactive approach and with whom they envision a lifelong companionship.

Women tend to prefer boyfriends as companions for short-term adventures, but they are less inclined to pursue long-term commitments with them. Similarly, Mars, as a celestial body, does not exhibit a willingness to conform to partnership norms or prioritise mutual development. Rather, Mars emphasises individual growth above collaborative endeavours.

Typically, Maritain energy exhibits a lack of concern for others. However, in actuality, it pertains to the discourse surrounding the sexuality or sexual energy of women that individuals seek in their prospective partners. When a compatible energy level is discovered, a relationship commences or sparks, yet ultimately fails to progress.

In every connection or partnership, the sole requirement for progress is Kutumbh, a concept that encompasses an ongoing process contingent upon the passage of time and the cultivation of mutual understanding between the involved parties. The growth of a relationship between two individuals is indicative of the extent to which they engage in mutual understanding and invest in the exchange of ideas. Individuals may exert effort in order to facilitate optimal functioning within a partnership. The essential essence of Jupiter is in its association with several aspects such as thinking, personal development, familial happiness (Kutumbh sukh), and the expansion of family, children, or financial circumstances.

The Mars Sign Positions and Placements in the Natal Chart serve as significant markers for individuals’ selection of initial male partners, specifically in the context of transient relationships such as boyfriends, attractive male friends, or male colleagues within their professional environment. To gain a more comprehensive comprehension of the specific categories of men that pique their attention, it is advisable to examine the astrological sign and positioning of Mars within both the D1 and D9 charts. The following examples illustrate the concept of Mars sign placement as it pertains to astrology.

The Natal chart encompasses various astrological factors, including Jupiter, which serves as an indicator of the husband’s energy within a woman’s chart. It also signifies the specific type of husband that the woman finds intriguing and with whom she can experience mutual expansion and growth. This interpretation is commonly observed in the northern region of Indian astrological analysis. However, according to Nadi texts, the role of Mars is emphasised as a representation of the husband in the southern region.

From a logical standpoint, Jupiter is associated with the expansion of various aspects, including knowledge, thoughts, riches, status, and employment opportunities. The inherent characteristic of this phenomenon is to undergo expansion. The aforementioned phenomenon facilitates growth and development across several domains, instills optimism and prospects in diverse areas, fosters intellectual enlightenment and spiritual nourishment, and contributes to the extension of familial bonds and material prosperity. Women often seek to acquire a deeper understanding or wisdom in their lives, with the aim of nurturing their inner emotions, intellect, and reflections.

However, a notable challenge arises when women get drawn to the qualities associated with Mars. Once married, their attraction shifts towards the desires associated with Jupiter, as Jupiter possesses attributes that Mars lacks the ability to fulfil. This phenomenon explains why women may have feelings of romantic attraction towards one individual, yet ultimately choose to enter into a marital union with a different male partner.

In the context of a marital relationship, it is commonly argued that women often require support and a sense of security due to their perceived emotional vulnerability. Individuals require assistance at periods of vulnerability, such as pregnancy, as well as during various aspects of their lives. However, Mars is incapable of fulfilling these needs. Mars exhibits a proclivity for engaging in conflict, embracing individualism, and pursuing recreational activities. This is the reason why they selected Jupiter as their spouse, rather than Mars.

The positioning of signs can provide insights about a woman’s selection of a spouse. Presented below are several examples of signs and their corresponding positions.

Mercury presents itself as a potential candidate for the individual in question who garners the interest of women. However, the issue lies in Mercury’s status as a youthful prince, lacking in maturity. Consequently, he often finds himself overlooked by most women when considering potential spouses or romantic partners. This can be attributed to Mercury’s inclination towards intellectual pursuits and effective communication, rather than prioritising responsibility and sexual appeal.

In interpersonal relationships, individuals with a deep bond, referred to as “Mercury,” often exhibit a strong inclination towards developing an attraction to those of the opposite gender, denoted as “Venus.” Conversely, women tend to display a propensity for being drawn to men, symbolised by “Mars.” Meanwhile, Jupiter represents an individual who consistently prioritises their professional obligations, actively engaging in tasks that contribute to the collective advancement of others.

The phrase “Vasudev Kutumbkam” is a Sanskrit concept that is sometimes translated as “the world is one Mercury is a term used to describe those who consistently find themselves overlooked by women in the context of potential romantic partners. However, these individuals often possess strong qualities as friends, forming tight relationships with those who are in their immediate social circle.

In the context of astrology, the celestial body known as Venus is commonly associated with the representation of a female partner, such as a wife or girlfriend, within the astrological chart of a masculine individual. In the context of a woman’s birth chart, it is commonly understood that Jupiter symbolises her spouse, while Mars symbolises her romantic partner. This distinction arises from the recognition that women’s experiences and social roles sometimes diverge from those of males. Women exhibit greater emotional complexity in comparison to men.

Within societal structures, there exists a discernible distinction between the roles assigned to men and women. As a consequence of this feature, it is observed that women may develop affection for men who possess qualities such as charm, masculinity, and physical attractiveness. However, it is important to note that these attributes alone do not suffice to meet the essential needs of life. Consequently, women choose to enter into marital unions with men who are capable of providing the necessary support and security in all aspects of life. However, the perspective differs for men, as they primarily seek affection and companionship from women.

Consequently, males often perceive no distinction between a girlfriend and a wife, considering both roles as equivalent in terms of fulfilling their emotional needs. As a consequence, the celestial body Venus governs both romantic partners and spouses inside the astrological chart or personal life of a male individual. The function of a woman in a man’s life encompasses the fulfilment of his aspirations, provision of support for his personal endeavours, enhancement of his overall well-being, and assistance in meeting his various life obligations. By examining the placement of Venus in the astrological chart of a male individual, it is possible to make predictions regarding the characteristics and qualities of their spouse.

The acquisition of spouses by men is contingent upon the level of Venus’ dignity as indicated in their astrological chart. The following items can be examined below:

1) Venus in Aries: In the event that an individual possesses Venus in Aries, it is plausible that they may exhibit a propensity to draw the attention of a female counterpart who displays pronounced characteristics of self-reliance, assertiveness, fortitude, resolute ambition, physical athleticism, and a proclivity for engaging in competitive pursuits. The aforementioned individual exhibits a propensity for impulsive behaviour within the realm of romantic relationships, possesses a captivating allure, and displays a strong inclination towards individualism. The individual in question exhibits a strong inclination towards embarking on daring and exploratory endeavours, particularly in the realm of travel. Men seek a spouse who provides them with motivation and exhibits dominant characteristics in their lives.

2) Venus in Taurus: In the event that an individual possesses Venus in Taurus, it is plausible that they will exhibit an inclination towards attracting women who possess qualities of sensuality, physical attractiveness, and possess a pleasant vocal timbre. The individual in question exhibits a proclivity for opulence, obstinacy, modesty, pragmatism, and a penchant for indulging in fine cuisine. The individual seeks a female partner who exhibits loyalty within the context of a romantic relationship and provides them with a sense of financial stability. These individuals actively seek out ladies who own significant wealth.

3) Venus Placement in Gemini: In the context of astrology, when an individual possesses Venus in Gemini, it is posited that they may exhibit a propensity to draw the attention of a female counterpart who displays communicative prowess, intellectual acumen, creative inclinations, a penchant for enjoyment, and a preference for being involved in a romantic partnership. The individual in question possesses a proclivity for writing, exhibits amiable conversational skills, exudes charisma, and demonstrates expertise in manual dexterity activities such as stitching, among others. In this context, males are paired with women who exhibit high levels of intelligence and demonstrate a strong commitment to domestic responsibilities.

Conclusion : 

In conclusion, it may be inferred that This study focuses on doing research through a case study to gain a comprehensive understanding of the characteristics associated with the 7th house, the 7th lord, and the planetary influences that contribute to the formation of partnerships.

The primary objectives of this investigation include determining methods for identifying the initial alphabet of a spouse’s name, interpreting clues related to the spouse’s name, analysing the nature of the spouse, and identifying the ruling planets associated with relationships.

In the subsequent section, we shall endeavour to acquire the knowledge of determining the identity of an individual’s marital partner in 2nd part.

Stay connected for 2nd part.

Based on “Karama and Rebirth In Hindu Astrology” as Explained by K.N Rao, Natal chart and rest of Divisional charts clearly shows the Bonds and linkage of the family members we are born into (D1, D9 (Spouse),D12 (Parents, Ancestors), D3(Siblings) and D7(Children’s).

For e.g 7th house/lord of the D1 and D9 Shows connectivity of both the couple and it should be examined thoroughly to see the Karmic connection between two of them, for deep connection one should analyze or Match Up-pada Lagana of both the charts to see the soul connectivity.For Shorter, casual flicks, Living-Relations, one should analyze A7(Dara-pada) Arudha/Lord of both the couple charts and their relation or influence of planets on A7, It should show connectivity and sort of sexuality or sort of infatuation one have for other one or partners he or she meets.

Moreover Relationship of Both the Venus and Rahu over each other natal placement in two charts also shows the Stronger Attraction or connecting  point between two people i.e Rahu over Venus, or Venus over Rahu in any of the chart (either Husband or wife or Gf or Bf, or people of karmic attraction) shows one cannot resist each other attraction or it’s very hard for both couples to stay away from much longer period. Rahu aspects the Same sign where other person Venus is placed also shows the Same scenario of uncontrolled desire and passion for each other or strong karmic connection.

Placement and Transit of Mars and Venus over Other chart sign (Where their Mars or Venus placed) also shows where and one can meet each other, shows what is the point of attraction or what made them attract each other.transit of Mars over Venus shows when can one meet his love of life.

5th house/Lord of the Husband and wife shows what could be their future life wrt to children’s well-being.4th House/Lord of both the charts show how they live in next house with family members; Happily or it would be a path of cactus.Because of the Runanubandham we born in a family falls in close relations, having close friendships, love other people and shares much close bonding between them.

Below are the points explained by Rao sir based on the Padma Puran:

1) Those who have given Loans in the past life become our Relations in the present birth.

2) The Spouse, The Parents, Siblings, Relations, Servants all are born as a result of the Rinanubandhan.

3)Each one of the relations born according to the Motives of capturing karmas of the present life soon after the death. In the Present birth When he gets that motive fulfilled, after giving terrible pain, departs and leaves a karmic impression in the mind of the native.

4)He Who Lost his property through deceit in the past birth is born as the handsome and accomplished son in the present birth and after inflicting terrible pain goes away.

5) He who takes Loans from others and dies without discharging it takes his birth in that family as a father, brother, wife or friend etc. His behavior is evil. He treats everyone badly, Speaks harshly and enjoys harshly and enjoys life at the cost of others.

6) Bad Children’s behaves like an enemy, hates his parents, makes fun of them, criticizes them, after this marriage, he swindles his parents also.

7) Good children’s obeys his parents from his Childhood, after growing up he keeps remembers to look after his parents, talks sweetly to them and keep them happy always.After the death of the parents, he performs all such rituals i.e Sraddah to give them happiness even in the world to which they have departed after death.

Astrologically speaking, to understand runanubandham and karmic relations between two people, we need to first understand the karka of the planets responsible for karmic linkage and bondages, i.e., Venus, Rahu, Saturn, and AK, and the darakarka connection between two people in the natal/navamsa chart.

Venus’s alignment in two charts with Rahu, Mars, and the Darakaraka planet/Lord reveals the traits, essence, and soul of the partner we seek from the past, or it could influence us due to soul-level connectivity.

Any planet with a lower degree in the chart, such as the Sun, Moon, Mercury, etc., can be Darakarka, and the house Darakarka resides in reflects the lessons and learning associated with it. If nodes or other separative planets negatively impact DK, it can reveal the extent of our suffering and the lessons we might learn from our partner, including financial, relationship, and sexual aspects. Any chara karka in any chart serves to filter the characteristics of the house or planet over time for a higher purpose.

The 7th house/lord planet in the Navamsa chart provides deeper insights into physical characteristics and compatibility between two individuals. For instance, a planet in the D9 7th house can establish a connection with the partner’s lagana and characteristics. When Mercury lands in the husband’s D9, 7th house, it implies that the wife possesses profound abilities, traits, and a complexion that mirrors mercurial qualities. The wife might be very skilled, communicative, and stout. Mercury may influence a woman with a wheatish, greyish, or dark complexion, or lagana.

Chara Karka Principals, DK Being a Lagnesh and 7th Lord will always be a learning lesson for the native if he fails to understand the actual meaning of DK. Usually, I have seen When DK is the 7th Lord, natives usually have distorted ideas with respect to sexuality and spirituality. Native might have difficulty understanding what an actual is; either he refrained from getting intimate with the partner or he feels that the bond of marriage is very pious and very spiritual, and in the reverse case, Native is too attached to the idea of sexuality and libido; this somehow indicates the level of lessons and sufferings via partnerships and other partners.

If DK As a native of Lagnesh, he or she may receive spiritual lessons from their partners, which aid in understanding the true significance of relationship bonds. Karka’s purpose is only to filter the native’s soul in the right direction to heal or release the pain of karmic bonds.

Whether AK is associated with malefic, the 7th Lord, or retrograde, it’s a clear indication that the intensity of relationship suffering will increase due to overindulgence in sexual relationships or a higher libido during marriage, regardless of the gender involved. Typically, these individuals believe that marriages and relationships solely serve to satisfy their sexual desires. If they couldn’t find a relationship that satisfied their senses, they continued to enter other relationships until they found satisfaction, which led to numerous disturbances in their karmic energies due to multiple sexual relationships before and after marriage.

According to my personal experience, a deeper emotional connection with someone you’ve met or interacted with doesn’t necessarily indicate that they are your soul mate; it’s merely a karmic bond. The reason you feel a strong connection with them could be because they share the same Atma Karka, meaning both the girl and the guy have the same AK in their natal charts. This clearly indicates that the guy or girl is your true soul mate; it’s merely a karmic bond, and your strong connection with them may stem from the shared Atma Karka, where both the girl and the guy have the same AK in their natal charts. This clearly signifies the connection between two souls from previous lives. If Guy AK is lord of the 5th house and Girl AK is lord of the 7th house, then the level of bond will be very strong, and if it is afflicted, it can show suffering. If there is no affliction, it can indicate a durable karmic bond, provided the debts remain unfulfilled.

When one person’s AK aligns with the UP-pada lagana, or Lord of the other, in their natal chart, it signifies a true spiritual relationship. If both of the couple’s laganas fall in each other’s UL, it clearly indicates that they are meant to be together. They will understand each other on a soul level and contribute to the karmic uplifting of their karamas.

The strength of the A7 (Dara-Pada) lord in the D1 and D9 charts indicates the possibility of multiple relationships before marriage. If the A7 (Dara-Pada) lord receives aspects from multiple planets, it indicates that natives may enter into multiple relationships, but it’s not certain that all these relationships will be sexual or karmic.

If the A7 Lord is in a relationship with the 7th House or 7th Lord, or if the 7th Lord is aspecting the 7th House or UL, then the marriage would solely be motivated by physical or sexual gratification.

If A7/Lord is having a mutual relationship with the Arudha Lagana (AL), the native will interact with a number of people of opposite sexes, but it is not sure that the interaction will be physically oriented unless and until both the lords have a link with the 7th house or lord.

If A7 and UL both are somehow interconnected in D1, it clearly shows a love marriage between two people, but the longevity of the bond will only be dependent on the strength of the 2nd Lord from UL in the D9 and D60 charts.

The presence of the 7th Lord or Venus in the 7th House also indicates a tendency to form relationships solely for the purpose of satisfying a higher libido or sexual gratification, particularly with those who fall within the close friend circle.

Connection of the 11th Lord The planet associated with the A7 indicates the type of connection that fosters intimacy, such as Venus, which symbolizes bonding with friends during parties and social events.

Same-way, if we see the root cause of any relationship, in deeper reality, any long-lasting and deeply rooted relationships or marriage relationships are the fruits or results of our good Sanchit (9th house/lord) and bad Prarabdh (6th house/lord) karmas we perform in earlier births, those we take in the cosmic cycle of birth system.

Based on these accumulated karmas, we either enjoy (Punya karama, 5th house; kids, if 5th house is well placed or somehow connected with the 9th/9th lord) these relations, or we realize or suffer (in that case, the level of karmic suffering would be seen in the D30 chart, and the lord of 6th/8th of d1 in D30 shows the deep-rooted issue and level of sufferings) on account of those relations based on good or bad deeds we had done in the past

If you have performed good Karamas in your previous birth, your marriage will be extremely fruitful. This outcome is also reflected in the D9 (Dharamsa—Fruits of Sanchit and Dharama related to marriage and relations) and D60 (Past Karmic Actions) charts. The D9 (Dharamsa—Fruits of Sanchit and Dharama related to marriage and relations) and D60 (Past Karmic Actions) charts also indicate that marriage will bear the greatest fruit.

If the relationships are fruitful, Venus (in male charts) and Jupiter, Mars, and Darakarka (in female charts) will be free from any affliction in D9 or D60 charts.

Often, if Ak has severe node affliction and is in some way associated with Venus or Darakarka, the relationship will be intense and may indicate suffering.

If you have done anything bad to any men or women in many of your past births, in the current birth chart, the 6th House and the 6th Lord in D1 will be most afflicted and somehow connected with DK, AK, UL, or the 2nd from UL, and you will always try to disturb the marriage in any way.

Whenever 6th lord makes any relationship or influences the 7th house, 7th lord, UL/lord (Up-pada Lagana) or A7/lord (Darapada) in d1 chart and other marriage supporting housings, natives either will face delays in the marriages, suffer, or if somehow native falls in relation to love or close bonding, the relationship will be like a path of cactus or the level of suffering in that relationship will be intense or severe and can be soul-revealing. In extreme situations, nodes strongly influence AK and establish connections with DK, Venus, UL, and A7.

In many of the cases I have seen, if AK is deeply afflicted or in some way connected with suffering (8th lord) houses, lords, or nodes, or has some relation to either Venus, UL, or A7 Arudha, it can also show problems after getting into a relationship. The sole purpose of all is to realize the soul, the lesson of past karmic actions, or the pending karamas and move forward after the pain and guilt to realize that you too must suffer. Karmas’ role is to always realize or teach the soul’s suffering, thereby fostering deeper spiritual growth in this current birth.

Some souls fall due to their sufferings, while others transform them into new beginnings of spiritual life.

You can verify this by examining the D9 chart and the strength of Ak. If Ak is deeply connected to malefic planets or nodes or placed weakly in trik Bhavas from Lagana of D9, it clearly means that the soul will be suffering a lot and that the person will have to go through a lot of pain because of bad deeds they committed in the past. It is also possible that the person will go back to a previous birth until he understands what lessons are all about, since Ak is weakly placed and debilitated. Debellation shows the Tamao Guna nature of the soul, which means negative karmic actions in this birth.

The native has a clear choice is clearly in the hands of the native as to what he wants to achieve from that suffering—rise from it or fall from it. This clearly suggests one has to pay back its karma in any form, either in this birth or in the next birth, if somehow one is able to carry forward it to the next with the blessings of seers and divine souls.

Sanchit karamas primarily classify good karamas, while they also classify bad karamas, but their level of outcome differs significantly. The effects of Sanchit karma can manifest at any point in your life, provided that it is supported by good dashas and transits. The result of Sanchit karma may manifest during your pre-marriage life or after your post-marriage life. It solely depends on the transits of slow-moving planets with dashas in the 6th, 8th, and 12th houses, or on nodes in those houses that have a connection to past actions.

Case Study I: Male Chart | Female Chart – Irony in Love Life and Karmic Debt

Astrological Analysis : 

The concept of Runanubandham and the karmic debit are clearly visible in both charts. Past Birth Karmic Rina starts when Native (Male Chart) Venus Vimsottari Dasa started after November 2006, and exactly during the End of Moon Pratyantar (PD) Dasha (6th Lord Moon in 10th- Karmic Actions of Past), Native met his karmic soul mate, having subha Argala of Moon on A7, falling in 2nd from A7 (Darapada- Shows Gf/Bf/Casual flicks/Deep infatuation, etc.).

Boy met Lady Love in his work environment, and soon after, Love Affair Started in the Workplace (7th Lord from Venus, Moon is in 10th house). The placement of A7 in the 9th house indicates potential locations for meeting one’s love, including religious places, holy shrines, religious institutes, and educational institutions.

Exactly Native met his lady love in an educational institution, and the bond of attachment was so strong that both people became attracted to each other.

Relation too starts in the Venus AD period in the Mercury MD period. As both planets, including the moon, are giving Subha Argala to the A7 Arudha placed in the 9th house, this shows a stronger connection between both people.

But the question here arises is: how both have strong karmic bonding? In female chart A7 too, placed in the 9th house of the higher house of an educational institution, and also be the Vimshottari Dasha lord too.

Further, Venus and Mercury are also placed in the 7th house. In female chart giving rashi Drishti to the A7 Arudha, other than Saturn also placed in Scorpio sign aspecting to sign and planet placed in A7 Arudha which is luckily to be placed in 9th house of higher education and deep wisdom, further shows stronger influence of Saturn, Venusian and Mercurian trait in partner (artist or musician, hard work, having deep interest (Saturn in Scorpio) in occult, etc.).

Moreover, Venus, Mercury, and Mars are also giving Subha Argala to the Moon, which has A7 Arudha in it. Again, shows including Mercury, Venus, and Mars dashas are also stronger contenders for starting the relationship in Vimsottari MD of the Moon in the Venus AD period.

Same thing is clearly seen in K.N. Rao Chara Dasha, where the period from 2003 April to 2013 April shows Dasha can give relations to her, whereas Scorpio Dasha (Saturn) is falling in 8th from the A7 and 2nd from the AL Arudha Shows. This dasha can give love relations that can be very fatalistic or marak in nature for the girl’s life too and can give downfall via those relations too.

Further, it can be seen from the Natal chart placement too: 5th/8th Lord Jupiter is placed in 8th house with 7th Lord Rahu and Lagnesh Sun. Relationships are fatalistic for girl life and health.

In deeper reality, A7 is also placed in Badhak Sthan too, which means the moon is acting as Bhadak too.

This actually happened. Exactly in Moon MD, Venus AD, and Mars PD, the Vimshottari period relationship started in the Chara Dasha of Taurus (Mars placed there), falling in 2nd from A7 Arudha.

Both the girl and boy share the same retrograde AK (Saturn); the 7th lord of the girl, Saturn, is also retrogradely placed in the 4th house in the sign of Scorpio, aspecting the lagna, which further shows the past birth karmic bond and pending relationship from early life with a deep and stronger desire to meet each other. This was actually the first reason both people were deeply involved in the relationship.

Irony was only that, both the Ak are saturn, showing a deep desire and lesson via relationships but also showing karmic bond from past birth and link of debt and bondage that boy and girl have to pay in any case, as Saturn is placed in the 8th house of the natal chart in the male chart and in the female chart Saturn is placed in the 4th house, falling in the 2nd (HHealth Sufferings- 6th Lord- Diseases and Sufferings due to past deeds) from the AL.

Girl Lagana is falling in the 7th house of the native, having aspects from (Graha Drishti) Mercury and Rashi Drishti of Venus and Jupiter. Boy Lagana is falling in the 7th house of the girl chart, where Mercury and Venus are there, and the same Mercury is placed in Boy Lagana, which again shows stronger infatuation, attraction, and liking towards each other. Again, it shows a karmic link between two people.

The sign of the A7 Arudha of the girl chart is falling in the boy’s 7th house from Al, and the and the A7 Arudha of the boy is falling in the girl’s AL, which again shows stronger attraction between two people other than Soul and Karmic Bonding.

The end of this karmic bond was very ironic, as a girl died at the age of 23 from a brain tumour, with some unknown psychological reasons that are clearly seen in her chart.

Irony started in the Mars MD period (Bhadkesha), as aspected by 6th Lord Saturn falling in 2nd from A7 and 8th from the AL—that shows the fateful and fatal end of the girl’s life due to immense pain, health sufferings, and sorrow (Lagnesh in 8th house with Rahu).

The same thing is seen from the boy chart too: Venus was Bhadkesha, as were A7 and UL Lord placed in the 12th house in both D1 and D9. Maturity into a serious relationship of marriage was impossible in this case, and it definitely led to a fateful end, whereas Rahu is falling in the 2nd from the UL, which clearly shows that, also, Dispositor Lord of Venus, Saturn was closely conjugated in the 8th house with Mars, which clearly shows the sorrowful end in a relationship.

In the D9 Chart of Male, Bhadkesha Lord Venus was conjugated with Rahu, which shows the cause of separation and sorrow in relationships, falling in the 9th from the Karakamsa and placed in the 12th house of the D9 chart.

I hope this way people can help and understand their Karmic bonds, and this will definitely be a reference article for their Karmic sufferings, pain, and delays and to further explore their Runanubandham relations.

With thanks and Regards,
Rocky Jamwal

Source and Reference:

Art of Living- Gyan Dhara. ( Sri Sri Ravi Shankar ji)
http://isha.sadhguru.org
Karama and Memory : https://www.youtube.com/watch?v=zO8QzMWZbN4
Jaimini Sutras by Sanjay Rath
Karma and Rebirth By Kn Rao

Dada Bhagwan : https://medium.com/@dadabhagwan/what-is-runanubandha-and-how-is-it-different-from-karma 81ca8c86b6bd#:~:text=One%20with%20whom%20we%20have,two%20beings%20for%20next%20life.

 

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Complete Sanskrit and Hindi Translation of Naryana kavach by Geeta Press Embedded 

The Narayana Kavacham is a prayer dedicated to the Lord Maha-Vishnu for any sort of trouble, either it is seen or unseen. One can immensely benefit by chanting this sacred stotra from any sort of danger, by removing obstacles from their lives.

The Narayana Kavacham occurs in chapter eight of the sixth skandha of Bhagavata Purana. It is an Armour of Lord Mahavishnu to protect ourselves from any sort of enemies.

The Story Begins:

Narayana Kavach is a very brief Stotra containing only 42 shlokas. It is to be read once in a day. It takes hardly 10 minutes. First, we have to apply the Lord Vishnu on all parts of our body. This process is called Anga-nyas and kara-nyas.

This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Viṣṇu mantra.

To take protection from this shield, one must first touch kuśa grass and wash one’s mouth with ācamana-mantras. One should observe silence and then place the eight-syllable Viṣṇu mantra on the parts of his body and place the twelve-syllable mantra on his hands. The eight-syllable mantra is oṁ namonārāyaṇāya. This mantra should be distributed all over the front and back of the body. The twelve-syllable mantra, which begins with the praṇava, oṁkāra, is oṁ namo bhagavate vāsudevāya.

One syllable should be placed on each of the fingers and should be preceded by the praṇava, oṁkāra. Thereafter, one must chant oṁ viṣṇave namaḥ, which is a six-syllable mantra.

One must progressively place the syllables of the mantra on the heart, the head, between the two eyebrows, on the śikhā and between the eyes, and then one should chant maḥ astrāya phaṭ and with this mantra protect himself from all directions. 

Nādevo devamarcayet: one who has not risen to the level of a deva cannot chant this mantra. According to this direction of the śāstra, one must think himself qualitatively nondifferent from the Supreme.

After finishing this dedication, one must offer a prayer to the eight-armed Lord Viṣṇu, who sits on the shoulders of Garuḍadeva. One also has to think of the fish incarnation, Vāmana, Kūrma, Nṛsiṁha, Varāha. Paraśurāma, Rāmacandra (the elder brother of Lakṣmaṇa). Nara-Nārāyaṇa, Dattātreya (an empowered incarnation), Kapila, Sanat-kumāra, Hayagrīva, Nāradadeva (the incarnation of a devotee). Dhanvantari, Ṛṣabhadeva, Yajña, Balarāma, Vyāsadeva, Buddhadeva and Keśava. 

One should also think of Govinda, the master of Vṛndāvana. and one should think of Nārāyaṇa, the master of the spiritual sky. One should think of Madhusūdana, Tridhāmā, Mādhava, Hṛṣīkeśa, Padmanābha, Janārdana, Dāmodara and Viśveśvara, as well as the Supreme Personality of Godhead Kṛṣṇa Himself.

After offering prayers to the Lord’s personal expansions known as the svāṁśa and śaktyāveśa-avatāras, one should pray to the weapons of Lord Nārāyaṇa, such as the Sudarśana, gadā, śaṅkha, khaḍga and bow.

https://prabhupadabooks.com/sb/6/8)

Astrological Significance Of Narayana kavach

 

Astrologically those having Mercury  lordship of 5th or placed in Lagna, 9th  or 5th house from Natal chart Should regularly recite Narayana Kavach. Those are facing great difficulties in wealth, Job and career related issues they can also recite kavach to get divine protection from  Narayana, as its the only who he sustains or fulfills our mundane desires by sitting in our Kendra bhavas (1st, 4th, 7th and 10th).Kendra Bhavas are the house of Sustenance where lord Vishnu sits for uplifting, nourishment and fullfilling all kind of worldly needs and also shows our mundane desires one can have in his life that one wants to fulfill with the help of Laxmi who sits in Trikona bhavas. So, one having any sort of financial or job-related issues they should recite Narayana kavach daily once a time.

Same is case with the Dharma devta who also helps in fulfilling our mundane desires sitting in 9th house from the Karkamsa in Navamsa chart.

Those having Mercury alone placed in the 9th from the Karkamsa or having Mercury with Moon placed in it, they should also chant Kavach to get divine protection from Narayana for any sort of Mundane difficulties they are facing.

Even same is the case with the those having mercury placed in 8th or having lordship of 8th house placed in any bhava, they should chant Narayana kavach for any sort of miseries they are facing in life, or facing extreme health issues and having fear of un-sudden death or fear from Black magic or unseen enemies.

Even it is applicable for those having the Close influence of Saturn over Mercury or either they having lordship of 8th or placed in the 8th house.

English Translation with  Purport on Narayana Kavach by Srila Prabhupad 

 

The Narayana Kavach Begins:

After explaining this process, Śukadeva Gosvāmī told MahārājaParīkṣit how Viśvarūpa, the brother of Vṛtrāsura, described the glories of the Nārāyaṇa-kavaca to Indra.

TEXTS 1–2

 

śrī-rājovāca

yayā guptaḥ sahasrākṣaḥ

savāhān ripu-sainikān

krīḍann iva vinirjitya

tri-lokyā bubhuje śriyam

bhagavaṁs tan mamākhyāhi

varma nārāyaṇātmakam

yathātatāyinaḥ śatrūn

yena gupto ’jayan mṛdhe

TRANSLATION

King Parīkṣit inquired from Śukadeva Gosvāmī: My lord, kindly explain the Viṣṇu mantra armor that protected King Indra and enabled him to conquer his enemies, along with their carriers, and enjoy the opulence of the three worlds. Please explain to me that Nārāyaṇa armor, by which King Indra achieved success in battle, conquering the enemies who were endeavoring to kill him.

TEXT 3

 

śrī-bādarāyaṇir uvāca

vṛtaḥ purohitas tvāṣṭro

mahendrāyānupṛcchate

nārāyaṇākhyaṁ varmāha

tad ihaika-manāḥ śṛṇu

TRANSLATION

Śrī Śukadeva Gosvāmī said: King Indra, the leader of the demigods, inquired about the armor known as Nārāyaṇa-kavaca from Viśvarūpa, who was engaged by the demigods as their priest. Please hear Viśvarūpa’s reply with great attention.

TEXTS 4–6

 

śrī-viśvarūpa uvāca

dhautāṅghri-pāṇir ācamya

sapavitra udaṅ-mukhaḥ

kṛta-svāṅga-kara-nyāso

mantrābhyāṁ vāg-yataḥ śuciḥ

nārāyaṇa-paraṁ varma

sannahyed bhaya āgate

pādayor jānunor ūrvor

udare hṛdy athorasi

mukhe śirasy ānupūrvyād

oṁkārādīni vinyaset

oṁ namo nārāyaṇāyeti

viparyayam athāpi vā

TRANSLATION

Viśvarūpa said: If some form of fear arrives, one should first wash his hands and legs clean and then perform ācamana by chanting this mantra: oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato ’pi vā/ yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ/ śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu. Then one should touch kuśa grass and sit gravely and silently, facing north. When completely purified, one should touch the mantra composed of eight syllables to the eight parts of his body and touch the mantra composed of twelve syllables to his hands. Thus, in the following manner, he should bind himself with the Nārāyaṇa coat of armor. First, while chanting the mantra composed of eight syllables [oṁ namonārāyaṇāya], beginning with the praṇava, the syllable oṁ, one should touch his hands to eight parts of his body, starting with the two feet and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth and head. Then one should chant the mantra in reverse, beginning from the last syllable [ya], while touching the parts of his body in the reverse order. These two processes are known as utpatti-nyāsa and saṁhāra-nyāsa respectively.

TEXT 7

 

kara-nyāsaṁ tataḥ kuryād

dvādaśākṣara-vidyayā

praṇavādi-ya-kārāntam

aṅguly-aṅguṣṭha-parvasu

TRANSLATION

Then one should chant the mantra composed of twelve syllables [oṁ namo bhagavate vāsudevāya]. Preceding each syllable by the oṁkāra, one should place the syllables of the mantra on the tips of his fingers, beginning with the index finger of the right hand and concluding with the index finger of the left. The four remaining syllables should be placed on the joints of the thumbs.

TEXTS 8–10

 

nyased dhṛdaya oṁkāraṁ

vi-kāram anu mūrdhani

ṣa-kāraṁ tu bhruvor madhye

ṇa-kāraṁ śikhayā nyaset

ve-kāraṁ netrayor yuñjyān

na-kāraṁ sarva-sandhiṣu

ma-kāram astram uddiśya

mantra-mūrtir bhaved budhaḥ

savisargaṁ phaḍ-antaṁ tat

sarva-dikṣu vinirdiśet

oṁ viṣṇave nama iti

TRANSLATION

One must then chant the mantra of six syllables [oṁviṣṇave namaḥ]. One should place the syllable “oṁ” on his heart, the syllable “vi” on the top of his head, the syllable “ṣa” between his eyebrows, the syllable “ṇa” on his tuft of hair [śikhā], and the syllable “ve” between his eyes. The chanter of the mantra should then place the syllable “na” on all the joints of his body and meditate on the syllable “ma” as being a weapon. He should thus become the perfect personification of the mantra. Thereafter, adding visarga to the final syllable “ma,” he should chant the mantra “maḥ astrāya phaṭ” in all directions, beginning from the east. In this way, all directions will be bound by the protective armor of the mantra.

TEXT 11

 

ātmānaṁ paramaṁ dhyāyed

dhyeyaṁ ṣaṭ-śaktibhir yutam

vidyā-tejas-tapo-mūrtim

imaṁ mantram udāharet

TRANSLATION

After finishing this chanting, one should think himself qualitatively one with the Supreme Personality of Godhead, who is full in six opulences and is worthy to be meditated upon. Then one should chant the following protective prayer to Lord Nārāyaṇa, the Nārāyaṇa-kavaca.

TEXT 12

 

oṁ harir vidadhyān mama sarva-rakṣāṁ

nyastāṅghri-padmaḥ patagendra-pṛṣṭhe

darāri-carmāsi-gadeṣu-cāpa-

pāśān dadhāno ’ṣṭa-guṇo ’ṣṭa-bāhuḥ

TRANSLATION

The Supreme Lord, who sits on the back of the bird Garuḍa, touching him with His lotus feet, holds eight weapons—the conchshell, disc, shield, sword, club, arrows, bow and ropes. May that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-powerful because He fully possesses the eight mystic powers [aṇimā, laghimā, etc.].

PURPORT

Thinking oneself one with the Supreme is called ahaṅgrahopāsanā. Through ahaṅgrahopāsanā one does not become God, but he thinks of himself as qualitatively one with the Supreme. Understanding that as a spirit soul he is equal in quality to the supreme soul the way the water of a river is of the same nature as the water of the sea, one should meditate upon the Supreme Lord, as described in this verse, and seek His protection. The living entities are always subordinate to the Supreme. Consequently their duty is to always seek the mercy of the Lord in order to be protected by Him in all circumstances.

TEXT 13

jaleṣu māṁ rakṣatu matsya-mūrtir

yādo-gaṇebhyo varuṇasya pāśāt

sthaleṣu māyāvaṭu-vāmano ’vyāt

trivikramaḥ khe ’vatu viśvarūpaḥ

TRANSLATION

May the Lord, who assumes the body of a great fish, protect me in the water from the fierce animals that are associates of the demigod Varuṇa. By expanding His illusory energy, the Lord assumed the form of the dwarf Vāmana. May Vāmana protect me on the land. Since the gigantic form of the Lord, Viśvarūpa, conquers the three worlds, may He protect me in the sky.

PURPORT

This mantra seeks the protection of the Supreme Personality of Godhead in the water, land and sky in His incarnations as the fish, Vāmanadeva and the Viśvarūpa.

TEXT 14

 

durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ

pāyān nṛsiṁho ’sura-yūthapāriḥ

vimuñcato yasya mahāṭṭa-hāsaṁ

diśo vinedur nyapataṁś ca garbhāḥ

TRANSLATION

May Lord Nṛsiṁhadeva, who appeared as the enemy of Hiraṇyakaśipu, protect me in all directions. His loud laughing vibrated in all directions and caused the pregnant wives of the asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places like the forest and battlefront.

TEXT 15

 

rakṣatv asau mādhvani yajña-kalpaḥ

sva-daṁṣṭrayonnīta-dharo varāhaḥ

rāmo ’dri-kūṭeṣv atha vipravāse

salakṣmaṇo ’vyād bharatāgrajo ’smān

TRANSLATION

The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajñeśvara. In His incarnation as Lord Boar, He raised the planet earth from the water at the bottom of the universe and kept it on His pointed tusks. May that Lord protect me from rogues on the street. May Paraśurāma protect me on the tops of mountains, and may the elder brother of Bharata, Lord Rāmacandra, along with His brother Lakṣmaṇa, protect me in foreign countries.

PURPORT

There are three Rāmas. One Rāma is Paraśurāma (Jāmadāgnya). another Rāma is Lord Rāmacandra, and a third Rāma is Lord Balarāma. In this verse the words rāmo’dri-kūṭeṣv atha indicate Lord Paraśurāma. The brother of Bharata Mahārāja and Lakṣmaṇa is Lord Rāmacandra.

TEXT 16

 

mām ugra-dharmād akhilāt pramādān

nārāyaṇaḥ pātu naraś ca hāsāt

dattas tv ayogād atha yoga-nāthaḥ

pāyād guṇeśaḥ kapilaḥ karma-bandhāt

TRANSLATION

May Lord Nārāyaṇa protect me from unnecessarily following false religious systems and falling from my duties due to madness. May the Lord in His appearance as Nara protect me from unnecessary pride. May Lord Dattātreya, the master of all mystic power, protect me from falling while performing bhakti-yoga, and may Lord Kapila, the master of all good qualities, protect me from the material bondage of fruitive activities.

TEXT 17

 

sanat-kumāro ’vatu kāmadevād

dhayaśīrṣā māṁ pathi deva-helanāt

devarṣi-varyaḥ puruṣārcanāntarāt

kūrmo harir māṁ nirayād aśeṣāt

TRANSLATION

May Sanat-kumāra protect me from lusty desires. As I begin some auspicious activity, may Lord Hayagrīva protect me from being an offender by neglecting to offer respectful obeisances to the Supreme Lord. May DevarṣiNārada protect me from committing offenses in worshiping the Deity, and may Lord Kūrma, the tortoise, protect me from falling to the unlimited hellish planets.

PURPORT

Lusty desires are very strong in everyone, and they are the greatest impediment to the discharge of devotional service. Therefore those who are very much influenced by lusty desires are advised to take shelter of Sanat-kumāra, the great brahmacārī devotee.

Nārada Muni, who is the guide for arcana, is the author of the Nārada-pañcarātra, which prescribes the regulative principles for worshiping the Deity. Everyone engaged in Deity worship, whether at home or in the temple, should always seek the mercy of Devarṣi Nārada in order to avoid the thirty-two offenses while worshiping the Deity. These offenses in Deity worship are mentioned in The Nectar of Devotion.

TEXT 18

 

dhanvantarir bhagavān pātv apathyād

dvandvād bhayād ṛṣabho nirjitātmā

yajñaś ca lokād avatāj janāntād

balo gaṇāt krodha-vaśād ahīndraḥ

 

TRANSLATION

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.

PURPORT

To live within this material world, one must face many dangers, as described herein. For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard. Since Lord Viṣṇu is the Supersoul of all living entities, if He likes He can save us from adhibhautika disturbances, disturbances from other living entities. Lord Balarāma is the Śeṣa incarnation, and therefore He can save us from angry serpents or envious persons, who are always ready to attack.

TEXT 19

 

dvaipāyano bhagavān aprabodhād

buddhas tu pāṣaṇḍa-gaṇa-pramādāt

kalkiḥ kaleḥ kāla-malāt prapātu

dharmāvanāyoru-kṛtāvatāraḥ

TRANSLATION

May the Personality of Godhead in His incarnation as Vyāsadeva protect me from all kinds of ignorance resulting from the absence of Vedic knowledge. May Lord Buddhadeva protect me from activities opposed to Vedic principles and from laziness that causes one to madly forget the Vedic principles of knowledge and ritualistic action. May Kalkideva, the Supreme Personality of Godhead, who appeared as an incarnation to protect religious principles, protect me from the dirt of the age of Kali.

 

PURPORT

This verse mentions various incarnations of the Supreme Personality of Godhead who appear for various purposes. Śrīla Vyāsadeva, Mahāmuni, compiled the Vedic literature for the benefit of all human society. If one wants to be protected from the reactions of ignorance even in this age of Kali, one may consult the books left by Śrīla Vyāsadeva, Upaniṣads, Vedānta-sūtra (Brahma-sūtra), Mahābhārata, Śrīmad-Bhāgavatam Mahā-Purāṇa (Vyāsadeva’s commentary on the Brahma-sūtra) and the other seventeen Purāṇas. Only by the mercy of Śrīla Vyāsadeva do we have so many volumes of transcendental knowledge to save us from the clutches of ignorance.

As described by Śrīla Jayadeva Gosvāmī in his Daśāvatāra-stotra, Lord Buddha apparently decried the Vedic knowledge:

 

nindasi yajña-vidher ahaha śruti-jātaṁ
sadaya-hṛdaya-darśita-paśu-ghātam
keśava dhṛta-buddha-śarīra jaya jagad-īśa hare

 

The mission of Lord Buddha was to save people from the abominable activity of animal killing and to save the poor animals from being unnecessarily killed. When pāṣaṇḍīs were cheating by killing animals on the plea of sacrificing them in Vedic yajñas, the Lord said, “If the Vedic injunctions allow animal killing, I do not accept the Vedic principles.” Thus he actually saved people who acted according to Vedic principles. One should therefore surrender to Lord Buddha so that he can help one avoid misusing the injunctions of the Vedas.

The Kalki avatāra is the fierce incarnation who vanquishes the class of the atheists born in this age of Kali. Now, in the beginning of Kali-yuga, many irreligious principles are in effect, and as Kali-yuga advances, many pseudo religious principles will certainly be introduced, and people will forget the real religious principles enunciated by Lord Kṛṣṇa before the beginning of Kali-yuga, namely principles of surrender unto the lotus feet of the Lord. Unfortunately, because of Kali-yuga, foolish people do not surrender to the lotus feet of Kṛṣṇa. Even most people who claim to belong to the Vedic system of religion are actually opposed to the Vedic principles. Every day they manufacture a new type of dharma on the plea that whatever one manufactures is also a path of liberation. Atheistic men generally say, yata mata tata patha.

According to this view, there are hundreds and thousands of different opinions in human society, and each opinion is a valid religious principle. This philosophy of rascals has killed the religious principles mentioned in the Vedas, and such philosophies will become increasingly influential as Kali-yuga progresses. In the last stage of Kali-yuga, Kalkideva, the fierce incarnation of Keśava, will descend to kill all the atheists and will save only the devotees of the Lord.

TEXT 20

 

māṁ keśavo gadayā prātar avyād

govinda āsaṅgavam ātta-veṇuḥ

nārāyaṇaḥ prāhṇa udātta-śaktir

madhyan-dine viṣṇur arīndra-pāṇiḥ

TRANSLATION

May Lord Keśava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day. May Lord Nārāyaṇa, who is equipped with all potencies, protect me in the third part of the day, and may Lord Viṣṇu, who carries a disc to kill His enemies, protect me in the fourth part of the day.

PURPORT

According to Vedic astronomical calculations, day and night are each divided into thirty ghaṭikās (twenty-four minutes), instead of twelve hours. Generally, each day and each night is divided into six parts consisting of five ghaṭikās. In each of these six portions of the day and night, the Lord may be addressed for protection according to different names. Lord Keśava, the proprietor of the holy place of Mathurā, is the Lord of the first portion of the day, and Govinda, the Lord of Vṛndāvana. is the master of the second portion.

TEXT 21

 

devo ’parāhṇe madhu-hogradhanvā

sāyaṁ tri-dhāmāvatu mādhavo mām

doṣe hṛṣīkeśa utārdha-rātre

niśītha eko ’vatu padmanābhaḥ

TRANSLATION

May Lord Madhusūdana, who carries a bow very fearful for the demons, protect me during the fifth part of the day. In the evening, may Lord Mādhava, appearing as Brahmā, Viṣṇu and Maheśvara, protect me, and in the beginning of night may Lord Hṛṣīkeśa protect me. At the dead of night [in the second and third parts of night] may Lord Padmanābha alone protect me.

TEXT 22

 

śrīvatsa-dhāmāpara-rātra īśaḥ

pratyūṣa īśo ’si-dharo janārdanaḥ

dāmodaro ’vyād anusandhyaṁ prabhāte

viśveśvaro bhagavān kāla-mūrtiḥ

TRANSLATION

May the Supreme Personality of Godhead, who bears the Śrīvatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janārdana, who carries a sword in His hand, protect me at the end of night [during the last four ghaṭikās of night]. May Lord Dāmodara protect me in the early morning, and may Lord Viśveśvara protect me during the junctions of day and night.

TEXT 23

 

cakraṁ yugāntānala-tigma-nemi

bhramat samantād bhagavat-prayuktam

dandagdhi dandagdhy ari-sainyam āśu

kakṣaṁ yathā vāta-sakho hutāśaḥ

.

TRANSLATION

Set into motion by the Supreme Personality of Godhead and wandering in all the four directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of devastation at the end of the millennium. As a blazing fire burns dry grass to ashes with the assistance of the breeze, may that Sudarśana cakra burn our enemies to ashes.

TEXT 24

 

gade ’śani-sparśana-visphuliṅge

niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi

kuṣmāṇḍa-vaināyaka-yakṣa-rakṣo-

bhūta-grahāṁś cūrṇaya cūrṇayārīn

TRANSLATION

O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant. Therefore kindly help me pound to pieces the evil living beings known as Kuṣmāṇḍas, Vaināyakas, Yakṣas, Rākṣasas, Bhūtas and Grahas. Please pulverize them.

TEXT 25

 

tvaṁ yātudhāna-pramatha-preta-mātṛ–

piśāca-vipragraha-ghora-dṛṣṭīn

darendra vidrāvaya kṛṣṇa-pūrito

bhīma-svano ’rer hṛdayāni kampayan

TRANSLATION

O best of conchshells, O Pāñcajanya in the hands of the Lord, you are always filled with the breath of Lord Kṛṣṇa. Therefore you create a fearful sound vibration that causes trembling in the hearts of enemies like the Rākṣasas, pramatha ghosts, Pretas, Mātās, Piśācas and brāhmaṇa ghosts with fearful eyes.

TEXT 26

 

tvaṁ tigma-dhārāsi-varāri-sainyam

īśa-prayukto mama chindhi chindhi

cakṣūṁṣi carmañ chata-candra chādaya

dviṣām aghonāṁ hara pāpa-cakṣuṣām

TRANSLATION

O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes.

TEXTS 27–28

yan no bhayaṁ grahebhyo ’bhūt

ketubhyo nṛbhya eva ca

sarīsṛpebhyo daṁṣṭribhyo

bhūtebhyo ’ṁhobhya eva ca

sarvāṇy etāni bhagavan-

nāma-rūpānukīrtanāt

prayāntu saṅkṣayaṁ sadyo

ye naḥ śreyaḥ-pratīpakāḥ

TRANSLATION

May the glorification of the transcendental name, form, qualities and paraphernalia of the Supreme Personality of Godhead protect us from the influence of bad planets, meteors, envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect us from ghosts and the material elements like earth, water, fire and air, and may it also protect us from lightning and our past sins. We are always afraid of these hindrances to our auspicious life. Therefore, may they all be completely destroyed by the chanting of the HareKṛṣṇa mahā-mantra.

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TEXT 29

 

garuḍo bhagavān stotra-

stobhaś chandomayaḥ prabhuḥ

rakṣatv aśeṣa-kṛcchrebhyo

viṣvaksenaḥ sva-nāmabhiḥ

TRANSLATION

Lord Garuḍa, the carrier of Lord Viṣṇu, is the most worshipable lord, for he is as powerful as the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses. May he protect us from all dangerous conditions, and may Lord Viṣvaksena, the Personality of Godhead, also protect us from all dangers by His holy names.

TEXT 30

 

sarvāpadbhyo harer nāma-

rūpa-yānāyudhāni naḥ

buddhīndriya-manaḥ-prāṇān

pāntu pārṣada-bhūṣaṇāḥ

TRANSLATION

 

May the Supreme Personality of Godhead’s holy names, His transcendental forms, His carriers and all the weapons decorating Him as personal associates protect our intelligence, senses, mind and life air from all dangers.

PURPORT

There are various associates of the transcendental Personality of Godhead, and His weapons and carrier are among them. In the spiritual world, nothing is material. The sword, bow, club, disc and everything decorating the personal body of the Lord are spiritual living force. Therefore the Lord is called advaya jñāna, indicating that there is no difference between Him and His names, forms, qualities, weapons and so on. Anything pertaining to Him is in the same category of spiritual existence. They are all engaged in the service of the Lord in varieties of spiritual forms.

TEXT 31

 

yathā hi bhagavān eva

vastutaḥ sad asac ca yat

satyenānena naḥ sarve

yāntu nāśam upadravāḥ

 

TRANSLATION

The subtle and gross cosmic manifestation is material, but nevertheless it is nondifferent from the Supreme Personality of Godhead because He is ultimately the cause of all causes. Cause and effect are factually one because the cause is present in the effect. Therefore the Absolute Truth, the Supreme Personality of Godhead, can destroy all our dangers by any of His potent parts.

 

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TEXTS 32–33

 

yathaikātmyānubhāvānāṁ

vikalpa-rahitaḥ svayam

bhūṣaṇāyudha-liṅgākhyā

dhatte śaktīḥ sva-māyayā

tenaiva satya-mānena

sarva-jño bhagavān hariḥ

pātu sarvaiḥ svarūpair naḥ

sadā sarvatra sarva-gaḥ

TRANSLATION

The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the Personality of Godhead. Therefore those who are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the Lord’s bodily decorations, His name, His fame, His attributes and forms and the weapons in His hand are manifestations of the strength of His potency. According to their elevated spiritual understanding, the omniscient Lord, who manifests various forms, is present everywhere. May He always protect us everywhere from all calamities.

PURPORT

A person highly elevated in spiritual knowledge knows that nothing exists but the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (9.4) where Lord Kṛṣṇa says, mayā tatam idaṁ sarvam, indicating that everything we see is an expansion of His energy. This is confirmed in the Viṣṇu Purāṇa (1.22.52):

ekadeśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

 

As a fire, although existing in one place, can expand its light and heat everywhere, so the omnipotent Lord, the Supreme Personality of Godhead, although situated in His spiritual abode, expands Himself everywhere, in both the material and spiritual worlds, by His various energies. Since both cause and effect are the Supreme Lord, there is no difference between cause and effect. Consequently the ornaments and weapons of the Lord, being expansions of His spiritual energy, are not different from Him. There is no difference between the Lord and His variously presented energies. This is also confirmed in the Padma Purāṇa:

nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
’bhinnatvān nāma-nāminoḥ

The holy name of the Lord is fully identical with the Lord, not partially. The word pūrṇa means “complete.” The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination. The prayer to the ornaments and carriers of the Lord is not false, for they are as good as the Lord. Since the Lord is all-pervasive, He exists in everything, and everything exists in Him. Therefore even worship of the Lord’s weapons or ornaments has the same potency as worship of the Lord. Māyāvādīs refuse to accept the form of the Lord, or they say that the form of the Lord is māyā, or false, but one should note very carefully that this is not acceptable. Although the Lord’s original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally. Therefore this prayer says, pātu sarvaiḥ svarūpair naḥ sadāsarvatra sama-gaḥ: “May the Lord, who is all-pervasive in His various forms, protect us everywhere.” The Lord is always present everywhere by His name, form, qualities, attributes and paraphernalia, and they all have equal power to protect the devotees. Śrīla Madhvācārya explains this as follows:

eka eva paro viṣṇur
bhūṣāheti dhvajeṣv ajaḥ
tat-tac-chakti-pradatvena
svayam eva vyavasthitaḥ
satyenānena māṁ devaḥ
pātu sarveśvaro hariḥ

 

TEXT 34

 

vidikṣu dikṣūrdhvam adhaḥ samantād

antar bahir bhagavān nārasiṁhaḥ

prahāpayaḹ loka-bhayaṁ svanena

sva-tejasā grasta-samasta-tejāḥ

TRANSLATION

Prahlāda Mahārāja loudly chanted the holy name of Lord Nṛsiṁhadeva. May Lord Nṛsiṁhadeva, roaring for His devotee Prahlāda Mahārāja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nṛsiṁhadeva protect us in all directions and in all corners, above, below, within and without.

TEXT 35

 

maghavann idam ākhyātaṁ

varma nārāyaṇātmakam

vijeṣyase ’ñjasā yena

daṁśito ’sura-yūthapān

TRANSLATION

Viśvarūpa continued: O Indra, this mystic armor related to Lord Nārāyaṇa has been described by me to you. By putting on this protective covering, you will certainly be able to conquer the leaders of the demons.

 

TEXT 36

 

etad dhārayamāṇas tu

yaṁ yaṁ paśyati cakṣuṣā

padā vā saṁspṛśet sadyaḥ

sādhvasāt sa vimucyate

TRANSLATION

If one employs this armor, whomever he sees with his eyes or touches with his feet is immediately freed from all the above-mentioned dangers.

TEXT 37

 

na kutaścid bhayaṁ tasya

vidyāṁ dhārayato bhavet

rāja-dasyu-grahādibhyo

vyādhy-ādibhyaś ca karhicit

TRANSLATION

This prayer, Nārāyaṇa-kavaca, constitutes subtle knowledge transcendentally connected with Nārāyaṇa. One who employs this prayer is never disturbed or put in danger by the government, by plunderers, by evil demons or by any type of disease.

 

TEXT 38

 

imāṁ vidyāṁ purā kaścit

kauśiko dhārayan dvijaḥ

yoga-dhāraṇayā svāṅgaṁ

jahau sa maru-dhanvani

TRANSLATION

O King of heaven, a brāhmaṇa named Kauśika formerly used this armor when he purposely gave up his body in the desert by mystic power.

 

TEXT 39

 

 

tasyopari vimānena

gandharva-patir ekadā

yayau citrarathaḥ strībhir

vṛto yatra dvija-kṣayaḥ

TRANSLATION

Surrounded by many beautiful women, Citraratha, the King of Gandharvaloka, was once passing in his airplane over the brāhmaṇa’s body at the spot where the brāhmaṇa had died.

 

TEXT 40

 

 

gaganān nyapatat sadyaḥ

savimāno hy avāk-śirāḥ

sa vālikhilya-vacanād

asthīny ādāya vismitaḥ

prāsya prācī-sarasvatyāṁ

snātvā dhāma svam anvagāt

 

TRANSLATION

 

 

 

Suddenly Citraratha was forced to fall from the sky headfirst with his airplane. Struck with wonder, he was ordered by the great sages named the Vālikhilyas to throw the brāhmaṇa’s bones in the nearby River Sarasvatī. He had to do this and bathe in the river before returning to his own abode.

 

TEXT 41

 

 

śrī-śuka uvāca

ya idaṁ śṛṇuyāt kāle

yo dhārayati cādṛtaḥ

taṁ namasyanti bhūtāni

mucyate sarvato bhayāt

 

TRANSLATION

Śrī Śukadeva Gosvāmī said: My dear MahārājaParīkṣit, one who employs this armor or hears about it with faith and veneration when afraid because of any conditions in the material world is immediately freed from all dangers and is worshiped by all living entities.

 

TEXT 42

 

 

etāṁ vidyām adhigato

viśvarūpāc chatakratuḥ

trailokya-lakṣmīṁ bubhuje

vinirjitya mṛdhe ’surān

 

TRANSLATION

King Indra, who performed one hundred sacrifices, received this prayer of protection from Viśvarūpa. After conquering the demons, he enjoyed all the opulences of the three worlds.

 

PURPORT

 

 

 

This mystical mantric armor given by Viśvarūpa to Indra, the King of heaven, acted powerfully, with the effect that Indra was able to conquer the asuras and enjoy the opulence of the three worlds without impediments. In this regard, Madhvācārya points out:

vidyāḥ karmāṇi ca sadā
guroḥ prāptāḥ phala-pradāḥ
anyathā naiva phaladāḥ
prasannoktāḥ phala-pradāḥ

One must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful. This is also indicated in Bhagavad-gītā (4.34):

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” All mantras should be received through the authorized guru, and the disciple must satisfy the guru in all respects, after surrendering at his lotus feet. In the PadmaPurāṇa it is also said, sampradāya-vihīnā ye mantrās teniṣphalā matāḥ. There are four sampradāyas, or disciplic successions, namely the Brahma-sampradāya, the Rudra-sampradāya, the Śrī sampradāya and the Kumāra-sampradāya. If one wants to advance in spiritual power, one must receive his mantras from one of these bona fide sampradāyas; otherwise he will never successfully advance in spiritual life.

Thus end the Bhaktivedanta purports of the Sixth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Nārāyaṇa-kavaca Shield.”

Click here for download, Hindi Version: Narayana Kavach Download

 

Hindi Translations with Nayas Process: 

 

न्यासः

अङ्गन्यासः

 

ॐ ॐ पादयोः नमः ।

ॐ नं जानुनोः नमः ।

ॐ मोम् ऊर्वोः नमः ।

ॐ नाम् उदरे नमः ।

ॐ रां हृदि नमः ।

ॐ यम् उरसि नमः ।

ॐ णां मुखे नमः ।

ॐ यं शिरसि नमः ।

करन्यासः

 

ॐ ॐ दक्षिणतर्जन्याम् नमः ।

ॐ नं दक्षिणमध्यमायाम् नमः ।

ॐ मों दक्षिणानामिकायाम् नमः ।

ॐ भं दक्षिणकनिष्ठिकायाम् नमः ।

ॐ गं वामकनिष्ठिकायाम् नमः ।

ॐ वं वामानिकायाम् नमः ।

ॐ तें वाममध्यमायाम् नमः ।

ॐ वां वामतर्जन्याम् नमः ।

ॐ सुं दक्षिणाङ्गुष्ठोर्ध्वपर्वणि नमः ।

ॐ दें दक्षिणाङ्गुष्ठाधः पर्वणि नमः ।

ॐ वां वामाङ्गुष्ठोर्ध्वपर्वणि नमः ।

ॐ यं वामाङ्गुष्ठाधः पर्वणि नमः ।

विष्णुषडक्षरन्यासः

 

ॐ ॐ हृदये नमः ।

ॐ विं मूर्ध्नै नमः ।

ॐ षं भ्रुर्वोर्मध्ये नमः ।

ॐ णं शिखायाम् नमः ।

ॐ वें नेत्रयोः नमः ।

ॐ नं सर्वसन्धिषु नमः ।

ॐ मः प्राच्याम् अस्त्राय फट् ।

ॐ मः आग्नेय्याम् अस्त्राय फट् ।

ॐ मः दक्षिणस्याम् अस्त्राय फट् ।

ॐ मः नैऋत्ये अस्त्राय फट् ।

ॐ मः प्रतीच्याम् अस्त्राय फट् ।

ॐ मः वायव्ये अस्त्राय फट् ।

ॐ मः उदीच्याम् अस्त्राय फट् ।

ॐ मः ऐशान्याम् अस्त्राय फट् ।

ॐ मः ऊर्ध्वायाम् अस्त्राय फट् ।

ॐ मः अधरायाम् अस्त्राय फट् ।

श्री हरिः

अथ श्रीनारायणकवच

॥राजोवाच॥

 

यया गुप्तः सहस्त्राक्षः सवाहान् रिपुसैनिकान्।

क्रीडन्निव विनिर्जित्य त्रिलोक्या बुभुजे श्रियम्॥1॥

भगवंस्तन्ममाख्याहि वर्म नारायणात्मकम्।

यथास्स्ततायिनः शत्रून् येन गुप्तोस्जयन्मृधे॥2॥

॥श्रीशुक उवाच॥

वृतः पुरोहितोस्त्वाष्ट्रो महेन्द्रायानुपृच्छते।

नारायणाख्यं वर्माह तदिहैकमनाः शृणु॥3॥

विश्वरूप उवाचधौताङ्घ्रिपाणिराचम्य सपवित्र उदङ् मुखः।

कृतस्वाङ्गकरन्यासो मन्त्राभ्यां वाग्यतः शुचिः॥4॥

नारायणमयं वर्म संनह्येद् भय आगते।

पादयोर्जानुनोरूर्वोरूदरे हृद्यथोरसि॥5॥

मुखे शिरस्यानुपूर्व्यादोङ्कारादीनि विन्यसेत्।

ॐ नमो नारायणायेति विपर्ययमथापि वा॥6॥

करन्यासं ततः कुर्याद् द्वादशाक्षरविद्यया।

प्रणवादियकारन्तमङ्गुल्यङ्गुष्ठपर्वसु॥7॥

न्यसेद् हृदय ओङ्कारं विकारमनु मूर्धनि।

षकारं तु भ्रुवोर्मध्ये णकारं शिखया दिशेत्॥8॥

वेकारं नेत्रयोर्युञ्ज्यान्नकारं सर्वसन्धिषु।

मकारमस्त्रमुद्दिश्य मन्त्रमूर्तिर्भवेद् बुधः॥9॥

सविसर्गं फडन्तं तत् सर्वदिक्षु विनिर्दिशेत्।

ॐ विष्णवे नम इति ॥10॥

आत्मानं परमं ध्यायेद ध्येयं षट्शक्तिभिर्युतम्।

विद्यातेजस्तपोमूर्तिमिमं मन्त्रमुदाहरेत ॥11॥

ॐ हरिर्विदध्यान्मम सर्वरक्षां न्यस्ताङ्घ्रिपद्मः पतगेन्द्रपृष्ठे।

दरारिचर्मासिगदेषुचापाशान् दधानोस्ष्टगुणोस्ष्टबाहुः ॥12॥

जलेषु मां रक्षतु मत्स्यमूर्तिर्यादोगणेभ्यो वरूणस्य पाशात्।

स्थलेषु मायावटुवामनोस्व्यात् त्रिविक्रमः खे‌உवतु विश्वरूपः ॥13॥

दुर्गेष्वटव्याजिमुखादिषु प्रभुः पायान्नृसिंहो‌உसुरयुथपारिः।

विमुञ्चतो यस्य महाट्टहासं दिशो विनेदुर्न्यपतंश्च गर्भाः ॥14॥

रक्षत्वसौ माध्वनि यज्ञकल्पः स्वदंष्ट्रयोन्नीतधरो वराहः।

रामो‌உद्रिकूटेष्वथ विप्रवासे सलक्ष्मणोस्व्याद् भरताग्रजोस्स्मान् ॥15॥

मामुग्रधर्मादखिलात् प्रमादान्नारायणः पातु नरश्च हासात्।

दत्तस्त्वयोगादथ योगनाथः पायाद् गुणेशः कपिलः कर्मबन्धात् ॥16॥

सनत्कुमारो वतु कामदेवाद्धयशीर्षा मां पथि देवहेलनात्।

देवर्षिवर्यः पुरूषार्चनान्तरात् कूर्मो हरिर्मां निरयादशेषात् ॥17॥

धन्वन्तरिर्भगवान् पात्वपथ्याद् द्वन्द्वाद् भयादृषभो निर्जितात्मा।

यज्ञश्च लोकादवताज्जनान्ताद् बलो गणात् क्रोधवशादहीन्द्रः ॥18॥

द्वैपायनो भगवानप्रबोधाद् बुद्धस्तु पाखण्डगणात् प्रमादात्।

कल्किः कले कालमलात् प्रपातु धर्मावनायोरूकृतावतारः ॥19॥

मां केशवो गदया प्रातरव्याद् गोविन्द आसङ्गवमात्तवेणुः।

नारायण प्राह्ण उदात्तशक्तिर्मध्यन्दिने विष्णुररीन्द्रपाणिः ॥20॥

देवोस्पराह्णे मधुहोग्रधन्वा सायं त्रिधामावतु माधवो माम्।

दोषे हृषीकेश उतार्धरात्रे निशीथ एकोस्वतु पद्मनाभः ॥21॥

श्रीवत्सधामापररात्र ईशः प्रत्यूष ईशो‌உसिधरो जनार्दनः।

दामोदरो‌உव्यादनुसन्ध्यं प्रभाते विश्वेश्वरो भगवान् कालमूर्तिः ॥22॥

चक्रं युगान्तानलतिग्मनेमि भ्रमत् समन्ताद् भगवत्प्रयुक्तम्।

दन्दग्धि दन्दग्ध्यरिसैन्यमासु कक्षं यथा वातसखो हुताशः ॥23॥

गदे‌உशनिस्पर्शनविस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढ्यजितप्रियासि।

कूष्माण्डवैनायकयक्षरक्षोभूतग्रहांश्चूर्णय चूर्णयारीन् ॥24॥

त्वं यातुधानप्रमथप्रेतमातृपिशाचविप्रग्रहघोरदृष्टीन्।

दरेन्द्र विद्रावय कृष्णपूरितो भीमस्वनो‌உरेर्हृदयानि कम्पयन् ॥25॥

त्वं तिग्मधारासिवरारिसैन्यमीशप्रयुक्तो मम छिन्धि छिन्धि।

चर्मञ्छतचन्द्र छादय द्विषामघोनां हर पापचक्षुषाम् ॥26॥

यन्नो भयं ग्रहेभ्यो भूत् केतुभ्यो नृभ्य एव च।

सरीसृपेभ्यो दंष्ट्रिभ्यो भूतेभ्यों‌உहोभ्य एव वा ॥27॥

सर्वाण्येतानि भगन्नामरूपास्त्रकीर्तनात्।

प्रयान्तु सङ्क्षयं सद्यो ये नः श्रेयः प्रतीपकाः ॥28॥

गरूड़ो भगवान् स्तोत्रस्तोभश्छन्दोमयः प्रभुः।

रक्षत्वशेषकृच्छ्रेभ्यो विष्वक्सेनः स्वनामभिः ॥29॥

सर्वापद्भ्यो हरेर्नामरूपयानायुधानि नः।

बुद्धिन्द्रियमनः प्राणान् पान्तु पार्षदभूषणाः ॥30॥

यथा हि भगवानेव वस्तुतः सद्सच्च यत्।

सत्यनानेन नः सर्वे यान्तु नाशमुपाद्रवाः ॥31॥

यथैकात्म्यानुभावानां विकल्परहितः स्वयम्।

भूषणायुद्धलिङ्गाख्या धत्ते शक्तीः स्वमायया ॥32॥

तेनैव सत्यमानेन सर्वज्ञो भगवान् हरिः।

पातु सर्वैः स्वरूपैर्नः सदा सर्वत्र सर्वगः ॥33

विदिक्षु दिक्षूर्ध्वमधः समन्तादन्तर्बहिर्भगवान् नारसिंहः।

प्रहापयंल्लोकभयं स्वनेन ग्रस्तसमस्ततेजाः ॥34॥

मघवन्निदमाख्यातं वर्म नारयणात्मकम्।

विजेष्यस्यञ्जसा येन दंशितो‌உसुरयूथपान् ॥35॥

एतद् धारयमाणस्तु यं यं पश्यति चक्षुषा।

पदा वा संस्पृशेत् सद्यः साध्वसात् स विमुच्यते ॥36॥

न कुतश्चित भयं तस्य विद्यां धारयतो भवेत्।

राजदस्युग्रहादिभ्यो व्याघ्रादिभ्यश्च कर्हिचित् ॥37॥

इमां विद्यां पुरा कश्चित् कौशिको धारयन् द्विजः।

योगधारणया स्वाङ्गं जहौ स मरूधन्वनि ॥38॥

तस्योपरि विमानेन गन्धर्वपतिरेकदा।

ययौ चित्ररथः स्त्रीर्भिवृतो यत्र द्विजक्षयः ॥39॥

गगनान्न्यपतत् सद्यः सविमानो ह्यवाक् शिराः।

स वालखिल्यवचनादस्थीन्यादाय विस्मितः।

प्रास्य प्राचीसरस्वत्यां स्नात्वा धाम स्वमन्वगात् ॥40॥

॥श्रीशुक उवाच॥

य इदं शृणुयात् काले यो धारयति चादृतः।

तं नमस्यन्ति भूतानि मुच्यते सर्वतो भयात् ॥41॥

एतां विद्यामधिगतो विश्वरूपाच्छतक्रतुः।

त्रैलोक्यलक्ष्मीं बुभुजे विनिर्जित्य‌உमृधेसुरान् ॥42॥

॥इति श्रीनारायणकवचं सम्पूर्णम्॥

( श्रीमद्भागवत स्कन्ध 6,अ। 8 )

For  Perfect Video on Naryana Kavach, Here is the link for same :

Source and Reference, All translations of Srila Prabhupad
Narayana Kavach by  Geeta Press

https://prabhupadabooks.com/sb/6/8

http://bhagavata.org/canto6/chapter8.html
http://www.prapatti.com/  by Sunder Kidambi
http://www.vignanam.org/veda/narayana-kavacham-devanagari.html

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