Zee Telugu Omkaram Devi Sree Guruji | Omkaram Devishree Guruji

Significance of Bilva or Bel Leaves in Lord Shiva & Vishnu's Worship

Vande shambhum umapatim sura gurum

vande jagat kaaranam

vande pannaga bhooshanam sashi dharam

vande mukundapriyam

vande surya shashaanka vahni nayanam

vande pashoonaam patim

vande bahkta jana asrayam cha varadam

vande shivam shankaram

Lord Shiva is worshipped by chanting sacred nama "Eka Bilvam Shivarpanam". Bilva leaves are generally trifoliate (three leaves attached together)

According to vedic scriptures the three leaves of a Bilva Dalam denotes:

Three eyes of Lord Shiva
Trimurthi Swaroopam - Brahma, Vishnu & Maheswara
Three syllables of Aumkara(Omkara) - Akara, Ukara & Makara
Pooja, Stotra and Gyana (It is believed that by offering a single bilva dalam, one can get rid of darkness caused due to agyanam/ignorance)
Bilva dalam represents Srusthi (Creation), Sthithi (Sustaining) and Laya (dissolution)
Bel leaves are considered the most sacred offerings in Shiva pooja. A worshipper should offer Trifoliate meaning Three leaves together called Bilva dalam.
One should not offer Bilva dalam with two or a single leaf. It is a sin to offer incomplete Bel -Patra.
In an Ekabilvam (A single trifoliate bel-patra), Left leaf is Brahma, Right leaf isVishnu and the middle leaf is Shiva.

Our Vedic Scriptures also says.....

Bilva/Bel leaves offered once in Shiva Pooja can be re-used or re-offered to God the next day by sprinkling few drops of water on them. A devotee can offer the same Bilva dalam for 15 continous days. Even though bel-leaves become dry, one can still use the dried one's in Shiva pooja, such is the grateness of Bel-Leaf. Make sure before offering, it has all the three leaves attached to the stem (Trifoliate).

The front portion of a Bel-leaf denotes Amrutham" (Nectar of Immortality). So, while offering bel-leaf, the front portion of the leaf should face Lord Shiva.

A Garden of Bilva trees (Bilva Vanam) is equivalent to Kashi Kshetram. It is very auspicious to have a Bilva tree at home.

According to Vastu-Sastra (Science of Architecture or Construction), a house with Bilva Tree in:

North East - Bestows all kinds of wealth & remove unforeseen dangers.

East - Blesses with happiness, peace and good health.

West - Blesses with healthy progeny

South - Protects from troubles caused due to Yama.

shantaakaaram bhujaga shayanam

padmanaabham suresham

viswaadhaaram gagana sadrisam

megha varnam shubhaangam

lakshmi kantam kamala nayanam

yogi hridhyana gamyam

vande vishnum bahva bhaya haram

sarva lokaika natham

Significance of Bel-leaf in Lord Venkateshwara & Alamelumanga's worship:

It is our vedic tradition to worship Shiva with Tulasi dalam and Lord Venkateswara (Vishnu's form) with Bilva dalam during Kartheeka masa. One should never differentiate betweenHari(Vishnu) and Hara(Shiva), hence the exchange of these Holy leaves/dalams.

To overcome financial problems, devotees chant a powerful stotram called "Shree Venkateswara Mahishi Mahalakshmi Stotram" while offering Bel-leaves.

It is also believed that offering prayers to Shree Mahalakshmi with Bel-leaves (particularly on Friday's and also during Shravana Masa), showers the worshipper with abundant wealth and prosperity.

Bilvashtakam

Tridalam trigunakaram trinetram cha triyayudham

Trijanmapapasamharam ekabilvam shivarpanam .. 1

Trishakhaih bilvapatraishcha hyachchidraih komalaih shubhaih

Tavavapujam karishhyami ekabilvam shivarpanam .. 2

Koti kanya maha danam tila parvata kotayah

Kanchanam sheela danena ekabilvam shivarpanam ..3

Kashikshetranivasam cha kalabhairavadarshanam

Prayagamadhavam druishtva ekabilvam shivarpanamh .. 4

Induvare vratam sthitwa niraharo maheshwara

Naktam haoushyami devecha eka bilvam shivarpanam ..5

Ramalinga pratistha cha vaivahika krutam tatha

tatakadi cha santanam eka bilvam shivarpanam ..6

Akhanda bilva patram cha ayutam shiva poojanam

Krutam nama sahasrena eka bilvam shivarpanam ..7

Umaya sahadevesha nandi vahana meva cha

Bhasma lepana sarvangam eka bilvam shivarpanam ..8

Salagrameshu vipranam tatakam dasha koopayo

Yagyakoti saharacha eka bilvam shivarpanam ..9

Dantikoti sahasreshu ashwamedha shatakratau

Kotikanya mahadanam ekabilvam shivarpanam ..10

Bilvanam darshanam punyam sparshanam papa nashanam

Aghora papa samharam eka bilvam shivarpanam ..11

Sahasra veda patheshu brahma sthapana muchyate

Aneka vrata kotinam eka bilvam shivarpanam ..12

Annadana sahasreshu sahasropanayanam tatha

Aneka janma papani eka bilvam shivarpanam ..13

Phalastuthi (Merits of recital)

Bilvashhtakamidam punyam yah patheth shivasannidhau.

Shivalokamavapnoti eka bilvam shivarpanam ..14

Ashta Bilvas - 8 varieties of Bilva

Lord Shiva

According to Bilvashtakam, a powerful stotra describing the merits of offering Bilva Patram (Bel-leaf) to Lord Shiva mentions Seven(7) other sacred leaves, which are

equivalent to Bilva dalam. They are together called "Ashta Bilvas". Ashta meaning Eight(8).

Shloka on Ashta Bilvas:

Transliteration to English:

"Tulasi Bilva Nirgundee Apaamaarga Kapihthakov!

Shamee Cha Aamalakam Dhoorva Ashta Bilvaah Prakeerthathah" Ithyashtabilvaani

Ashta Bilvams....

1.Tulasi (Holy Basil) - Ocimum Sanctum

2. Bilva (Bel-Patra) - Cynodon Dactylon

3.Nirgundi - Vitex Negundo

4. Apaamaarga - Achyrantes aspera

5. Kabitha - Limonia acidissima

6. Shamee - Proscopis Spicigers

7. Aamalakam - Phyllanthus Emblica

8. Doorva - Cynodon Dactylon

"Ashta Bilvas" are said to have medicinal properties. Tulasi is mostly consumed in raw form to cure common cold and flu. The remaining Bilvas (bilva leaves in powder form) are used to treat various medical conditions. "Ashta Bilvas" are indeed God's gift to Humans.

Zee Telugu Omkaram Yogam Kshemam 1st April 2015

Kamada Ekadashi

The untold glories of Kamada Ekadasi are described in the Varaha Purana in a delightful conversation between Maharaj Yudhistira and Sri Krsna.The king asked: "My dear Lord, crowning jewel of the yadu dynasty. Please enlighten me about the nature of this most auspicious day. Kamada Ekadasi. Please accept my humble obeisances and advise me how one should observe this Ekadasi that falls during the month of Chaitra while the moon is waxing. Please also describe what the benefits of such observance are and advise me how to reap the result."

"Sri Krsna replied: "My dear maharaja Yudhisthira, please hear attentively the description of this Ekadasi day which has been recorded in the ancient Purana. One time Maharaja Dilip, the great grandfather of Sri Ramacandra, asked his dearly beloved and most magnanimous spiritual master Vasistha, about the name and procedure for observing this Ekadasi, 'Kamada' which occurs during the month of Chaitra (March/April.)

"The saintly & sagacious Vasistha replied, 'O my dear King, naturally i will fulfill your desire to hear the glories of this Ekadasi day. The name of this inscrutably alligned, constellatory opportunity is Kamada. The essence of such a day is the realisation of the delineation of lust and love; and knowing the difference between the two. This sacred Ekadasi burns all one's sinful reactions to ashes and awards the observer the privelege of having an intelligent and confident son. Now, please hear the glories of this Ekadasi."

"Once, in the city of Ratnapura (Bhogipura) there was a great and venerable king known by the name of Pundarika. He was accompanied by his joyful and kindly munificent subjects which included the Gandharvas, Kinnaras and the Apsaras. In that sweetly opulent city there lived a fantastically beautiful Apsara named Lalita and a handsome, regal Gandharva known as Lalit. They lived happily as husband and wife and were consistently overwhelmed by each other's love; to the point of madhness. They were constantly engaged in sporting activities and relished each others company until their association burned at the heartstrings and knarled their brains to the point of exhaustion."

"One time in the court of King Pundarika many Gandharva's were engaged in blissful frivolities, they were singing and dancing and covorting in great bliss. Lalit sang with the Gandharvas although his wife did not, rather she danced in great ecstacy with the many joyous Apsaras. Due to the pangs of separation that Lalit was experiencing in separation from his devoted wife, he felt intense hankering and dove into an ocean of tears. His innunciation during his singing grew weaker and he forgot the words to many songs that he knew off by heart."

"Oh king, in that assembly there was one serpent from the Patala Region, he went by the name of Karkotaka and knew well the mystery of this situation. He complained in a greatly thunderous voice, "O lalit you have spoiled the perfomance here by your attachment to your wife, you have upset the taal (rhythm) of the piece and distracted the singers. Therefore i curse you to be a man-eater cannibal.'

"Being thus cursed by such a serpentine character, Lalit immediately transformed into a great demon and all could see there was fearsome fire in his eyes. When lalita saw her husband's terrifying form she was extremely hurt and distressed. In intense pain and distress she spent her days and nights simply thinking of where to go, what to do and who to see. However, her fears allayed she felt no understanding of where she was, what she was doing and who she was seeing. She was simply lost on an ocean of delinquent separation. Surrendering all embarrassment she lived with her husband in the forest."

"Once, while wandering within the dense forest with her husband, Lalita saw the most sacred ashrama of the sage and Sringi situated at the peak of the Vindhiya Mountain. Lalita immediately went there and offered her respectful obeisances to the sage. Upon seeing this lady, the sage inquired, 'O beautiful one, who are you and where do you come from? Why have you come here and what duty will you perform here?'

"Lalita replied: "O great soul, I am the daughter of the great and kind hearted Gandharva named Viradhanva. My name is Lalita and I live in this forest with my husband. He has been cursed by a ferocious serpent and is now in the form of a demon. O brahmana! I am greatly indebted to you for your kind darshan and have no means of rescuing my husband myself. Please, as a great brahmana you must surely have the ability to help. If there is at all some way of atonement that will remove this horrendous afflication, then please; tell me!"

"After hearing Lalita's pathetic request, the sage Sringi said, 'O daughter of the Gandharva, in a few days time during the waxing Moon of the Chaitra month. There is a munificent Ekadasi day, known as Kamada. By observance of this day all one's sinful reactions can be completely annhiliated. By following this (vow) and giving the entire merit to your husband, all one's desire's will be fulfilled. Then, by the influence of this merit your husband will immediately become freed from the curse."

"O King! Being instructed in this way by the sage, Lalita gladly observed the vow of this Ekadasi. On the day of Dvadasi, Lalita gladly sat in front of the brahmanas and the Supreme Lord Vasudeva and announced: "I have observed the Ekadasi vrata as you reccomended, I have abstained from food and water for the duration and am now gladly offering my results unto my dearest husband. I pray that my piety will remove his demoniac condition and alleviate our suffering."

"As soon as Lalita had finished her prayer, her husband-turned-
demon, 'Lalit' became freed from the reactions of his sins and regained his divine Gandharva form. From that time on Lalit and Lalita lived happily together."

"Lord Krsna concluded, "O Maharaja Yudhisthira! O best of kings! Anyone who hears the narration of this most charmingly blissful day should certainly observe it to the best of his ability. There is no better vow as it can eradicate even the sin of killing a brahmana and easily counteracts demoniac curses."

'Kamada Ekadashi

The untold glories of Kamada Ekadasi are described in the Varaha Purana in a delightful conversation between Maharaj Yudhistira and Sri Krsna.The king asked: "My dear Lord, crowning jewel of the yadu dynasty. Please enlighten me about the nature of this most auspicious day. Kamada Ekadasi. Please accept my humble obeisances and advise me how one should observe this Ekadasi that falls during the month of Chaitra while the moon is waxing. Please also describe what the benefits of such observance are and advise me how to reap the result."

"Sri Krsna replied: "My dear maharaja Yudhisthira, please hear attentively the description of this Ekadasi day which has been recorded in the ancient Purana. One time Maharaja Dilip, the great grandfather of Sri Ramacandra, asked his dearly beloved and most magnanimous spiritual master Vasistha, about the name and procedure for observing this Ekadasi, 'Kamada' which occurs during the month of Chaitra (March/April.)

"The saintly & sagacious Vasistha replied, 'O my dear King, naturally i will fulfill your desire to hear the glories of this Ekadasi day. The name of this inscrutably alligned, constellatory opportunity is Kamada. The essence of such a day is the realisation of the delineation of lust and love; and knowing the difference between the two. This sacred Ekadasi burns all one's sinful reactions to ashes and awards the observer the privelege of having an intelligent and confident son. Now, please hear the glories of this Ekadasi."

"Once, in the city of Ratnapura (Bhogipura) there was a great and venerable king known by the name of Pundarika. He was accompanied by his joyful and kindly munificent subjects which included the Gandharvas, Kinnaras and the Apsaras. In that sweetly opulent city there lived a fantastically beautiful Apsara named Lalita and a handsome, regal Gandharva known as Lalit. They lived happily as husband and wife and were consistently overwhelmed by each other's love; to the point of madhness. They were constantly engaged in sporting activities and relished each others company until their association burned at the heartstrings and knarled their brains to the point of exhaustion."

"One time in the court of King Pundarika many Gandharva's were engaged in blissful frivolities, they were singing and dancing and covorting in great bliss. Lalit sang with the Gandharvas although his wife did not, rather she danced in great ecstacy with the many joyous Apsaras. Due to the pangs of separation that Lalit was experiencing in separation from his devoted wife, he felt intense hankering and dove into an ocean of tears. His innunciation during his singing grew weaker and he forgot the words to many songs that he knew off by heart."

"Oh king, in that assembly there was one serpent from the Patala Region, he went by the name of Karkotaka and knew well the mystery of this situation. He complained in a greatly thunderous voice, "O lalit you have spoiled the perfomance here by your attachment to your wife, you have upset the taal (rhythm) of the piece and distracted the singers. Therefore i curse you to be a man-eater cannibal.'

"Being thus cursed by such a serpentine character, Lalit immediately transformed into a great demon and all could see there was fearsome fire in his eyes. When lalita saw her husband's terrifying form she was extremely hurt and distressed. In intense pain and distress she spent her days and nights simply thinking of where to go, what to do and who to see. However, her fears allayed she felt no understanding of where she was, what she was doing and who she was seeing. She was simply lost on an ocean of delinquent separation. Surrendering all embarrassment she lived with her husband in the forest."

"Once, while wandering within the dense forest with her husband, Lalita saw the most sacred ashrama of the sage and Sringi situated at the peak of the Vindhiya Mountain. Lalita immediately went there and offered her respectful obeisances to the sage. Upon seeing this lady, the sage inquired, 'O beautiful one, who are you and where do you come from? Why have you come here and what duty will you perform here?'

"Lalita replied: "O great soul, I am the daughter of the great and kind hearted Gandharva named Viradhanva. My name is Lalita and I live in this forest with my husband. He has been cursed by a ferocious serpent and is now in the form of a demon. O brahmana! I am greatly indebted to you for your kind darshan and have no means of rescuing my husband myself. Please, as a great brahmana you must surely have the ability to help. If there is at all some way of atonement that will remove this horrendous afflication, then please; tell me!"

"After hearing Lalita's pathetic request, the sage Sringi said, 'O daughter of the Gandharva, in a few days time during the waxing Moon of the Chaitra month. There is a munificent Ekadasi day, known as Kamada. By observance of this day all one's sinful reactions can be completely annhiliated. By following this (vow) and giving the entire merit to your husband, all one's desire's will be fulfilled. Then, by the influence of this merit your husband will immediately become freed from the curse."

"O King! Being instructed in this way by the sage, Lalita gladly observed the vow of this Ekadasi. On the day of Dvadasi, Lalita gladly sat in front of the brahmanas and the Supreme Lord Vasudeva and announced: "I have observed the Ekadasi vrata as you reccomended, I have abstained from food and water for the duration and am now gladly offering my results unto my dearest husband. I pray that my piety will remove his demoniac condition and alleviate our suffering."

"As soon as Lalita had finished her prayer, her husband-turned-
demon, 'Lalit' became freed from the reactions of his sins and regained his divine Gandharva form. From that time on Lalit and Lalita lived happily together."

"Lord Krsna concluded, "O Maharaja Yudhisthira! O best of kings! Anyone who hears the narration of this most charmingly blissful day should certainly observe it to the best of his ability. There is no better vow as it can eradicate even the sin of killing a brahmana and easily counteracts demoniac curses."'

Zee Telugu Omkaram Yogam Kshemam 31st March 2015

Zee Telugu Omkaram Yogam Kshemam 30th March 2015

Kanakadhaara Stotram in Telugu

కనకధార స్తొత్రం

అంగం హరేః పులకభూషణమాశ్రయంతీ - భృంగాంగనేవ ముకుళాభరణం తమాలమ్ |
అంగీకృతాఖిలవిభూతిరపాంగలీలా - మాంగళ్యదాస్తు మమ మంగళదేవతాయాః || ౧ ||

ముగ్ధా ముహుర్విదధతీ వదనే మురారేః - ప్రేమత్రపాప్రణిహితాని గతాగతాని |
మాలా దృశోర్మధుకరీవ మహోత్పలే యా - సా మే శ్రియం దిశతు సాగరసంభవాయాః || ౨ ||

విశ్వామరేంద్రపదవిభ్రమదానదక్షం - ఆనందహేతురధికం మురవిద్విషోzపి |
ఈషన్నిషీదతు మయి క్షణమీక్షణార్థం - ఇందీవరోదరసహోదరమిందిరాయాః || ౩ ||

ఆమీలితాక్షమధిగమ్య ముదా ముకుందమానందకందమనిమేషమనంగతంత్రమ్ |
ఆకేకరస్థితకనీనికపక్ష్మనేత్రం - భూత్యై భవేన్మమ భుజంగశయాంగనాయాః || ౪ ||

బాహ్వంతరే మధుజితః శ్రితకౌస్తుభే యా - హారావళీవ హరినీలమయీ విభాతి |
కామప్రదా భగవతోzపి కటాక్షమాలా - కళ్యాణమావహతు మే కమలాలయాయాః || ౫ ||

కాలాంబుదాళిలలితోరసి కైటభారేః - ధారాధరే స్ఫురతి యా తటిదంగనేవ |
మాతుస్సమస్తజగతాం మహనీయమూర్తిః - భద్రాణి మే దిశతు భార్గవనందనాయాః || ౬ ||

ప్రాప్తం పదం ప్రథమతః ఖలు యత్ప్రభావాత్ - మాంగళ్యభాజి మధుమాథిని మన్మథేన |
మయ్యాపతేత్తదిహ మంథరమీక్షణార్ధం - మందాలసం చ మకరాలయకన్యకాయాః || ౭ ||

దద్యాద్దయానుపవనో ద్రవిణాంబుధారామస్మిన్న కించన విహంగశిశౌ విషణ్ణే |
దుష్కర్మఘర్మమపనీయ చిరాయ దూరం - నారాయణప్రణయినీనయనాంబువాహః || ౮ ||

ఇష్టా విశిష్టమతయోzపి యయా దయార్ద్ర - దృష్ట్యా త్రివిష్టపపదం సులభం లభంతే |
దృష్టిః ప్రహృష్ట కమలోదరదీప్తిరిష్టాం - పుష్టిం కృషీష్ట మమ పుష్కరవిష్టరాయాః || ౯ ||

గీర్దేవతేతి గరుడధ్వజసుందరీతి - శాకంభరీతి శశిశేఖరవల్లభేతి |
సృష్టిస్థితిప్రళయకేలిషు సంస్థితాయై - తస్యై నమస్త్రిభువనైకగురోస్తరుణ్యై || ౧౦ ||

శ్రుత్యై నమోzస్తు శుభకర్మఫలప్రసూత్యై - రత్యై నమోzస్తు రమణీయగుణార్ణవాయై |
శక్త్యై నమోzస్తు శతపత్రనికేతనాయై - పుష్ట్యై నమోzస్తు పురుషోత్తమవల్లభాయై || ౧౧ ||

నమోzస్తు నాళీకనిభాననాయై - నమోzస్తు దుగ్ధోదధిజన్మభూమ్యై |
నమోzస్తు సోమామృతసోదరాయై - నమోzస్తు నారాయణవల్లభాయై || ౧౨ ||

నమోzస్తు హేమాంబుజపీఠికాయై - నమోzస్తు భూమండలనాయికాయై |
నమోzస్తు దేవాదిదయాపరాయై - నమోzస్తు శార్ఙ్గాయుధవల్లభాయై || ౧౩ ||

నమోస్తు దేవ్యై భృగునందనాయై - నమోzస్తు విష్ణోరురసిస్థితాయై |
నమోస్తు లక్ష్మ్యై కమలాలయాయై - నమోzస్తు దామోదరవల్లభాయై || ౧౪ ||

నమోస్తు కాంత్యై కమలేక్షణాయై - నమోzస్తు భూత్యై భువనప్రసూత్యై |
నమోస్తు దేవాదిభిరర్చితాయై - నమోzస్తు నందాత్మజవల్లభాయై || ౧౫ ||

సంపత్కరాణి సకలేంద్రియనందనాని - సామ్రాజ్యదానవిభవాని సరోరుహాక్షి |
త్వద్వందనాని దురితాహరణోద్యతాని - మామేవ మాతరనిశం కలయంతు మాన్యే || ౧౬ ||

యత్కటాక్షసముపాసనావిధిః - సేవకస్య సకలార్థసంపదః |
సంతనోతి వచనాంగమానసైః - త్వాం మురారిహృదయేశ్వరీం భజే || ౧౭ ||

సరసిజనయనే సరోజహస్తే - ధవళతమాంశుకగంధమాల్యశోభే |
భగవతి హరివల్లభే మనోజ్ఞే - త్రిభువనభూతికరి ప్రసీద మహ్యమ్ || ౧౮ ||

దిగ్ఘస్తిభిః కనకకుంభముఖావసృష్ట - స్వర్వాహినీ విమలచారుజలప్లుతాంగీమ్ |
ప్రాతర్నమామి జగతాం జననీమశేష - లోకాధినాథగృహిణీమమృతాబ్ధిపుత్రీమ్ || ౧౯ ||

కమలే కమలాక్షవల్లభే త్వం - కరుణాపూరతరంగితైరపాంగైః |
అవలోకయ మామకించనానాం - ప్రథమం పాత్రమకృత్రిమం దయాయాః || ౨౦ ||

దేవి ప్రసీద జగదీశ్వరి లోకమాతః - కళ్యాణదాత్రి కమలేక్షణజీవనాథే |
దారిద్ర్యభీతిహృదయం శరణాగతం మామ్ - ఆలోకయ ప్రతిదినం సదయైరపాంగైః || ౨౧ ||

స్తువంతి యే స్తుతిభిరమీభిరన్వహం - త్రయీమయీం త్రిభువనమాతరం రమామ్ |
గుణాధికా గురుతరభాగ్యభాజినో - భవంతి తే భువి బుధభావితాశయాః || ౨౨ ||