Vaikuntha Varnan

"gandhdwaramduradharshaam nityapushtaam karishinim |ishwarim sarvabhutaanam tamihophavahyeshriyam||"

 

Saint Vadiraaj has written Vaikuntha varnane in four chapters 1.moksha sandhi  2.laya 3 srishti and 4 stithi sandhi .

This is directive lesson in the journey towards Moksha for a aspirant .It highlights the philosophy of Poornapragnya acharya in very lucid manner .

In the first sandhi after the mangalacharan Vadiraaj elucidates the three avataras of Vayu namely Hanuman , Bheema and Madhvacharya .Srimadananda teertha has brightened the lamp of true knowledge of Lord Vedavyasa  .

He has upheld that , the world in which we are living , the world which we are  experiencing and is witnessing with all the senses and more importantly breathing in the air of the world, such a world is REAL.

Those who claim that everything is FALSE [ MAYA ] , then very tongue with which they are claiming this also becomes FALSE .

How can a false tongue convey anything ? Then speechless such persons cannot argue further !

Thus stressing this logic Vadiraaj quotes the verse " dwasuparna sayujasakhay ........." from vedas [shruti] to bring out the point that ,

Jeeva and Isha are two different birds embracing the tree namely human body .

If a person teases the other in presence of others as " one without qualities " it is seen in the world  tempers rise with fury of anger . Then if such words are attributed to Lord Srinivas  how can they be accepted .

According to Vadiraaj swamy , this chapter is intended to give bhakti to the good and ethical people and increase hate among the uneligibles . Lord Vishnu has been declared  as the greatest in the inquiry made by rishis through Sage Bhrigu .

Such a lord's story [ harikatha] , if not heard ever by those  evil people ,such people's breathing is a mere exercise akin to the blacksmith's equipment . Such people [ who have no bhakti in Lord ], their mundane activities are also akin to the sporting pigs and dogs  at the enterance of city gates .

Their ears [ which have never heard a harikatha ] are akin to the  rat pits . Their eyes which have not rejoiced at the sight of Lord 's Idol are akin to owl . The tongue which has not sung the hymns of Narhari are akin to squeaking frogs .

• Did Parikshit not attain Vaikuntha ,listening to harikatha in seven days ?
• Did Khatvang King not attain the Moksha in just 48 minutes ?

Bhakti is paramount in Moksha sadhana . With Nirmal [ unadulterated ] bhakti ,whence one remembers Narayana continuously , souls reach Vaikuntha .

• Reaching the abode namely Vaikuntha [where Lord Narayana is ever visible to the souls ] is what is known as MOKSHA .
• The place that never perishes is known as Vaikuntha
• Vaikuntha is the only true dwelling [ everlasting stay].
• There Lord Narayana is visible always uninterruptedly in his complete full glory .
• Those who have attained mukti are known as MUKTA .
• Vaikuntha is the place where Mukta live ,without fear of return to mortal world ever .
• ONce entered in this world .one never comes back into the sansaar .
• once entered in Vaikuntha one is relieved from cycle of birth and death .
• Vaikuntha has no miseries
• Vaikuntha has no incompleteness .
• Muktas are always complete and happy in everyway .
• SriMahalaxmi with infinite forms serves Lord Narayana in Vaikuntha and also illuminates the Vaikuntha with her radiance akin to hundred crores of Suns put together , in all the 10 directions of Vaikuntha.
• Vaikuntha of Bhagavan Vishnu is above the satyaloka of Brahma .
• Untouched by miseries ,sidhdhas and sadhyas are enjoying in infinite ways  each and every moment uniterruptedly ,without end .
• All these experiences of happiness in the Vaikuntha is the result of service to the Lord Krishna's lotus feet .
• The bestower of such happiness of Moksha ie Lord Krishna's feet and enjoyer of the happiness ie Jeeva are different and in hierarchy . ie Lord is aiways different and  greater [ infinitely] than jeeva during sansaar , after sansaar ie  Moksha , and also during Moksha , such difference exists and conyinues , among Lord and jeeva and also among Jeevas .
• Such a difference is truth
• Such a  heirarchy is Also the TRUTH.

krishnarpanamastu

note : this is avery elaborate grantha and over next few weeks the translation of VAIKUNTHA VARNANE will continue .

Sarva Samarpana Gadyam- 10

" chaturgunadyupasan jignyasadyupasadibhi: swabimbaparoksha gnyanotpadaken manushyottamanaarabhya chaturmukhparyantanam panchvidh muktiyogyanam ch swabimbopaseenalingaapagame swaroopanandavirbhavvaichitrryanandapradagnyanena tvayi samarpiten tvatpoojaivaastu "

Lord Narayana has  to be meditated by manushyas as satya, gnyan , anand atma[ paripoorna] ;the four qualities , by devatas as many as qualities and by bramha infinitely through jignyasa through  shravan manan dhyana . By paroksha dhyan upasana , Lord blesses with  aparoksha .

Muktiyogya [ those eligible for moksha ] fall into five categories :

1. Devatas
2. rishis
3. pitrus
4. chakravartis[ kings]
5. manushyottam [ superior among men]

When these souls continuously meditate the bimba , such upasana results into disintegration of lingadeha from swaroop deha just as skin of the grain comes off the grain , rsulting in the manifesttion of swaroop ananda[ happiness inherent]

As each soul is unique and different and full of happiness , a vichitra happiness is manifested by the grace of God Narayana , this knowledge I attribute to the LORD [ samarpan ]

Linga deha has 16 kala [ dashendriya 10 , panchtanmatra 5,manas 1] ,anulingasharira , thereafter mahatatva sharira . This is covered by ahankaratmak anirudhdha sharira . Such a linga deha is beginingless . Jeeva has seven layers ;

1. Ishvar ichcha
2. jeevaichchadika
3. paramachchadika
4. linga deha
5. avidya
6. kaam
7. karma

These seven forces in transition to become a sthula deha [ outer body].

Anirudhdha deha is made up of ahankar and has presence of daitya[demons] in it to inspire the sins in us . These demons' activities do not reach mahatatva and linga deha and for this it is always protected by Lord Narayana in the form "Trivrat" till the disintegration of linga deha .

" Trittatha madiye shubhashubhkarmanormadhye ashubh karmanusarena tatprerit mukhyapranena tatvabhimani asuramaarabhya kaliparyantanam tamoyogyanam tamo duhkhanumane swaroopbhutduhkhatishay pradateti gnyanen tvayi samarpitena tvatpoojaivastu "

• I am performing both good and bad deeds .
• Owing to the sins and ashubh karma done in previous births , to reap those fruits of ashubh karma , demons [asur] inspire to sin .
• At that time , prayed by me in anguish , You inspire Mukhyaprana to punish those starting from tatvabhimani asuras till Kali [all tamoyogyas , one befitting hell]
• Then Mukhyaprana with his gada ,hits them to experience the miseries inherent in their swaroop deha of kali etc in the hell named mahatamas ,such endless miseries these souls are ordained by You as the LORD of Mukhyaprana .
• This knowledge of mine be your prayer
• I attribute it to you [ samarpana]
• Oh SriMoolRamachandra , I bow before you [namskaar]

||Iti Shri Raghavendrateertha gurusarvabhauma pranitam sarvasamarpana gadyam sampoornam||

Krishnarpanamastu

Sarva Samarpana Gadyam -9

"Anubhav kaal ghatith SriVishnu swaatantrasmritipradhaanak "

A Chetan [sentient] being has Gyan ichcha and Kriya . The kriya Independent of others' ichcha can be seen in Ishwar[ paramatma] alone .

But the knowledge that ' i am doing , i am understanding , i am desiring ' such a feeling  and its accomplishment is also seen in jeeva ., thus gyan ichcha kriya is present in the jeeva also.

But When Lord [paramatma] ignites  knowledge and then plants a desire and then gives activity[ prayatna] to jeeva[atma] only then a work [karma ] is accomplished by Atma . This is universally seen and observed and experienced . Thus this work is not accomplished independently by Jeeva . Hence jeeva's ability [ swatantrya] to accomplish a task is a grant of independence by Lord . Not self acquired or resident independence . Even his activity is not under his control .

• Paramatma , divides his inherent independence into parts and gives it to Bramha ,shiva etc  jeevas , as a pratibimba of his inherent swatantrya .[ this is "datta swatantrya "]
• Such datta-swatantrya is exhbited during karma accomplishment only by the ichcha[ desire ] of the Lord .
  • Thus we see three types of independence
  • dattaswatantrya [ granted independence]
  • swagatswatantra [ inherent independence]
  • sarvaswatantra  [ total indepence ]
• Lord Krishna gives a part/fraction of  swagat swatantra from his sarva swatantra [part as per the yogyata ,capacity, of the soul ] as dattaswatantra in the pratibimba as present in bimba
• This datta satantra is always there from beginingless time in jeeva
• such dattaswatantra  is manifested during experiences of the soul .
• This experience bringsforth the fact[rememberance , memory ,smriti ] that Lord Narayana is alone independent
• This manifestation during accomplishment of karma is also brought forward by Vishnu himself
• Narayana himself gives his  Vishnu smriti .

"Nitya naimittika kaamya bhedena , trividhavidyaashrit swavarnaashramochit sankalpita bhagavatpoojaatmak karmajanya phalenaaparoksha gnyanat poorvamantahkaran shuddhi dwara tadupaasken tata: param bhagavadichchaya  prapta nijagurupadishtaswabimbavishayakapoornasachchidanandatmak "

Karma is of three types nitya , naimittika , kaamya

• sandhyavandana , devataarchana , atithi pooja etc are nitya karma
• chaturmasa vrata , vishnupanchaka upavasa ,tarpana etc are naimittika karma
• one done with desires of fruits [ phalapeksha ] like special vrata ,yagnya ,mantra japa ,homa  to attain some desires is kaamya karma
• All these are done as kayik [ bodily] ,vachanik [speech], manasik[ mentally]
• Everything of such karma should be accomplished by the knowledge of space and time .
• knowledge once varna and ashrama is also important during such karma
• Varnashramochit karma should be done as pooja [ prayer] to God and such a  sankalpa is necessary to be done .
• Such three types of karma done in the above said manner will give antahkaran shuddhhi ,when done prior to Aparoksha gnyana
• Such shudhdhi will pave way for bimbopasana without interruption and obstacles.
• When done in continuous manner regularly uniterruptedly ,leads to pratyaksha of the Lord Narayana .
• I will release him from sansar bandhan ,such desire will be exhibited by me .
• then through jeeva's nija guru , a upadesha will be made to show the way for upasanA , THAT LEADS TO , pratyaksha of bimba roopa complete in all respect and inspirer of all the qualities ,that sachidananda ,atmaswaroopa Lord Narayana.
• This way Lord is  aparokshikrut .

krishnarpana

SarvaSamarpana Gadyam - 8

" Mukhyapranopasya "

That Lord who is meditated upon by Mukhyaprana .

All the souls are regulated by the Narayana .

'sarvasyahi pranetrutvat pran: narayana: para: ' - mandokya bhashya

Prana means regulator , Lord is the first/primary regulator . But LOrd regulatesevery soul vide Mukhyaprana [ Hanuman] . Thus Vayu is also known as Prana . Prana means one which is relentlesly at work .So Indriyas[ eyes nose ears etc senses ] are also known as Prana , but these senses exist till Vayu exists, hence Vayu is known as MukhyaPrana .  LOrd at all times ,at all places inspires these souls through Mukhyaprana and gets meditated [ upasya] by him .

" ramayukta purushrupatmaka "

Lord is always accompanied by Ramaadevi as purush . Laxmidevi is equvivalent to Lord in the qualities of time and space [ rest all other qualities she is infinitely inferior to him AND DEPENDENT ON HIM , REGULATED BY HIM] . She is different from him

Pramatma , resides in females in the form of females and among males he resides as male . In a human body ,from toe till head He resides in various forms supporting the body. All souls are known by the name 'purush' ,so ramaadevi is also known as purush as she has equally strong nature[attributes]  as the other souls . All souls are 'kshara purush' but Laxmidevi is 'Akshara purush '

'dva vimou purushau loke ksharashcha akshara eva cha ' - bhagavad geeta  , Lord is totally different from these kshara and akshar ,such lord alongwith Ramaadevi resides in the swaroopdeha of the soul .

" praadesh matra hrudayvyapak praadeshparimit sthaneshatmak "

In the outer body of the soul [ soul has four bodies :swaroop deha ,linga deha , aniruddha deha ,sthula deha] , inside the heart there is lotus . Here in this lotus  , Lord resides in the form of the sizeof  'praadesh' .by the name ' Isha ' .similarly he resides i the swaroopadeha ,of the size of praadesh of that body as well .

'praadesh ' means the space at the tip of the thumb , when thumb and forefinger are clasped .  God resides in the form of this size inside the heart of the human body . He similarly resides in all sub bodies in the same relative dimension .

' valagrshatbhagasya shatadha kalpitasya cha | bhaago jeeva: sa vigneya sa ch anantya kalapate '  as per these vedic words soul is of the sizeof  one hundredth part of  hundredth part of the edge of a horse's hair .

ie if a horse tail hair is taken and its edge is split 100 parts , take a part of it and split again into 100 parts , one such part is the size of a soul . it is 10000th part of a hair edge .

This jeeva has all the body parts in swaroop as well as in external body as well . Lord dwells in the heart of every body [ fourbodies ] in the size of the praadesh of that body . internally as well as externally .

" Dehantargat dehangushthaparimit  jeevaantargat jeevaangushtha parimit"

Lord is also present in the body of the soul to regulate the body , this form is of the sizeof  thumb of the external body , inside the soul he is again residing and regulating in the form of the sizeof the thumb .

so dually he is residing inside the body [ physical] and inside the soul , both by the size of relative thumb .

" swahrudaya kamalkarnikamoolastitha mooleshatmak "

Inside the heart where sushumns nadi exists ,there in each of the five subnadis of sushumna , five lotuses with eight petals bloom ,In every lotus Lord exists  at the bottom as the 'moolesha' .He has eight arms and bestows the awakening and activiy to the soul.

" Tavatparimitkarnikaagrastitha "

At the forefront , similar to moolesha , lord also resides as 'agresha' , here this form gives the dream state to the soul .  and n the lotus he resides with 'shankha chakra gada padma ,kaustubh ,kirit and other ornaments imparting deep sleep to the soul .

For the aparokshagyanis these three forms together form a bimba and firstly Lord reveals himself as ' Pradesh ' in the external body, this revelation is known as Aparoksha , and then with continuous sadhana he reveals his moolesha and agresha forms in a pratyaksha .

" bimbarupe ................................anukarita avasthatraya niyamak "

Among the shubha and ashubha karma of the jeeva ,considering shubha karma inspired by Lord dwelling in Mukhyaprana , directing the tatvabhimanidevatas to regulate the three states of activity , dream and deep sleep , such lord reveals his bimbarupa to the jeva and exhibits his Ishatva quality .

krishnarpanamastu

SarvaSamarpana Gadyam-7

"Pratarmaadhyandinsayamakhyasavanatraya tattatkalin tadabhimanivasurudraadityopasya"

• Human life is 116 years .
• pratahsavan 24 years
• madhyandin savan 44 years
• sayansavan 48 years
• total 116 years , this is poornayus
• When adhikmasa is added tota becomes  120 years
• pratah savan is governed by Ashtavasus
• madhyanin savan is governed by ekadash rudra
• sayansavan is ruled by dwadash adityas .
• Thus by being present in the jeeva , vasu rudra and adityas regulate his activities to form upasana of lord vasudeva .
• Thus Vasudeva is the chief abhimani regulator of the jeevatma .

" paramanu sambanditavatsankhyak "

Lord resides in the paramaNu [atoms] and also in the collections of these atoms forming infinite forms . He resides individually in each atom and also in another form inside a collection of atoms forming anant rupas . Such forms are also infinite as collections are infinite . Each collection is also consists of infinite atoms . Thus Lord exhibits his glory in such infinite ways by being vyapta in the Vishva "

"aharniyamak aharnamak"

Each year in a  human life[Ayus] of 100 years consists of 360 [Ahass] ie days . So total there are 36000 days in a human life .[ we have 36000 + 36000 nadis left and right side ,each governs a day in our life , the lord representing that nadi along with the abhimani devata ,tatva devata as present in that nadi ,rules over the day ] .

on a particular Ahas Lord resides by that name in that Ahas and also governs the material things that we use [enjoy,interact etc with] by the name of those things [jada , collection of atoms] ,though he takes the same name as that of the collection and Ahas ,Lord is still different from these ahas and collections .

krishnarpanamastu

SarvaSamarpana Gadyam-6

Brihati sahasra hymn from samaveda has 1000 shlokas .

note: - Brihati is a meter , this meter is proclaimed for a shloka of 36 syllables Aksharas . Kshara means ,prishable ,Akashara means imperishable . There are four kinds of chyuti in the life seen , one is that of loss of form like when water is evaporated it becomes vapour , water has undergone chyuti , loss of shape like ductile metals being beaten to cylinders and cones etc . loss of state as grains are ground to powder .

• Destruction due to cutting , moulding ,
• changes due to amalgamation ,
• changes due to processing
• changes on account of ageing .

These are all four kinds of chyuti , as lord does not undergo these changes He is known as Achyut . And also as all natural things created owing to chyuti are known as kshara , Those which do not perish in its minimalistic form are also known as Akshara . The sanskrit syllables are aksharas because they are seen in the space . Thus These aksharas are also governed by Hari rupas [forms of God] . Together these forms form a aksharmala mantra  . It is one of he ashtamahamantras .

As each akshara is a form of a god , 36 aksharas X 1000 shlokas form 36000 forms of God . Each form is unique and yet not different from the lord , Each can accomplish what Narayana in moolrupa can achieve but yet inside a human body they achieve only what is ordained as per the yogyata of the soul and his Karma . 36000 forms of male reside on the right side of the body and 36000 female forms reside on the left side . So every body , male or female has both these forms of God in their bodies . ie  A Girl would have her right side full of male form of Lord and a MAN will have his left side full of female form of the GOD . Thus one enters Gruhasthashrama only when the left side of female forms of  LORD in a man is achieved unison with the right side of MAle forms in a girl . This unison of forms through mantra is what known as MARRIAGE . And Thus Womans' female forms acquire unison in a husbands' left forms of LORD and thus woman becomes ardhangini , as what she carries in her body the same exists in the man by the grace of LORD due to resemblance of features of forms that the couples display .

Thus our body is supported by these 72000 forms and Lord in as many forms carries out our day today activity for us in the form of a huma body . Those who realize this , consider the human body as temple where lord exists in 72000 forms , with 72000 tattva devaas along with their wives . Thus entire deva samooha is in the human body . EVevry body that we see is a moving temple and presence of the devatas point out to the fact that it is primarily the Devatas that rejoice through the body and whatever the happiness that arises is primarily enjoyed by the deities and then the same is transmitted to the soul within the body as per his capacity .

As per his capacity means , actually the level of happiness [ happiness is jada ] as quantum  is much more tha what we actually experience . But we experience only a little bit of it , a greater portion being enjoyed by the tatva devatas according to their capacity .  Thus it can also be said when we are experiencing the dukha [sorrow] , the quanta of sorrow is very high and given to rakshasa and only a small bit is what relayed to soul as experience . Thus in every kriya it is primarily the tattva devtas and not we who are doing the karma and as per our level of participation in the karma we experience the sukha or dukha .

Also it can be said that everybody we see has this combo of tattva devatas and 72000 forms of Lord . Thus in everybody Indra and sachi exist and mate and primarily it is them who enjoy and give happiness to lesser souls .

{Thus when Indra actually touches a lesser mortal woman , he is still carrying out the same duty that he usually carries out inside the bodies . Thus devatas touching a human body cannot be taken as poluuting the body . and here Devatas still touch their counterparts only as their duties ordained to them by lord. [ This explains why niyoga was not unchaste for KUNTI etc] }

Krishnarpanamastu

SarvaSamarpana Gadyam-5

"Bruhati chanda ruk sahasragata shattrimshat sahasrahansaswaraakhyaakshar pratipadya tannishthatanniyamak "

Bruhati sahasra chandas is about 1000 shlokas or ruchas . Every ruch has 36 swaras and vyanjanas .So there are 36000 aksharas  representing to 36000 nadis in the   left and 36000 nadis in the right of human body . These 1000 shlokas each describe Vishva etc 1000 names of Vishnu in Vishnusahasranam . Each of 36000 akshara of brihati is also represented by a form of Vishnu [ Both male and Female ] , together these dwell in the human body in the 72000 nadis .

Bruh vruddhau dhatu in sanskrit points to the meaning of brihati as poorna . Thus Vasudev by name brihati resides in 36000 male forms in the right side and 36000 female form in the left . thus left side of the body represents wife and she is known as Ardhangini . These forms are prayed by the Bruha etc devatas residing in this nadis and Lord thus as present in this protects all the three types of soul .

SarvaSamarpana Gadyam -4

"svahridayamadhyastithasushmna nadi .................... tavatsankhyakedanadishu tattaadyogya tatkalanusar prapt tattannadisthith "

In the middle of heart of the human being ,there is sushhumna nadi . It has  nadi to its right  by name pingala  with  50 branches . similarly Ida to left also 50 in number of  sub nadis .

In these nadis namely Ida and Pingala exist

• 16  swaras from " A to Am Aha " Akaradi swaras ,
• 34 kakaradi [ ka ga ta etc] vyanjana 
• totalling 50 in number of Aksharas .
• Lord dwells in these nadis with the lordship of Aksharas ie
• Am Ajaya namaha ,.............
• kam kapilay namaha ,...............
• ksham srilaxminarsimhaya namaha etc;

As according to the capacity of the jeeva ,at the relevant hours, Lord as present in these nadis carry out soul's journey .

note: In the sthula deha [body] of humans , from the muladhar [ place between the testicles and rectum ] to the centre of the head[skull] runs a nadi by name Sushumna . It is composed of five sub nadis by name vajrika, arya, prakashini ,vaidhruti ,bramha nadi .

When this Sushumns reaches navel , it splits into Ida and Pingala to left and right side of the body . These Ida And Pingala end in the nostrills of human body , they are primarily responsible for the flow of breath and its porting to various parts of the body .

These Ida and Pingla furthers splits into branches to be spread across the body to form 72000 nadis in the body . Lord is present in these nadis , exhibits his qualities according to the capacity and karma of the /jeeva  . Tattva devatas also while carrying out the karma of the soul , carry out their upasana of Lord as present in these nadis of each and every human being .

krishnarpana

SarvaSamarpana Gadyam -3

" Hinkaradi shat saam Pratipadya "

Saamveda has six parts and each is presided by  the Lord by the same name . They are

1. hinkar
2. gayatri
3. rathantar
4. bruhat
5. bhadra
6. rajas

because Lord is prayed by these six saam , he is also known by name  SAAM ;

"ShatKaal Niyamak "

we have six parts in a day

1. pratah kaal      6-8.24 am
2. poorvaanha     8.24 - 10.48 am
3. madhyanha       10.48 - 1.12 pm
4. aparanha             1.12 - 3.36 pm
5. sayankaal              3.36 - 6 pm
6. ratri kaal                 6pm -6 am
1. krutyuga
2. tretayuga
3. dwaparyuga
4. kaliyuga
5. yugasandhi kaal
6. pralayakaal

these are also shatkaal and Lord  Sriman MoolRamchandra is the niyamak ,regulator for all these .

" Aniruddha Pradyumna sankarshana vasudev varaah narsimha shanmurtyaatmak "

these above mentioned six kaal are regulated by

1. Aniruddha
2. Pradyumna
3. sankarshana
4. vasudev
5. varaah
6. narsimha

Lord in this forms is also present in us , so at those different time periods , being externally in the time and internally in our body those forms inspire at those times the Tattvadevatas to regulate our appropriate karma and karya as prescribed at befitting those periods of yuga and time of the day .

note : as we have shat kaal in a day , yuga are also shat kaal for bramha and others ; entire kalpa is also a day for bramha .

krishnarpana

Sarva Samarpan Gadyam -2

Vishva : Lord Vishnu remains in the right eye of the beholder as Vishva to show him and give him the experiences of the real world. Vishva has 19 heads ,two legs and five hands . 19 heads are , 9 on left and nine on right with central head as that of Elephant . This was the upasya moorthy of Shri Vinayak[ ganapathy] , Vinayak after completing the upasana of this Vishva [Lord Vishnu]  became known as Ganesh .

" Vinayakastu Vishvasya gnyanat ait gajavaktram " -mandookya bhashya  mentions . Because this roop shows the world to everyone , and it is pertaining vishva and nara in general , it is also known as " Vaishvanar "

Vedas proclaim " shubham pibetyasau  nityam na ashubham sa hari: "  Lord only partakes the good in the world that the man sees and what is evil and unchaste unto the experience is not absorbed by the lord but only the soul partakes it .

TAijas : Taijas stays in the neck region of the body , more precisely at the place where there is man[mind ] . Taijas is akin to Vishva in limbs and heads . Taijas gives the experience of the Dreamworld in sleep . Because he cretes a vasanamay world in the antahkarna of the jeeva , he is known as Antah:pragnya

Svapnasthanah: Antahpragnya - mandookya upanishat

Pragnya : Lord as pragnya resides in heart of the body he gives deep sleep to the soul .  here lord  keeps only the knowledge of self , time and ignorance and withdraws all other things . [prakarshan]

Prakarshen na gnyapayati

here jeeva experiences a liitle bit of sukha happiness that can be observed in Moksha .

note : only satvikas observe this sukha as swaroop is sukhamaya , as daityas have dukhmaya swaroop they must obtain dukha in sleep as well , but Lord with his Achintyaadbhut shakti gives those daityas also sleep .

Awakening is shuddh satva activity dream is rajas and sleep is tamasik in nature.

krishnarpana

Sarva Samarpana Gadyam-1 [SSG]

Lord Narayana has three rupas namely

• Vishwa
• Taijas
• Pragnya.

Similarly we all have three states

• Jagruta [awakening]
• Swapna[dream]
• Sushupta[Sleep]

Human body has 1. indriyas [eyes ,ears ,nose etc] and 2. mind [manas] .When both are active then we are in state of awakening and we perceive things of the external world .[Jagruta avastha] This state is also regulated by Lord Vishva

When external organs are inactive but inner organs and mind are active we are in state of dream .[svapna avastha] . Here our body divides into two parts , one the physical body and second our kantiswarup . The physical body is in sleep but  this kanti svaroopa is culled out of the vasana that exist in the mind . With this a vasnamaya world is created which contains , vehicles ,roads ,buildings and people and we experience the dream just as if we are living in that world and our experiences we record as dream. Even in this state a soul is regulated by Lord Taijas as it is he who separates the kantiswaroop and creates objects of desire in the dreamworld culled out of our mind and vasana.

WHen both mind and indriyas are inactive we are in the state of deep slumber . This state is also regulated by Lord Pragnya .

All this state is regulated by Lord as present in Mukhyaprana in our body inside us. Mukhyaprana is jeevottama and is present in all the bodies and helps us to take breath in and out and sustains us and hence he is known as Prana. Mukhyaprana being present in us breaths 21600 times everyday . this breathing makes a sound of "So" HAM"  thus Mukhyaprana makes the japa of " Soham " [ Hansa mantra japa] in every body everyday every second . This gives us life and also life to everyone in the universe, the life force to live , thus Mukhyaprana [Hanuman] is the life of everyone in the world . He is primarily responsible to make us all feel as alive . Once Mukhyaprana stops this japa , we stop breathing and people say - he has kicked the bucket . Some say he has lost prana. Thus Hanuman is chief deity giving life to us by the grace of LOrd Vishnu . We must pray this lord as present in Mukhyaprana in our heart . [ Madantaryami Mukhyapranantargata sriman moolrama ],

Note: There are three types of soul, for each type Mukhyaprana does the same japa "SoHAM" , but it gives the anusandhana of different type to three different souls ,1 . soham [ I am like HIM] , but different from,2 I am like him as long as I am not Him 3. I am him ; The first believes in distinction and superiority of lord from the self attains Moksha . second one keeps returning to samsara and third one reaches hell . SO three different types achieve three different sadhanas and different gati but all are controlled and regulated by Mukhyaprana and Lord Narsimha according to their swaroop and yogyata.

krishnarpana

SarvaSamarpan Gadyam

Shri Raghavendra swamy has written many granthas to uphold Madhva Sidhdhanta of SrimadAnandateertha . Of these Pratah Sankalpa gadya highlights the resolution one has to make towards his future course of action during the day about to begin .

After we have competed our work by evening , we normally end our day by praying ;

" yasya smrutyacha namoktya tapoyagnya kriyadishu nyunam sampoortaam yati sadyo vande tam achyutam , kayen vacha manasndriyeirva buddhyatmnaa vaanusrutsvabhava: karomi yadyat  sakalam parasmai Narayanayeti samarpayami "

So we attribute everything to the lord.While such samarpana , what kind of thought and anusandhana about the our self , guru , Vayu and lord , as detailed by Acharya Madhva  has been beautifully captured by Shri Raghavendra Swamy in his Sarva Samarpan Gadyam .

Starting from " Jagrut swapnasushuptakhya avasthatraya niyamaka..........."  till ............" tvayi samarpiten tvatpoojaiva astu " ending thus Sarvam Narayanayeti samarpayaami .

If pratah sankalpa gadyam is a Sankalpa to start the day , Sarva samarpana gadyam is a KRishnarpanamastu at the end of the day .But highlighting role of MUkhyaprana in all the parts of dayand even while we are asleep , shows how devoted Shri Raghavendra swmy was to Mukhyaprana and Prana to the Mukhyaprana shri Vedvyasa .

starting from tomorrow , each shloka of Sarvasamrpana gadyam will be translated ....... May lord Vedvyasa bless us all .

krishnarpanamastu.

Mystical experiences at Tirupati continues again...

Year later I alighted at Renigunta to visit Tirupati Again . It was 1.30 am . I came out of the station , Just then a taxi driver came up to me and said HE would take me up to Tirumala directly [ normal route would be to take a bus to Tirupati and then take a special bus to Tirumala at the available time , this was a good time saver ] . I agreed , he demanded only Rs 200 . That was a bonus . Second he promised to drop just right before the temple to save my time for Darshan .

Then we moved on ,it was a comfortable ambassador car . I dozed off for next few hours and then  the driver called his acquaintance , he gave me tonsure at a nearby guest house, we reached pushkarni , I took a bath and wore a red silk dhoti and red shalya . The driver told he will leave me at a place where i could easily get a ticket for special darshan but that would still make me wait for four hours to get the darshan  as it was a holiday  and bramhotsavam was to commence . I was okay with it , he took me to somewhat backside of the temple , But no tickets were available , I requested for any seva tickets if available. But none were available . Sad as I was , Driver too said he had done his maximum bit , so he said lets drive back to main entrance , on the way he stopped at nearby pedestal [ it was still dark ] , his vehicle needed some attention , he got down , I too came out of the car .

By the footpath someone was sleeping with a blanket on. HE was alone and none other were there nearby . driver was busy with his car bonnet , he went to fetch water , I was standing by the foot of sleeping person.

Suddenly he woke up and asked me " swamy want to have a darshan " I said " yes but seems not possible ", He took some special pass kind of thing out of his pocket and gave it to me and slept again . I hurriedly went to the temple gates , looking at the pass , they took me straight to garbhagudi , Their I joined the archakas for the Tulasi pooja ,

I recited Vishnu panjar stotra , Venkatesh stotra , and gazed with indebtedness n bhakti [ I was so overwhelmed because God was so merciful at a papi , pamar like me , I didn't knew of single outstanding quality in me that would entitle me to such love and affection, thus I was indebted , and my only desire was to fall at the lotus feet again and again ] ,

After a grand tulasi pooja and aarti , I was out of the temple with full bag of laddoos . I was out of temple by 7 am . meanwhile my luggage was in the car itself , The driver was worried , he was waiting at the same spot , He was happy at my sight , I asked where was the person sleeping here , he said no one was there . I told him I had a beautiful darshan , He asked would I like to visit Padmavathy temple . I told I had a train back at 2.30 , would I be able to catch it . He said he would enable me . HE drove fast towards padmavathy temple , there was a huge rush , standing in the queue would mean , darshan by evening ,

I was still in red silk and shalya and tonsured head and Gopichandan , My dress was mistaken for a swamiji , just then some temple insider came by , looked at me bowed at me in reverence , I smiled at him , He welcomed me , with loud cry said , Swamiji had come , all of you give way in tamil , , everyone , cleared the way , I reached directly sanctum sanctorium and Srisukta kumkumarchana and pushparchana were done , with loads of prasadam , I was accompanied back to the car. I stood at the temple Main gopuram looked back ,made  a small prayer . I thought I might have done some good punya in my previous birth for such love is being bestowed by Lord and Laxmi devi . I decided I would serve all my life the lord and prayed for inspiration to do so . I resolved many other things in my life to lead a pious life to justify myself for such divine experience . But slowly I realised , my Parents and grand parents were famous for  daily serving food to atleast  150 people in their hay days , My gotra Mudgal rishi himself was known to be famous for annadana , perhaps being born in his lineage , I had inherited this punya to get such a closer  darshan of Lord  each and everytime . I was also afraid , whether this would end next time , or I was getting attached to this special treatment , but would that not mean I am overestimating myself ,me and mine [  I remembered Purandar dasa  song , "Garva yatako ninage  PAmara manuja ........."] , OH leave it . Let me be  a simple devotee of Lord .

Venkatramana Govinda Govinda .

Mystical experiences at Tirupati continues....

Few years later I decided to again visit the Lord VEnkataramana . This time I reached Tirupati by 11 am.

[ for those who do not know ; Tirumala is hill top ,where Lord 's Standing to bless us and Tirupati is foothill ,a bustling city , a bus has to be boarded to to go atop for daraan , at any given point of time  daily estimated 2 lakh gather atop and and at foothills and estimated 60000 take darshan everyday ,that leaves  few seconds of darshan for each after gruelling 5-6 hours of standing in queue for special darshan and full 24 hours in general queue ,this was way back ]

But on that day rush was unusual , the bus stand below itself was so full with people that a ticket way up could be bought only after standing in a queue for 5 hours ,and then after taking the ticket the bus to be boarded would be allocated after 1 hour , you reach Tirumala after another hour and then Darshan delayed for another day. But I had a return reservation the next day . So me trying to stand in the queue was ruled out as that would mean I would be missing my train back.

Oh Venkatesha ! Wont I be able to have your darshan Atop  As I was thinking this I , started reciting Venkatesha Srotra . Just as I finished " RAja dware pathed Ghore Sangrame ripusankate " , Who is Raja , Oh Lord You are the only King for me , mortals dont' make sense as Kings in its true spirit . Raja dware . I am at your doorstep , please Let me in !!!

As I was in these thoughts , a Very plush[posh] car came by  , a man in early thirty's  opened the door , asked me " hey We are only three people in this car , and going  for Darshan atop for the Lord , although this car is our own we plan take somebody smart with us , would you mind joining us  "

Oh what a chance  ! , I jumped at the offer and got onto a rear seat of the Mercedes . Inside the three people seemed quiet educated and all in early thirty's and well settled  People . I was an unemployed youth .After the initial introduction , two of them gave introduction as a GM in two of the best MNC 's in the country , for the third they dismissed him off as a big shot known to them .  Both were unmarried , one was a quite shy person and other was a over and over flirt . They used to stop at every sight of  young lass and he would get down and try to have a chat with her , nearly successful everytime , and as he came back he would make fun of the shy guy and show off his charming prowess . I dismissed it as saying you are in chandra dasa , it is usual to have such success with woman , but you would not be successful to people opposite to your dasa and rasi . HE dismissed my logic as just dogmatic view ,  I asked him take a bet ,  If he could get away with ease with the girl I show , I would walk up the hill , and I serially showed him girls opposite to his nature , and his every attempt was thwarted with either a slap or warning ,after eight attempts he admitted " either his charm has lost or what  was saying made sense " I said the second is more correct , as his dasa was intact , to prove my point , I showed a beautiful girl , and asked the shy One to go and just approach her , he was very reluctant " the smarter one having eight slaps had an adverse effect on him , But everybody forced him out of the car " As he approached her , it so happened they talked for pretty 15 minutes and refused to leave each others company till we had to horn back " { later they  married } . By now all  the three were very much impressed by my analysis , and asked me many questions about their future .

Slowly we reached Tirumala . I got down and thanked them and asked permission to move about my way towards darshan . They held my hand and said , " hey we have come all together we will have darshan also together " Then  as All three came out of the CAR a big team clad in white came Hurriedly towards us and whisked us away , they also pointed to me , and I was also included in the convoy , And within minutes  we were in garbha gudi and I had exclusive VIP Darshan .

"Except Gratitude and indebtedness that Lord took serious note of my words , my questions ,Truly oh Lord you are the King of this universe .As even this second time you made me feel special as You are very special to me , I bow before you with reverence and gratitude , and OH lord let not pride and dambhikta creep into me as I see you divine face and lotus feet , Venkatesha , let my Bhakti grow stronger and stronger and may you call me year after year this way "

As I came out wondering who among us was VVIP , I was introduced to the third Person in  the car by the other two , who was just smiling at me all the while [ HE was son of the personal friend of  then PM ] . and I came back along with them with lots of gifts and cards invitations to the station well before my return journey time .

Bharathi ramana mukhya pranantargata ShriLaxmi Venkatesh supreeto Bhava .

Mystical experiences at Tirupati

My trips to Timmappa did not start till I graduated . It was fear of seven and half saturn that made me first make up my mind to go to Tirupati. Just as the day on which my seven and half saturn [sade sati] started, the same morning I was in Tirupati early 4.30am . Well bathed ,I was standing at the gates of speacial darshan Vaikuntham about to enter ,[this was my first trip as an adult independently] , A temple employee came up to me , asked whether I have enough time with me , whether I could spend time till evening in he temple premises? As I had no other work I replied in affirmative .

Then the temple employee said " follow me". I asked where ? he said " we need witness " . For what " For counting of the amount in the HUndi " . It was interesting , I just followed quietly , Slowly I was taken to a room which had cameras all over and like a cage , inside it were variety of boxes ,steel filters etc . There were few khakhi clad people and few archaka and few accountants . One of the officers asked me to sign the register with my name and identity . Then One of the archakas took me to the garbhagudi [ the sanctum sanctorium where LOrd Tirupati BALAJI stands ] via a a backdoor ,the entrance through which main preist enters . They closed the curtain , the door of the garbha griha was closed . All the devotees were made to wait outside ,[ Darshan was closed for others ] NOw it was a exhilarating moment in my life , I the main priest and one more to do aarti were the only people  in the room before LOrd TIrupati Venkataraman ] A grand pooja was made , tulasi archana was done LORD was decorated with Flowers , Then he was bejeweled with ALANKAR and then a grand aarti took place for nearly 20 minutes I was standing before LOrd VEnkateshwara  all alone gazing at him , the beauty which two eyes could never capture , the smile that gives immense peace to the beholder , the lord in his all majesty  was just not enough to take eyes off or think anything else . WHen after aarti , I was asked to go back to the counting session ,I could not think how lucky I am to have started my day with a experience which perhaps could not have been accorded to most influential or wealthy , here I a humble Bramhin , my Lord had called me so close to him . It enhanced the bhakti in me , I felt earlier that Tirupati was the place only where rich and wealthy have their way the poor always spends days to see the Lord . BUT I was wrong , if you love God ardently , he calls you very close .

But I could not believe my luck still , as archaka took me to the counting room it was six am . The bags [hundi coins] were poured in the steel filters , and only five rupees coins filtered out , there were few accountants counting them , I was told to keep a watch on them , as cameras above were moving , Another filtered only two Rs coins ,some filtered only one rupee coins . The whole lot were counted as the counting completed of the coins , it was noted and shown to me , I had to sign each register after making across check .

Then Notes [currency bills] were counted , Then Gold and diamonds were separated , jewelleries and biscuits and slabs were separated , everything was weighed ,  All were noted down , by the time ordeal finished it was 11 am , a pretty five hours grinding inspection . The total was 43.237 lakhs of rupees and etc , and 20 kgs of gold silver and other articles . I signed the register . and As I was about to leave , Archaka held my hand , took me back to the Temple garbhagriha , all doors were close again and Darshan was stopped . The curtain closed , and agin for another 10 minutes I had a eyes full of Darshan , Archaka asked me whether I was satisfied , I smiled , [ CAN we have enough of NArayana]  , He took me to the bhojanshala , I had a sumptuous pulivogare , pongal , vada and curd rice , sweets . then the Archaka handed over to me a a loadfull of laddos and vadas in a plastic bag . He bid me adieu till the gates of the temple .

I was out of the temple by 12 .30 am .

This was my first day of Sade sati [ seven and half saturn ] Aye , saturn is not that bad man ' I said to myself ' . I thanked saturn to give one of the most exhilarating experiences of my life . THe more I think of it the more I fall at the lotus feet of VEnkataramana .

Bharatiramana Mukhyapranantargata Laxmi Venkatesha supreeto bhava .

BUt this was not the only  time , believe me dear friends ,Lord always gave me a  unique experience whenever I went to Lord's abode Tirumala Tirupati . more in next posts .

Mantralayam - The Mystique

I had very special inclination to rayaru [ i bet everyone has] , with every opportunity available I used to run away to Mantralayam even as we were living central India . In the earlier such visits I found I was slowly accomplishing everything i desired for during childhood ,just by chanting the name of Raghavendra Swamy .

Rayaru was Kalpavruksha [ celestial tree that grants everything] for me .Mantralayam became a mystique place  for me . The mysticism grew as I grew up . But suddenly all that changed , I no longer wished for material aspirations . This was strange , though I knew , I could get it by a mere chant , something in me was not allowing me to go for such practise.

This maddened me . Events were worsening day by day with some hard fought days approaching , but mind was not chanting for desires but instead chants became more intense . I thought perhaps this was effect of Bhagvadgeeta recital . Then I rushed to Mantralayam again . But this time I was not able to even perform seva , my mind wandering  , all I could do was visit the local library and read the granthas , upanishad vyakhyanas . BUT  my answer to the question as to why i am unable to make a sankalpa of ishta siddhi and chant the rayaru japa?

I asked a local scholar , can we really make kamya japa for Rayaru ? The scholar said , nishkaam karma is for the viraktas , for the normal one must employ kamya karma . Moreover , if you need something , don't you ask your father with right . and would you feel it as runa onto your Father  ! NO ! thus Rayaru is the father Figure , there is nothing wrong in asking him your desires.

BUT as I make a sankalpa , rayara dhyana becomes an impossibility ! whats wortha chant without a dhyana. But why am I not able to retain Rayaru dhyana moorthy . HAve I lost ishta siddhi , BUt when without desires , i chanted rayaru dhyana was a spashta , but at the same  time new shastras became clearer and clearer . Slowly I forgot ishtakamya prapti .

Then years passed by seva concept gave way to intense dhyana , no more My body would long for dehik seva , i spent most of the time in japa at tunga teera .

thirdly as I gazed at people around me i found even normal guys who did not have formal education seemed more rich in aura . the canteen guy was also nearly radiant .

I had kept all this thoughts very near to my heart , but One day i could not help but asked my guruji , what was all this about ?

My guruji said , this is a  common experience for all the people [sadhakas ] , Rayaru grants wishes in the initial phases with rapid frequency and slowly the phenomenon stops . why?...........[ next post]

Then he showed me many characters around , one was a staying in mantralayam for 12 years to accomplish something , he had come years ago with a resolution that he would achieve something but 12 years gone by ,he could not ............... [ the reason will be given in next astro blogs] .

Someone was practising 11 namaskara for five years , would not leave mantralayam, then there was a IAS officer retired , he had permanently settled down in mantralayam while on some quest . Many seers expressed sadness at non darshan of Rayaru even in dreams , whereas roadside people claimed they had a divine vision .

One couple had come to Mantralayam for a short visit , and in the after noon after a nap after sumptuous meals , hurriedly went towards the railway station , the train was about to leave back to mumbai , i was also along with them . we were helplessly watching the train speed away before us . Loss of ticket price and a overnight stay all were disheartening, Just then a the canteen bramhin boy came by[ he seemed little retarded ], laughing at us , said " raise your hands call back the train , say raghavendra raghavendra!  , your train will come back " The couple standing were gave him a wierd look , sad as they were , this was becoming another tease . The boy did not give up . he forcefully took the hands of  male among the couple ,raised it and shouted jumping , "Raghavendra Raghavendra ! " the man too hushed Raghavendra Raghavendra ! , and lo the train was coming back in reverse gear  after full fifteen minutes of departures , The driver and lineman ,gangmen all started fighting among themselves for having forgotten to halt for watering .[ Incidentally Mantralayam is a watering station , though officially the stoppage is less , under the pretext of watering trains stop unduly for long time ] .

ANd when we looked back the boy had left hurriedly , we could reach mumbai on same reservation. On my journey back next time I made it a point to inspect this boy and his day today activities . I asked my guruji what rendered this guy [ retarded ] so much aura . My guruji showed me early morning at 4 am this boy sincerely reciting vishnusahasra nama fills the tanks of the locals with a pitcher , thats his lively hood , but reciting vishnusahasra naama , while performing duties for livelihood . He cannot be a normal person.

Gopaldasaru has declared this place MAntralayam is easy for achieving siddhi . Here one need not perform full scale shraddha to pitrus , even if one says " oh father I give this to you and leaves something in Tungabhadra , reaches the manes just like gaya" Devatas reside in this vicinity .

Second I was introduced to a shopkeeper , who could just by waving his hands in air  could tell which part was affected medically ,or was about to get affected, He had mastered pranic healing , he waved from a distant of 10 ft at my uncle and said your heart has blockage , my uncle laughed it out . 10 days later he suffered a severe stroke [but survived ] .

This uneducated shopkeeper , how could he master this art , he waved his hands at my body , he declared I was suffering from abhichara , but since i had no desires in the heart , my vishudha and anahat were clean rest all were disturbed . had i nurtured any desires I would have become insane by disturbed anahat and vishudha .

This was real shocker I refused to believe it .But my guruji agreed with the shopkeeper . BUt guruji , I recite so many mantras ,vayustuti  , how come this happen to me. Because you do the abhichara has not entered your body it is revolving around you . " declared my guruji .

Then I said " i cannot take this like this , i need to inspect , if there is abhichara ,then what is the medium ?"

My guruji told lets go to his guru , we went to archaka of Panchamukhi [ a octogenarian spiritual master] . My guruji requested him to dispel my thoughts . The master smiled , he told I recite a mantra , holding your hand in my hand , I am clean of abhichara , you are carrying abhichara dosha , so my mantra will pull it towards me , the dosha will try to get away from me . so you will experience a jerk . if you get a jerk or a shock , you are affected , else you are not . 

I was a 28 years age well built man, he had crossed 80 so normally he could not pull me physically was a foregone conclusion . But as he recited mantra , i fell pretty 15 feet away in the meanwhile pulling the aged master along with me .

So it was confirmed I had the dosha , but what was the medium , from where did it originate , but who were my enemies ?

An astrological chart was cast , the chart showed the medium was on my body , the origin was in Egypt . now what was the medium on my body , the only thing I was wearing was a gold watch gifted to me as a part of business deal. The master asked me to remove it , he held it in his hands  ,it started jumping in air , then we decided it to put it in the rayaru hundi .

Meanwhile Rayaru restored my ishtasidhdhi and kamyasadhana . I went on to learn more and more things with every seva i continued at MAntralayam . But mysticism too continued with unravelling mystery .

krishnarpana.

Paramhansa

The Rajhamsa is a bird , which has a very peculiar quality  rejecting the impure and accepting the only pure. For example if milk mixed with water is given to it  , it drinks the milk and water filters out through its ears [ this is a popular thought although not witnessed in recent times as such birds are extinct now a days].

SImilarly in this world our karma is like a milk mixed with water ,

• milk is that which is intended by Lord , water that which is enshrouded by our desires .
• Milk is the prarabdha tatva of the karma and water is the agami karma .
• Milk is the pramatma gyana and water is the jad karma .
• MIlk is the knowledge in the karma and water is the attachement that comes with the karma.

The Yogi  who can absorb the paramatma tatva and leaves out the d tatva like Hansakshir nyaya is entitled to be known as PARAMHANSA .Such people do not have any karma lepa and are aparokshagyanis . ONly such people should ascend the peeth for sanyansa ,then they can be rightly called , VEdanta samrajya Chakravarti

Go Bramhanebhyo shubham bhavatu

All are not entitled to learn by reading or meditating on various subjects. Some meditate and learn , some read and learn , some learn from the mouth of bramhins. a larger chunk has to learn from the mouth of  bramhins . In other words , some can know things by themselves and others need some one to explain things to understand. Only bramhins are teachers and hence Bramhins if always in good condition and in swath avastha there will be braodcast of truth and Vedic literature .As after the thorough listening to shastras one needs to practice it and feel closer to God , God has kept his chal moorthy[ movable icons ] in a cow. Thus worshipping cow will be akin to worshiping all the dieties . Thus welfare of bramhins and cows ensures  establishing and flourishing vedic culture.

Abhimani devata

• Avyakta tatva - MahaVishnu
• JadPrakruti - MahaLakshmi
• MAhat -Bramha
• Ahankara -Rudra
• Manas-Indra ,Kama
• Eyes - Sun
• Ears - YAma
• Nose - Ashwini devata
• Jivha -Varun
• skin -ahankarik prana
• shabda - pran
• sparsh-apan
• roop -vyan
• ras- udan
• gandh-saman
• speech-agni
• hands-dakshprajapati
• legs-jayant
• payu-mitra
• upastha-manu
• akash-ganapaty
• vayu-mukhyaprana
• tej-vahni
• aap-varun
• prithvi-shanaischar

Aidhmandhwit

Lord Krishna reduces the excess  punya of his devotees . For this he is glorified in vedas as Aidhmandhwit. EXcess punya , ie punya accrued more than the capacity of a soul ,is an hinderance to the soul to attain moksha. Thus this excess punya has to be either exhausted by enjoying it . or destroyed by uncanny karma. [ enjoyments will naturally be those that are not befitting the grade of the soul ,thus he has to enjoy greater happiness, which he is not entitled to, or sin in a manner not fit to his status.

Example:

1. BAlaram being always in inebriated condition and commanding SHri KRishna . As Laxman he had done excess punya of serving RAm , now that has to be reduced by calling commanding Krishna and at times being unhappy with him , going against him during Subhadra marraige.etc
2. Karna siding with duryodhana and abusing pandavas , facing failure in every thing he undertook . As Sugreeva he had done excess punya and thus sided opposite Krishna to reduce it .
3. Sugreeva enjoying Tara on account of excess punya.
4. Gautam Losing his punya by cursing INdra
5. MAndhat losing his punya by cursing YAma to become sudra , Yama takes birth as Vidur .

krishnarpanamastu

Urdhwapundra

Urdhwapundra has to be worn bottom up . If one aspires to go to abodes above , he must prctise the urdhwapundra dharan. Wearing vertical pundras with gopi chandana ensures ,aatmashakti to flow upwards. Tiryag jantu are born tiryak and hence they wander laterally .tiryak means lateral . lateral are born animals and their movement is lateral . Men are born downwards and hence all their acts involve use of energy downwards and lose the shakti and go downwards towards hell.

thus those who aspire to go upwards to heavens and moksha should wear urdhwapundra , so says nardiya purana , vadhul smruti . In bhagvat it is mentioned gopis use gomaya to apply punda to krishna after putana samhara.

Pundra can be worn by soil ,gandha[sandal paste], bhasma and water.soil means gopichandana etc , gandha is applied during festivals or while dining, bhasma is applied during homas , it is homa sesha and not ordinary bhasma . water is to be applied when taking bath in holy rivers etc.

krishnarpanamastu.

Digbandhan

Vyahruti is the best digbandhan mantra . Everywhere there are demons and bhutas whose very job is to put some obstacles into good karma . Thus while  japa these attack from all the ten sides.Sadhak has to protect himself from these ,else his pooja phal is drainedout by these forces.

how does digbandhan work? Narayan  panditacharya in his Yogdipika says , every one has a nrasimha agni in his palms. By clapping thrice this agni is lit and intensifies . Then flames of this agni is used to dispel negative forces by clasping middle finger and thumb , the noise generated by clasp , aggravates the flames of this agni and with astra mudra we can drive away the negative forces and sit calmly in japa or sadhana.

krishnarpana

Krishna as Sarathi

The mahabharath is the war of senses on behalf of virtues and vices.KAuravas are vices [sins] and pandavas army is set of virtues[punya] . Bheeshma ,Drona ,Kripa ,pandavas etc are all senses . There is great friction that arises in this war that a man [soul] faces everyday.Lord does not interfere directly in this process . Yet he guides the sadhana of the soul [ Arjun] as charioteer seated in the chariot named life. Krishna is pandavpakshapati [ favoured towards pandavas] HE aspires destruction of kauravas [sins , agyana,vipareet gyana] and leads to Moksha.As krishna does not interact directly we see many a times illusions and sadness in our life.  We can overcome them only by abiding by him in our sadhana . ie keep faith in his sarathya. That means as krishna drives our chariot ,he is liable to take us anywhere according to his wishes. We must never doubt his intentions as to where he will take us and keep complete faith him that he will lead us out of darkness . At no time should we feel we  are commanding him because as sarathi he should take us to the place of our choice as well . But do we know the right destination. If we start assuming our independence over him ,it is a folly and leads to destruction like duryodhan and his brothers.But if we totally surrender to him like Arjun , we will win the war of senses and rein supreme with dharma on our side .

krishnarpanamastu.

Maryada Purushottam Ram

Bhagwaan Ramchandra , the son of Dasharath ,the very God has enacted many leelas [ acts that creat illusions in the minds of people] . All through the avatara Lord illustrated how a ideal human should live a life .Though he remained as simple as manushya , people extoled him as Maryada Purushottam Ram .Contrarily in Krishnaavatara however Lord showed his prowess as divine people dismissed him as just a Kshatriya or Yadav.

Yet certain incidents in Ramayana clearly depicted his divine nature

1. Vishwamitra asking Dasharath to send Ram to kill the rakshas [ These rakshasas could not be killed by Dasharath or any other kings nor could they be destroyed by the curse of Vishwamitra ]
2. Breaking Shiva Dhanush [ The whole world could not even lift the dhanush , but mere touch of Ram broke the bow]
3. Fight ensuing between Parshuram and RAM [ both are vishnu ] they appeared to be different and fought to create illusion.
   • Because , once there  was a demon named Atul ,he completed great penance and asked Bramha a boon that he wants to pervade the entire universe. As only Lord Vishnu alone can pervade entire universe , Bramha asked him to stay in a PArshuram's stomach . But he could pervade entire universe only till he does not think Vishnu as seperate from himself. ie There is no difference between Vishnu and his avataras and there is no difference among avataras as well .
   • As fight ensued between the Parshuraam and Ram , Parshuram enacted to be very angry with Ram as he was Kshatriya and also he broke the Shiva Dhanush which was given by Parshuram .
   • But Ram seemed to vanquish Parshuram and as astras flew towards Parshuram and Parshuram showed himself weak against it , Atul inside starteed fearing for his life and contemplated that Parshuram was different from Ram and he would die if any astra hits Parshuram.This contemplation killed Atul and put a stop to his allpervasiveness.
4. Accepting exile on Father's words rejecting coronation
5. Relieving Ahalya from the curse of Gautam by mere touch of his toe.[ clearly divine]
   • Not only Ahalya had shap vimochan ,this was simply not enough ; Gautam had cursed her in anger , she needed her husband's love and affection too mere restoration of body was not enough . {INDRA particularly had requested to restore love and affection between the couples]
   • Story goes , in olden days all the men and women were born equally beautiful and had same features common and equal . Thus there was no jealousy or misery owing to possession of beauty.
   • Bramha once insoected all the creatures looking alike , he felt bored and created a uniquely beautiful woman called Ahalya . everyone was amused by this new beauty and were secretly hoping to marry her.
   • Bramha after long thought called upon Gaitam to look after his new creation carefully till he finalises on the groom for her.Gautam took care of his new guest but never lusted her .
   • Impressed by the Gautam's dedication and indriya nigraha , Bramha gave her in marriage to Gautam .
   • Gautam had amassed a lot of punya by that time , this would hamper his chances of gaining Mukti . Those who have excess punya have to lose their punya either  by giving away the punya or losing it by misdeeds.
   • Indra hoping to bestow mercy on Gautam , planned to annoy him , he induced feeling of having enjoyed Ahalya in Gautam in wee hours , when he appeared in the guise of Gautam leaving his house.
   • Gautam cursed Indra to have multiple eyes all over his body .
   • Gautam cursed Ahalya [ who had not defaulted at all] to be a stone .
   • GAutam lost interest in the world and went away to forest for penance.
   • Gautam had lost his punya by cursing elders like INDRA.
   • Indra though not at fault had indeed felt bad for Gautam and recommended Ram  to restore love between the couples.[ love between the couples is not a independent feature of humans , even this is also dependent on God], if God wishes two people can always be locked in love]
   • But past incidents can disturb this peace and loving disposition , so INdra asked Lord Ram to give Gautam a vismarana [ forgeting ;selective amnesia] about this incident.
   • This incident shows how merciful lord Ram is !!!!
6. Using RAM BANA on a crow because it hurt his wife Seeta on the breast.
7. Running after Golden deer [ even though everyone knows such a deer does not exist ] and weeping for Seeta [ abducted]
   • There were few rakshasa who had done great tapasya and asked Bramha that they wanted to achieve Moksha .
   • Bramha granted they will achieve their goals only when they do not assume seperation [VIYOGA] between LAxmi and Vishnu
   • Laxmi Vishnu are AVIYOGI according to the VEDAS . LAxmi always resides on the chest of NARAYANA as  mole named Srivatsa ! Both Laxmi And Vishnu are equal in space as they occupy every part of the universe and space [ both vyakta and avyakta AKAASHA]
   • Thus Laxmi and Vishnu are never seperated from each other ;
   • Thus Narayana is known as SRIDHAR and Laxmi is known as AMBHRANI as they are never for a moment without each other's company.
   • Thus even when Ravan took [sitakruti] , seetha was still with RAM as Srivatsa .
   • Ram never missed his wife , but he enacted as a grief stricken man asking trees and clouds and lakes about the whereabouts of his wife Seeta.
   • This generated the doubt in the minds of the demons that Ram and seeta had seperated and they were not divine but mere humans who cry at mere separations and long for union. This thought entitled these demons perish from the path of moksha .
8. Hitting Dundhubhi with toe touch;
9. Piercing seven zigzag Tad Vrakshas with one arrow
10. Sitting before the Ocean to ask for a way .
11. Showing anger on the ocean to dry up if not appeared .
12. Building a bridge [ every stone scribed RAM floated on the water]
    • All the monkeys were writing RAM on the stones and it floated on the water to be cemented for the bridge.
    • Looking at this RAM lord took one stone and threw it the ocean , it sank .
    • STrange , you write his name ,it has a power to float ,but he himself throws it does not float
    • some say RAM naam is more powerful than RAM
    • This is faulty thinking .
    • Hanuman explains : BY taking the name of RAM we can float in the ocean named samsara [ jeevan maran] and reach the shore named Moksha [ Vaikuntha]; But if ,such lord Ram himself leaves his hand [support] onto us , then we are sure to be drowned in this samsara without recourse. Thus one must always engage in RAM NAMA!!!
13. Making a saashtanga Namaskara to Ravana
    • RAvana was a bramhin and learned , Lord made  sashtanga namaskara to illustrate ,all bramhins are respectable irrespective of nature.
    • When elders make a sashtanga to the lesser ones , their longevity is reduced .
    • Ram the lord is the greatest GOD , ravana is a mere soul , only GOD has right to the namaskar , thus by this namaskar Ravans punya was absorbed by the lord and his longevity nullified .
14. War with Ravana
    • Ravana with the boon of bramha had 10 to the power of 32  clones equally powerfull as Ravan hidden in a cave.
    • They all came out of the cave and ran towards the Lord RAM to attack him
    • RAM seemed to be still without movement ,yet all the clones of RAVAN died one after the other with arrows even before they emerged from the cave
    • Hanuman explains ; RAM was so fast in leaving arrows that it defied persistence of vision , thus he appeared still , yet within 1/10 of the second he applied crores of arrows to kill 100000000.............00000(32 zeros) in few minutes.Yet he appeared to others as if he was still doing nothing.
15. Agni PAriksha :
    • Ravana had never abducted real seeta he had abducted Seetakrutii ,enacted by INdra and Agni [ with Vedavati as instrumental Seeta].
    • HAving accepted it Ram  would have accepted a different woman .
    • Thus Agnipariksha was enacted to exchange it with original seeta who was his Wife .
    • Had Laxmidevi [ Seeta ] were to be in Lanka , Lanka would never have vanquished or Ravan would never have been defeated . Where there is Laxmi[ jaya laxmi ,vijayalaxmi etc] there cannot be defeat and misfortunes. Thus LAxmi could not have been abducted by Ravan to face misfortune.
    • Ram with Seeta ruled Ayodhya for 13000 years.RamRajya.

!!Ram rameti rame raame manorame sahasra naam tulyam tannamparanane!!

 

Let sri MoolRama bless all of us on this auspicious day of RAMNAVAMI .

krishnarpana

BHoot preta pisachadi bhayam nasti kadachana

At mantralayam , etherial beings cannot enter or remain seems to be a common belief. Also every stotra speaks of these beings causing terror can be kept away. As every other stotra or kavach or mantra phalashruti religiously mentions about these beings , it should have a paramount significance. So why is it found near temple areas . WHich authority allows them to stay near these sacred places.
Mantralayam is abound with stories of such beings present by the side of river tungabhadra . Those having a habbit of taking bath at 3 am can swear by rayaru and recount innumerable experiences with this ethereal forces.
Every new case that enters the temple premises recounts its own story and never fails to mention the peace it is getting in the vicinity.
Raghavendra swamy is so generous that he has granted peace and serenity to these unfortunate beings and allowed them to carry their remaining life in ethereal body in the service of lord Pradyumna .
But ethereal as they are their very presence emantes interest from humans and some sense of extra ordinary always appears in such interactions.
Many such beings are by the banks of tungabhadra surrounding the temple performing austere services, even places occupied by them if occupied by humans cause heavy disturbance , especially the south corners , where every one who falls asleep on the altar keeps falling down on the ground. many a times posseses seem to be very fond of teertha , what makes them aspire is relief from tantric activities ,that they have undergone,relief and taste of freedom from such captivity is assured by Raghavendra swamy.

Shabari

Did Ram actually eat shabari's uchchistha [left over] . No. According to shastra what we surrender to God is known as naivedya. There are lot of rules and regulation that applies to Naivedya. Naivedya has to be clean sacred and untouched by anyone before offering to Lord. Fruits are never washed before naivedya as they are thought to be offered to Varuna whle washing. As such every entitled gyani and bhakta [ a qualified bhakta is necessarily a gyani ] can never make a mistake of offering impure tasted food. However whateer we offer to Lord comes back to us infinitely and hence a real bhakta makes a maximum effort to offer the optimum elements to Lord . like the best food , best dress , best flowers. Sour fruits bring infinite sourness in life , Moksha is a sweet infinite fruit so obtain it one must offer sweet fruits. It is also known a tree which gives a sweet fruit all other fruits it bears necessarily are sweet. Also when a collection of fruits are present one fruit tasted ensures other fruits are also sweet At the same time , the whole collection is deemed tasted . while eating in a plate once a man touches his food in aplate it becaomes his uchchista for all bramhinical purposes. Others may not feel so. further this plate is not shared. as human body is considered abode of Lord and dining is navaidya to this lord , thus , once plate is not shared as it becomes uchchista [prohibited] when touched by others.
Sim ilarly when shabari tasted few fruits in a collection of the fruits to ensure sweetness and offered other fruits intouched by her to Lord . Lord Ram accepted it owing to her bhakti , but technically it was uchchista by very high standards. In this way Valmiki suggests Lord's grace on Shabari to have accepted her uchchista and never Sage mentions that Shabari offered half eaten tasted fruits to Ram .

Happy Yugadi to all .

Srikrishna -Sandhi doot

Srikrishna went to advice peace to Dhrutarashtra and his sons. But Duryodhan and other 100 brothers decided to imprison Lord.[ what a foolish thought] this thought single handedly entitled 100 brothers to die at the hands of Bheema . Even Vikarna [ who had showed off his knowledge of dharma in Draupadi vastraApharan episode without conviction] had now defaulted and became fit for death in war.
JAgatpati can he be bound , by nurturing such thoughts evil binds istelf forever in agyana and andhakaar. LOrd rightly shows his Vishwaroopa to Dhrutarashtra [giving him divyadrishti] and asks him to control his sons . His putravyamoha had reaped into a crop of kauravas [ the seeds of mind develop as sons and offsprings] heading for downfall. All other kauravas unable to see the Lord close their eyes. Dhritarashtra begs pardon from Lord and pleads to return to normalcy.
Here again worth noting is the point Lord chides Dhrutarashtra and not Duryodhan , he could have controlled Duryodhan's mind to get him devotional , but Lord does not do so . He left Duryodhan to attain hell .
Even though the entire world is in the control of Lord , he enacts as per the karma and swaroopa of the soul. Though Sandhi was not desired it was enacted to establish a norm of striving for peace in all possible manner sacrificing all personal motives . Thus importance of peace has been glorified in this incident.

Chakradhar

In Mahabharath Lord Krishna lifts the chakra to assault Bheeshma ! This is a very interesting scenario from the philosophic point of view. why? Because Lord had vowed not to particpate in the war. He had motivated Arjun to fight the war . Bheeshma was fighting a just war on behalf of Duryodhan only to honour his words [vow]. War was going on in its pace without seemingly any conclusive effects. This had upset Krishna [ God never gets upset, one gets upset only when something out of our control is bound to happen or happening or there may be fear of such events, these qualities cannot be attributed to Lord] Thus this act of Krishna is surprising. Bheeshma was just overwhelmed at the prospect of getting Killed by Vaudev and runs to embrace death. But Arjun halts Lord and persuades him to occupy his seat as sarathi.
So what was the purpose of this rash display?
If Krishna wished that Mahabharath should be decisive war , he can very well make it as all the warriors were his pratbimbas and souls under his command. He could have just spearheadeda fierce war within one of his devotees [ Arjun for instance was specially motivated for it].
Wasn't there a display of faultering on his words[ which God never does , but he threatened to do so , for whom and or what purpose?]
Was Bheeshma so invincible that he could be extolled by Lord in this manner . or was he angry on the Bheeshma for disrupting his intentions?.
Lord krishna is present in everybody's heart , he drives them to perform karma . But he never forces them , he creates ample opportunities to devlop the jeeva into a gyani and base his actions on pure knowledge , knowledge that gives insight into the mode of operation [karma] in accordance with hari 's intentions. Arjun had promised to wage a sincere war , but was very inefficiently fighting against Bheeshma , this was in no way a dharma yudhdha, Both Beeshma were behaving as if they were foirced to fight [as they cannot go against Krishna] and yet were not fully interested in fullfledged war. Bheeshma had a smaal hope that after few days of fight both sides will forget enemity and reunite. Arjun was in no mood to vanquish Grandsire [ it was akin to a freindly duel between the young and the old pals.] This was what upset Krishna heavily , one must abide by the lord , from the heart and not just by lip service. seriousness had left good senses of both the warriors . Thus krishna declared , " do not think I am dependent on you people to finish this war , if not adhered to the order [dharma] the I would myself finsih this in a second. [ While giving discourse of Geeta , Krishna had repeatedly told that I have decided to kill these kaurava and hence they are already dead. You will kill them Arjun , even if you fail to listen to my advice I shall get these evil killed , that too by your own hands , know thy to be subservient to me, but You shall attain hell ! but if willingly and with knowledge you perform this act , you shall gain fame and heaven and my apprecaitin] . This was what Arjun reminded again by this act. Hereafter Arjun fought with greater vigour. And Bheeshma gave away the desire to hold the post.
Those who are desirous of victory in war must meditate Lord as Chakradhar. When faced with many enemies this meditation will give immediate relief.
Krishnarpana.

Omnipotence

• Narayana is present everywhere! how?
• He is infinite insize . All jeevas are finite in the size.
• LaxmiDevi is also infinite insize.In this attribute she is equal to the Lord.
• Now when wesay infinite ,isit unidimensional ? no !
• God is infinite in infinite dimensions
• When he is present everywhere ,He is still capable of making himself available as finite [person in avatar]
• As vasdev he is vyapta,supports the universe ,yet he can appear within himself.
• While moving .God does not move like we move from oneplace to the other.When we move our movement is conspicuous by our absence at previous place.In case of God his movement does not pre-empt the previous presence.
• Thus he can appear anywhere without delay.
• Thus he can witness the entire world and everyperson simulataneously.
• This is achintyadbhutshakti of Narayana

Kashi Kshetra

One who dies in a kashi kshetra attains the Moksha! This is true , Lord Shiva has spent entire kalpa praying vishnu sahsra nama day and night in this place, When Lord appeared he asked a boon for the benefit of mankind that he who dies here whether it be a insect animal or man , be granted moksha . Lord Ram granted that of those who die here he will attain moksha for whom the Shiva himself will give upadesha of taraka mantra personnaly in his ears. 

This mantra was given to Shiva by Bramha . One who attains such a good fortune will live as sayujya of Shiva in amukta kashi and finally attain sayujya of Vishnu in Vaikuntha.

Tripur vijay

Shiva killed tripurasur . Vishnu and others became his weapons . This incident some highlight to exalt Shiva. But Vishnu and others give weapons their tejan[ agnigolak]  . As this weapon was under the supervision of Shiva it can be concluded these being subordinate to Shiva . But this is against vedas . This subservience of weapons has come as a boon to Shiva as a result of reciting Vishnupanjar stotra . It is not a natural characteristics of Shiva. Also Shiva kills Tripurasur by recting Vishnumantras . He asks for a boon to be the head of all animals , pashupati and being a Devashuka I should be able to kill Tripur . These are all well recorded in Kurma Purana.

The misuderstood portions are actuall from Kashikhanda of Skanda Purana which are deemed as Tamas Purana. Karna Parva of Mahabharath also stresses that it is Vishnu who is always present in Shiva [ and also by savouring the rasayana during vrushabhavatar as per Bhagavat ] Shiva could vanquish Tripurasur.

Narayana ,the embodiment of mercy

Narayana is merciful . But we out of ignorance usually blame him to be partial, hardhearted and one who does not care to improve the lotr of his devotee[we in context]. This usually happens when we try to pray ,more than pray obesessively demand from the God ,relief from the present difficult situation . If relief is not to be seen immidiate , then most of the people complain , the more devoted we are the more diffciulties are arising. The less devoted and sinners are making merry.
But this is not true.Narayana is merciful . he is atyant dayalu. The Bhagvat proclaims his merciful nature in every chapter . The reading of Bhagavat is recoomended only to bring out that steady and resilient mind about God's merciful nature and complete faith in him.
The response of God is directly proportional to our faith in him. Our faith should come out of Knowledge and devotion. and not on mere histrionics. The more firm our faith is the more quicker and stronger will be his grace on us. But at the same time He also bestows a blanket cover of safety on all propspective devotees as well .This can be only known by those who after having gone through an entire lifetime goes into introspection ,one definitely agrees that Gpd has been protective all through.
At the end of the day , the diffciulties are only way where he washes out our sins , firms up pour knowledge and faith in him. The more we have a doubt in our minds , the more miseries we face. even slightest doubts results into a misery.
Bheemasena is only person [jeevottama] who nurtures no doubt . rest all the beings have some or the other doubts on the Lord.
Satyaki thought Arjuna was equal to Krishna , Yudhisthira thought Krishna could not vanquish Jarasandha , Arjuna thought him at times as friend ,Nakula sent Krishna a notice to release tax in favour of Hastinapur ,dwaraka being subordinate state,Sahadev thought Krishna was the main reasons for all the miseries they were facing , even if he could avoid it he did not !
so on ,every one nurtures some ill will towards HIM , and this forms the rreason for miseries and further birth.
So one must study the shastras as per Srimadanand teertha to dispel all the doubts and gain Aparoksha Gyana

Gangasnana

Gangasnana gives one moksha. How?
By gangasnana one cleans up ones sins .When cleansed off sins , one's heart is pure [ shuddha antahkaran ] this facilitates the inclination towards right knowledge . this also induces one to read shastra or listen to puranic lore . This leads to Bhakti towards Narayana. Bhakti makes one make efforts towards Moksha and Bimbasakshatkara. This leads to Moksha . Thus ganga snana lays foundation towards Moksha. But mere Ganga snana does not one makes one go to vaikuntha. If somebody's questions after taking a dip in Ganges and asks " Look am I in Vaikuntha ?" This is the answer by Srimadananda Teertha.
krishnarpana

NARA in NARAYANA -AJAMIDHA

Ajamidha at the time of death , looked at his son named Narayana , he called him affectionately but could only utter nara , yet he attained moksha .Ajamidha had spent all his life in sins yet a last minute rememberance of lord gave him Moksha.
is it really possible?
Even greatest of Yogis fail to remember Lord in his full capacity and glory at the time of death . They somehow get attracted to some thing mundane [ like jad bharath getting attached to a deer] and go to that loka after death. Then ajamidha managed to remeber God at the time of deth . One who could not even spare time to do normal bramhinical duties all his life how could he immidiately recall the need to remember God at the death via his son's name.
Lesson obviously in the story is to keep the names of offsprings as that of lord Vishu to gain as much punya as possible and at the death a possible call to a son might result in callto the lord.
But in case of Ajamidha , he recalled the entire vedas at a strtch with the meaning of OM through nara and immediately his sins got burnt and instead of Yamaduta , Vishnuduta carrued him to Vaikuntha.
As in previous posts it is neccessary to remind that one gets moksha only after h has exhausted prarabdha. In case of Ajamidha [he was aparoksha gyani] only papa prarabdha was left . Thus he sinned all through his life[ as aparoksha gyanis do not have to bear the consequences of future papa as well , ther is no papa lepa] he could be brought back to mainstream muktiyogya gati by a novel means of calling the Lord's name at death ensuring Moksha. This highlights the merciful nature of Lord Narayana , who forgives the sins of a bhakta and grants him moksha by mere thought at death.

Haridarshan

• People say one gets moksha by seeing the God.
• Many Yogis meditate to see the lord .
• Many engage in the penace to get a glimpse of God.
• But Krishna was seen by everyone in the Mahabharath
• Why did everyone not go to moksha
• Duryodhana also saw the Lord
• Why diod he not go to Moksha.instead he went to andhatamas.

Seeing Lord is definitely the last step in attaining the Moksha.But Lord has to be remembered with complete knowledge and devotion [ to one's extent of capacity] . this capacity if not acquired then one always makes some kind of mistake in understanding the Lord ,even when he is present before us or in the mind in the dhyana.

Hwen we completely understand him to best of our capacity and then when we recite Om with complete understanding [nidhidhyassana of all the concepts [guna] of God as per our complete swarup gyana after aparoksha] then such a recitation will cause openeing of sahasrara AND moksha.

In avatar due to our karma and lesser understanding , even when we see him we may mistake him for a relative ,friend ,or human. our mind cannot be completely be conscious of his almightiness . Even the greats like yudhisthira and Arjun faltered on this . Thus they were coreccted by th Mukhyaprana.

So Knowledge is more important than seeing the God. Gyan comesd by upasana of Mukhyaprana and vedvyasa. .

Duryodhan and others though only of hate when they saw krishna and thus it resulted in narakaIts frought with danger with less knowledge when faced with lord . thus even greats have trembled fearing his displeasure . and declared " oh lord we are incapable of praying you as we do not know your glory , kindly give us the knwoledge to pray you and praise you " .

krishnarpana

Antaryami

Prahlad had a dream that Lord would appear to him in the form of Narsimha. Firmly believing it , he started meditating on it. He also induces other rakshasha students into bhakti of hari. Finally when His father asked him if his God was present in the pillar , he affirmed , with his sword Hiranyakashipu broke the pillar , but Narsimha emerged from it and killed the Hiranyakashyap. Lord was in a ferocious form , all the dieties had gathered to pray Narsimha , but none had enough courage to approach the lord. He was akin to pralaya rudra which makes a hat out of te bosy of Rudra the ahankar tattva.
Thus everyone made Prahlad as frontrunner to pacify Lord as it was on his request that lord appeared. Lord licking prahlad affectionately , asked him to ask for a boon. Prahlad denied. As his bhakti was nishkaam one and he desired nothing but lord 's bhakti. Lord repeatedly persisted in coaxing prahlad to seek a boon. He offered him three worlds' lordship , even moksha etc but prahlad refused to seek them . After much insisitence Prahlad spoke thus " oh lord , externally you seem to be coaxing me to seek a boon , but internally [ as antaryami you seem to be inspiring otherwise] ,oh lord this is but your leela , you are the regulator of minds of the people .

note : even our minds are regulated and controlled by the Lord. thus externally when he apppears to be asking to seek the boon , internally he inspires the people to go according to Dharma . Dharma is nishkaam karma. satvik bhakti . karma only for Vasudev prithyartham.
krishnarpana.

Gayatri and surya

Some say Sun is the main deity prayed by gayatri . But puranas say , Sun is troubled by Mandeh Rakshasas during sandhya . Valkhilya rishis give gayatri  arghya during sandhya and mandeh gets killed giving relief to the Sun. THe mantra which gives relief to Sun how can it be guided by Sun.Sun himself is protected by this mantra. So sun cannot be prime deity of Gayatri . Its Narayana in the Sun who is meditated as gayatri. Sun is his pratima [idol] ,just as idol in the temple is not god ,but God resides in it ,similraly sun is not gayatri , Gayatri resides in Sun.

note : at every instant some place on the earth is experiencing the sunset or sunrise , thus Mandeh trouble Surya all the while and Valkhilya rishis who adorn the wheel of the Chariot of Sun are ever engaged in this arghya dana. Gayatri protects Sun all the time.

Krishnarapana

Goja Adrija

• Lord alongwith Garuda Sesha and rudra resides in the forests by name goja adrija  to protect the wild animals ,birds and snakes.[he resides in these animals by those names ]
• Narsimha resides in forests
• Vamana in plains
• Keshava in the mountains
• Trivikrama in the air
• Matsya in the water
• Those devotees who remember lord in this roopas at theses places are always protected.
• But unaware of these roopas humans are engaged in amassing wealth , progeny and women and occasionally remembering the tradition prays to lord asking for the boons ,just as the animals, while drinking water in the pond , after seeing the moon's reflection go on to eat it too with enthusiasm.
• krishnarpana

Vyuh roopa

• Narayan, vasudev , sankarshana,pradyumna anirudhdha are the five vyuha roopas of Narayana.
• Narayana is in the earth
• Vasudeva in the water
• Sankarshana in Agni,fire
• Pradyumna in Vayu ,Air
• Anirudhdha in Akash ,ether
• This way lord protects us all
• Narayana is in clouds
• Vasudev in mist
• Sankarshana in lightening
• Pradyumna in the thunder
• Anirudhdha in the rains

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Mantra Rushi Chandas

Mantras are seen [drashtar] by the deities and rishis . Lord hayagreeva is the moola rishi for all the mantras. Subsequently they are seen by Bramha , Indra ,Guru ,chandra and varun agni etc. Rishis then see them and became popular in the world as initiators of mantra.

• While chanting mantra ,rishi is remembered by touching the head . It signifies as "I bow to you oh rishi who has given me this mantra for my benefit".
• Then chandas is uttered by touching the mouth signifying " May chando devata help me utter the verses or mantra in specific meter properly"
• Then the heart is touched mentioning the devata of the mantra signifying " Oh Lord I MEDITATE on you in my heart "
• Mahalakshmi is the presiding deity of all the chandas.
• The chandas gayatri is 24 syllables presided by Saraswati ,bharati,swaha
• ushnik is 28 syllable presided by Sangya
• Anushtup- 32 - rohini
• brahati- 36- tara
• pankti - 40 - wife of mitra varun
• tristup - 44 - shachi
• jagati - 48 - varuni
• For all vedmantras rigvedis should know Indra as rishi
• Yajurvedis should know surya as rishi
• Saamvedis should know chandra as the rishi.
• Narayana is the Devata for all the Vedas.
• krishnarpanamastu

Mantra

• Mantras consists of syllable aum
  
• beejakshara shri etc
• naam
  
• and namaha ,swaha, vashat etc
• Aum represents Vishnu
• Shri etc Mahalakshmi
• SHri also means one who is always wealthy [nitya srimantha]
• Only Lord Vayu is nitya srimantha
• thus shri also means Mukhyaprana
• Nama is of the deity whose mantra we recite
• namaha is the naman bowing [namaskar] that we mentally offer
• Thus every mantra itself declares that deity in question whom we are praying be pleased with us and thus be pleased the lord as present in Vayu in that deity
• Thus being pleased Vishnu bestow us prosperity to us.
• Those who recite mantras with this anusandhana only get results others do not !!!!
• Thus Vishnu is supreme denoted by Om followed by Lakshmi and Vayu .
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Trividh artha

All veda Vakyas carry three types of meaning.

• One mainly proclaiming Vishnu
• Unimportantly [subsidarily] proclaiming the Mukhyaprana
• tertiarily the deity in question

For example if we are inspecting a line " Surya Atmajagatatsuchakshu "

• Here Surya is primarily the Vishnu who is the centre of Universe
• MUkhyaprana is also interpreted as Surya in this case
• And Finally the diety Surya can also be dependently praised through this verse.

Thus even in case of Gayatri the main deity is Vishnu , secondarily as Amukhya devata Mukhyaprana and subsequently Surya . But Surya cannot be the main deity proclaimed as Gayatri as all the names primarily to Vishnu.

Thus in all Veda verses where other dieties are praised they primarily pertain to Vishnu and tertiarily to other dieties.

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Gayatri sadhana

"Dhi yo yo nah prachodayat " saying is to kindle sadbuddi [good senses] .Suryanarayana is prayed for such good senses to prevail. Of all the achievements in life ,gaining good senses [sadbuddi] is paramount . Without good mind all the material benefits gained are of no use. They do not sustain long and quickly dwindle away. Acts done with sadbuddi are longlasting . All the benefits to be of use to us and society they must accompany good sense ,such deployment of resources with sadbuddi can only be of general well being . Thus gaining of sadbuddi is foremost in accomplishing anyfeat by an individual , such acquirig of sadbuddi is aided by Gayatri and hence is of paramount importance to human beings.

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Mother Gayatri

We take birth from the womb of our mother .Our physical journey starts with this birth. Once gayatri mantra is given to us we take another birth .Our spiritual journey starts with this birth from devi gayatri. The light of knowledge is lit herefrom .Those who do not take care of their mother ,however good they may be, however illustrious their career  may be, however peak fame they attain ,yet their achievements are fruitless , nullified by God . Society does not acknowledge such feats as against neglect of mother .Similarly whatever knowledge is gained without the japa of gayatri ,All the sadhana neglecting Gayatri upasana is fruitless.It is akin to neglect of mother. One must always practice Gayatri.

Yogashastra Saara

Mumukshus resort to the practise of Yogashastra to achieve special abilities and gradually Moksha .One who practises yoga he is relieved of all sins day by day .ChittavruttiNIrodha ,this type of yoga enables one to achieve dhyan of Lord Narayan even amidst daily chores of life.

• By the pranayama namely Rechaka ,Puraka,Kumbhaka
• Yama niyama like ahimsa satya asteya bramhcharya aparigraha etc
• Chakshuradi Indriya Nigraha [control of senses]
• Dharana of type Khandasmruti [ability to concentrate in bits and pieces and regular intervals]
• Gaining control over antahkarana
• when one attains Dhyana of Sri Narsimha as the one who is without destruction, lord of everyone ,holding Gada [mace] , atisukshma among sukshma , complete with knowledge and happiness and one who controls the whole universe one attains samadhi.
• When one sitting in a lonely place ,concentrating on small light  the inner heart where the Lord of Lords Srinarayana resides ,That Lord knows all the minds of people ,resides in everyone's heart and one who can burn all the people like arani ,one must meditate this lord as ourselves subservient to him.
• This meditation should continue till aparoksha and even after that varnashrama dharma [karma] must not be left.
• Relinquishing the desires is TAPA , and the knowledge of difference between Jeevatma and Paramatma is VIDYA .Each without the other is like chariot without horses or horses detached with chariot .
• Just as rice is mixed with honey , these Tapa and vidya together forms best medicine for  disease named samsara.
• Just as two wings of birds enables it to rise towards its goal , these wings tapa and vidya in coherence gives the goal named Moksha.
• Vidya and tapa and Yoganishtha  as prescribed by Muni Harita ,when practised by Bramhin ,he very soon leaves his sthoola deha and lingadeha and achieves the Vaikuntha.

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Tvam Aashcharyosi Dhanyosi!

Shri Krishna alongwith his wives was dwelling in Dwaraka ,and all the kings of the time alongwith Kauravas and pandavas came to meet him on the Raivat mountain . Just as there was a big gathering , sage Narada came by and uttered " Tvam Aashcharyosi Dhanyosi" ,SriKrishna said "Dakshinabhissakam" ! everyone around surprised by this conversation asked LOrd to explain . Lord ordered Narada to explain ,he said thus:

• I had gone to Ganga and said " you are the superior ,none is equal to you " .Ganga said Varun is superior to me .
• I went to Varun and he said , I am supported by Uma Sauparni and Varuni named Prithvi .they are superior
• I went to Uma and she said the Parvat named Garud Shesha and Rudra is superior
• I went to Garuda and said you are wonderful [ashcarya] He said Bramha is more wonderful than me .
• I went to Bramha and said "you are most wonderful " He said my mother Vedabhimani Srimahalakshmi is Prakruti and more wonderful and superior"
• I expressed Vedaabhimani Lakshmi as most wonderful but she declined saying my husband who presides over Yagnya is Shri Narayana is most wonderful and superiormost"
• Thus as there is no difference between mool Narayana and his avatara ,I came to Sri Krishna and said " Tvam Aashcharyosi Dhanyosi"
• Lord said " Dakshinabhissakam" means
• Not only am I superior to all the beings but also my wife Dakshina is superior to all the beings. She is Savadhik superior and my superiority is Niravadhik.
• She being the part of his half of the body [ardhsharir] she is known as dakshina , she is in srivatsa as veda ,She is sitting on his lap as jnyana ,she is always near him as yagnya .
• thus jada tartamya is explained
• Ganga as wayer is superior to bodies
• Samudra is superior to water
• Prithvi is superior to samudra
• Parvat is greater than prithvi
• Mahattatva is greater than Parvat
• Veda is superior to Mahattatva
• The meaningful recitation of Veda is Yagnya
• Ritvij reciting Veda is entitled to Dakshina
• It is leads to Gnyana and
• finally God Narayana is superior most .

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Gyana Ichcha Kriya

Lord Narayana does not force the soul jeeva to enact any karma . On the contrary he has leased his  independence with respect to Gyana ,ichcha and kriya to the jeeva. So when a desire occurs in a jeeva ,his buddhi analyses with available gyana about the status of desire and then according to the conducive circumstance [ external anukula paristithi , which exists or acts as per our poorva janma karma] ,he makes a kriya [efforts] . Now nothing is forced onto him in this process. Jeeva is independent when it comes to desire . One can desire anything ,nothing stops from desiring . Nothing stops you from making efforts either. everybody is free to try out his luck .

But what differentiates one from another is Gnyana . It is knowledge that makes the difference between different people in pursuing their goals. Person with higher knowledge approaches a goal differently than a less knowledged soul at any given point.

Now we have a means to accumulate knowledge .Knowledge is  the only wealth that no thief can steal from us. Our actions though inspired by Lord [who is complete and of independent knowledge] yet we set out our actions as per our local knowledge [distinctly different from Lord] . This gyana is ever increasing birth after birth and experience after experience ,it fortifies . Our acts also so improves as per our gyana. Thus our ability to sin or punya is limited to gyana. One must make maximum efforts to gain gyana.

Thus lesser knowledged suffers more than the one with more kowledge. Mukhyaprana [Hanuman] has complete knowledge and hence he is untouched by grief. Lord gives knowledge when one performs nishkaam karma.

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||Na madida Karma balvanta vadare ,ni enu maduve Mukunda ||

Bhagavat Purana

A seed is sown in the soil and watered ,it springs into a tree with a strong stem ,branches ,leaves and Flowers . It will be laden with Fruits . Ripe sweet Fruits are the essence of the Tree in toto . The Fruit which has been bit [tasted]by  a Parrot is particularly [assuredly] very  sweet. Tasting such sweet fruit brings sense of pleasure and immense bliss.This is what is known in the world about the trees to us.

In philosophical world [vedic vangmaya] there is a Kalpavriksha tree which grows :

When seed of gnyana is sown in the soil[field of mind] and nourished with Bhakthi [devotion] , trunk named Vedas spring up ,with barks as upanishats and branches as rig, yajus ,sama ,atharva and many shakhas , upavedas and leaves of innumerable shastras [ when taken shelter under it, it gives cool shade and solace ] ,It has fragrant flowers of many Vidyas  and puranas as Fruits ,which contain the entire essence of Vedas . Of these various puranas , some are very ripe, And that which has been bit[tasted] by the Parrot named Shukamuni is assuredly very sweet ,It is Bhagavata Purana because it gives immense bliss named MOKSHA.

Note : Shukacharya ,son of Vedavyasa had a face of that of parrot , He was the first to learn Bhagavat and first to give discourse on it to Parikshit Grandson of Arjun , WHo after listening to it in seven days attained Moksha.

Krishnarpanamastu

Karma phala

Narayana is supreme Parmatma ,independent and jeeva is dependent .Everything is done by the grace of God .Everything is done by HIM and whole world ,our circumstances and consequences are all under HIM , Then why he adjudicates karma phala to us and makes us suffer or enjoy attributing it to US the soul[jeeva]?

The answer to this lies in gayatri " Dhiyo yah na prachodayat" !

God does not get acts from us by force or by making us helpless . He makes a soul act by inspiring his mind [buddhi]. This is known as prachodan . Man faces certain circumstances because of karma , God inspires his mind under these circumstances [through tatva devatas and rakshasas ] Soul owing to his nature and buddhi reacts to the situation through his ichcha ,kriya and gnyana shakti [which are datta swatantra by GOD], Thus his reaction results in karma phala and its subsequent lepa to the soul. This karma phala is attributed to soul because Jeeva out of his own buddhi attributes this to himself as 'I' and 'mine' .

If jeeva attributes it paramatma with 'krishnaarpana' then he will not undergo the karmaphala  consequences.

Krishnarpana

Akaash

• There are two akaash 1.Bhutaakaash 2. Avyakta Akaasha.
• Bhutakaash is one of the panchabhutas and is within the bramhanda.
• Avyakta akaash is outside the boundary or periphery of bramhanda
• Bhutaakaash is presided by Ganapati , Brihaspati and vasudeva.
• Avyaktaakash is presided by Laxmi devi and Narayana.
• Bhutaakaash  is primarily responsible for support of the lokas.
• Vasudeva in akaash supports the lokas.
• Bhutakaash manifests in shabda .
• Shabda exhibits the Akshara
• These also exist in shrotrendriya
• Both akaash and shabda are present in the ear.
• Akaash upachayen Shabdotpatti [ movement/disturbance in space gives rise to sound]
• Thus Blessings of Ganapathy is neccessary to success in study of shabdashatra.
• Ganapati can also be appeased by meditating in the akaash linga ie ,space between eyebrows and throat , or just above the jivhamula.
• Mind is also made of akaash
• Akaash takes the shape that which is rendered to it.
• Thus thoughts are modifications or impressions on  akaash
• Thus there can be as many thoughts as possible
• The thoughts can change as quickly as possible
• If for any reason akaash in the mind is stabda [still] the last impression becomes stagnant in the mind and man becomes unrealistic.[Manoroga]
• Thus for a good mind and sound study let us all pray Ganapathy antargata mukhyapranantargata Vishwambhar moorthy .

krishnarpana.

Bimba Pratibimba

Bimba is the God present in our heart . The jeeva is Pratibimba. Jeeva is shodashakala gynamaya swaroop deha . The one who resides inside the swaroopa as Paramatma is Bimba moorthy Narsimha. He is like the string that supports the flowers in a garland. He is like a fragrance in a flower He supports the entire universe and present in all the jeeva.

Bimba murthy of Ganesh will be like that of Elephant head [Vishwambhar] .Bimba moorthy of Sesha will be like that 1000 hood Sarpa.Similarly for Garuda it will be like  Bird. So God exists everywhere in different forms. Our bimba will be according to our swaroopa in Mukti as per our Yogyata . Though a serpent or animal faced BImba we can still be in a human form now.

Only nija swa atma guru can only give us a the real bimba dhyana , After this upadesha Bimbopasana starts and after many years of Bimbopasana Aparoksha is obtained.

Aparoksha entitles one to see everywhere God , Every human that see , we see the bimba performing in him and not the jeeva. Thus it is a state of very high electic happiness as we see Lord act everywhere and there is no lepa .

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Alli Nodidare RAMA illi Nodidare RAMA elli elli nodidaru RAMA| Avanige iva RAMA ivanige ava RAMA | RAMA RAMA

|Sarvam vishnumayam jagat|

HAPPY SANKRANTI AND PONGAL

CHAKRABJAMANDAL

OSHTTA PHIDHANA NA KULIDANTAI: PARIVRATA PAVI:

SARVASVAI VACH EESHANA CHARU MAMIH VADAYET

Aitareyopanishat-Three Births

Narayana enters the human body through food.This food becomes retas in the MAN . This retas is the essence of the man arising out of all of his limbs. It is held within oneself.

When this retas is sprinkled in a woman ,It is the first birth.This becomes a part of the woman as her other limbs .hence She should not be troubled by the husband. Woman should take care of her womb as the presence of divine in her.A woman who thinks thus ,should be taken care of.He who respects the mother and the son in the womb ,worships God present in the womb obtains all the wishes.

The birth of the son is the second birth from the womb onto the earth.The God in the son remains on the earth for sometime doing karma on behalf of the father. Then the God present in the father leaves him along with the jeeva and attains urdhwa loka.

When he is born in another place ,it is the third birth. Thus Vishnu protects the jeeva all through his births.

Note : When a man leaves  his retas in a woman , a part of him enters the woman , woman carries her husband's amsha. This is pratham janma . When woman gives birth , son born though a different jeeva also carries his father's amsha . Thus child is the father. This dwitiya janma . Here this amsha remains in the son and it is because of this amsha , whatever man does karma it is also distributed or experienced by the father. When father leaves this world , his amsha leaves with him ,remains with him in all the swarga and other lokas.When he is born elsewhere it is the third janma . But earlier amshas continue to reap benefits of the karma ,Thus god enables one to reap the karma through progeny in all the janma and runanubandha remains intact even if he is born elsewhere. The shraddha that he performs reaches him though he is born elsewhere and is unconnected physically ,his amsha stays connected with the help of Pitru devatas.

srikrishnarpanamastu.

OM-Pranava

• Om means one who is complete [sampoorna].
• OM is made up of letters A U M .
• A represents the state of awakening
• U represents the state of sleep
• M represents the state of dead
• A is the vishwa
• U is the taijas
• M is the Pragnya
• There is also a fourth state known as Turiya .
• All these states are under the control of the God
• Infact OM has eight syllables according to Shruti
• Now eight syllables  A U M Naad Bindu Ghosh Shaant Atishant
• These syllables are the manifestation of the rupas of Narayana
• They are Vishwa Taijas Pragnya Turiya Atma  Antaratma Gyanatma Paramatma .
• Realisation of the OM with respect to entire eight rupas only entitles one to Moksha
• OM CONVEYS ENTIRE VEDAS.
• From Om emanates entire syllables
• Akshara that emanate from OM like A E U ..... Ll Ksha etc are all Hari rupa .
• A is Ajaay namaha .............Ll is Llalukaya namaha
• Only sanyasi is ordained to meditate on OM the Pranav Mantra.

krishnarpanamastu

Karma & Gnyana

Shri krishna stresses importance of gnyana in Bhagavadgeeta .Arjun asks " if gnyana is so shreshtha [great] then why do you insist on doing Karma[ a bhayankar one at that ,namely war]waging a war towards kith and kin.
Here Arjuna is insisting he is not interested in War , he is more interested in knowledge that would ensure Moksha. But Shri Krishna says that leaving battlefield even for the sake of Knowledge and MOksha would lead him To hell , for a Kshatriya a war is most sacred than retiring to Forests.

Note : Most people keep claiming caste is not by birth but by qualities , anyone exhibiting qualities can take on the duties of the caste! ! !
For all such people ShriKrishna is sending a message that what is ordained has to be carried out.
Arjuna here felt strong desire for Gaining Knowledge and distaste for violence[ that too in the middle of battlefield]. Here he was exhibiting Bramhin like qualities of ahimsa and gyanarjan . He could have been ordained bramhinic status on account of his qualities and allowed to practise Tapa ,but Shri Krishna says You are Kshatriya and such thoughts do not suit you , you would get disgrace, ill fame on account of such act and would be labelled coward. WHY?
because a bramhin is a one who is born to both bramhin mother and bramhin father and also should have samskara of Bramhin , both are neccessary conditions and one in isolation does not qualify one to be a bramhin.

So Arjuna being born as Kshatriya Himsa was his dharma and war was his karma [vihit karma]
The beauty in the Bhagavadgeeta is that
what has been ordained as KarmaYOGA is actually accumulation of Gnyana !
What is Gnyana Yoga is actually carrying out duties as Karma with full accurate Knowledge.

So this sets pretext to the concepts of Karma Akarma and vikarma
Vikarma should not be resorted to !
Akarma is not possible at all
Karma [as per varna and ashrama dharma]should only be performed
This karma has to be a Nishkaam Karma
Nishkaam Karma leads to yathartha Gnyana.
Yathartha Gnyana leads to Paroksha Gnyana
Paroksha Gnyani after blessings of the Vayu and recommendation of SriMahalakshmi attains Aparoksha .
Aparoksha assure Moksha.

For all this Narayana's own will and grace is responsible and this is not got by any efforts of the Soul.
Once God decides " Yen Mochayami" I am going to grant Moksha to this soul , his spiritual journey starts.
So one gets MOksha only by the GRACE of the LORD NARAYANA .
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Ram Mantra

RAM -The name of the lord born as son of Dasharath is in itself a mantra. It is the best mantra available to tide over samsara.

• Ram means one who attracts the minds of one and all
• Ram means one who fulfills all the wishes of his devotees
• Ram means one who always gives happiness to his consort
• Ram means the  fire which burns its enemies to ashes
• Ram means one who is ideal and shows the righteous path
• Ram means embodiment of auspicious
• Ram means the infinite bliss
• Ram means the one who purifies
• Ram means the sacrificial fire that gives glory
• Ram means the peace that comes from within
• Ram means the greatest ever born

Ram Ram when uttered twice  becomes mahamantra .

• R- raktha [blood]
• A-asthi[bones]
• M-mamsa[muscles] gata papa kshayati
• the sins that are ingrained deep inside blood and bones and muscles/marrow[majja] are destroyed by chanting RAM once
• once destroyed these may try to re-enter
• when uttered RAM second time ,it prevents such reccurence

note : We suffer due to sins , sins are superficially ingrained onto the aura if it is less potent . When sins are grave ,they manifest into blood ,second stage would be when they penetrate human bones and lastly the sins become unbearable when they are in marrow. The more severe sins are manifested as mental disorders . the remedies to such sins are not possible , man suffers them ,only a holy saint has to take pity on these to relieve them of pain and unrest. But why worry when there is Ram mantra . just chant RAM RAM twice such sins will get destroyed and will never attack again.

There is nothing in this three world that cannot be achieved  by this mantra , it will be sheer waste of time reciting all other mantras without the knowledge of RAM mantra .Blessed is the soul who has mastered this RAM mantra by the grace of Guru Madhvacharya for his place in the abode of Purandara vittala is assured.

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|| Ram naam japiso hey manuja || AA mantra ee Mantra japisuvi keda beda|| Ram naam japiso hey manuja ||

Bho Yativarendra Gururaya Raghavendra

• Oh Raghavendra swamy ,protect me ,I am in your shelter ,I pray your divine presence in the Brundavana ,Please protect oh full moon of tattvavada!
• I have wandered from[holy] Place to Place to every place suggested and seen and passed by , I am vexed asking boons unfulfilled at these places, now I come to your pedestal [Mantralayam]-Please help me!
• I do not have any capacity to carry out austerities ,as I am dipped in desires and vices ,Niyamas are a very difficult for me to observe ,Yet I desire your blessings and I know you would fulfil my other wants also.
• I do not understand shastras , I have no knowledge of the language , I do not have any Mantra for learning , but I have cravings for SriMadhvas' teachings ,but I am short of intelligence and analytical skills, I have come to your pedestal with just a desire and no qualifications , Please besiege my heart and inspire these knowledge and learning and Please protect me , fulfill my desires.

Note: it requires lot of niyamas to acquire Punya and these punya purifies ones heart and induces one to study shastras . Study of Shastras require lot of Intelligence , language skills and grammatical and logical analysis to grasp the meaning in the treatise. Or you should have some kind of mantra siddhi of some devata mantra to understand the secrets of science from that Devata. or observes niyamas and strict ways of living to appease any diety in Temple to offer you a boon for the same. I out of ignorance ,polluted mind,and uncontrolled senses ,with no qualifications whatsoever as mentioned above [Though without them there is no recourse] I still desire to become a gnyani and desire to obtain all the wishes , I know you would help me !HOW?

By besieging my heart , staying in it , this will automatically purify me ,You are the only devata I know of ,who can teach me by inspiring it in my heart, You are the very embodiment of knowledge ,your presence in my heart makes me a scholar , You make my tongue speak very difficult topic lucidly , you make my mind think the intricate logic of philosophy , you make my heart sing praises of Lord Anantapadmanabh Oh Guru Raghavendra your name is my mantra to attain all the desires with   my one desire to visit your pedestal Mantralaya.

 

||Antarangadali nintu preriso Anantadrishadvaraye||

You need not be a scholar or need not do great piety ,need not wander in Himalayas or observe vrata niyama for siddhi , Just become a devotee of Mantralayam seer SriRaghavendra and surrender to his lotus feet , You will gain everything desired.

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Slavery to Guru ensures MUKTI

What's the use of  study  of Shastras again & again ? Passionate devotion is a wasteful exercise!!

Till we become a slave to our Guru , mukti is always a distant dream !!!

Mukti does not come :

• by mere learning of six shastras
• by gleaning  hundreds of upanishats and purana
• by mere reciting great epics and other good moral stories
• by mere lecturing confidently the philosophies
• by merely displaying a mala of tulasi/rudraksh
• by chanting crores of mantras through  japa mani in the palm
• by undisturbed  smear of the bhasma on the body
• by wandering into forests as ascetics
• by shunning the conjugal happiness of a woman
• by detaching bodily felicity and grooming

Mukti can only be had by reaching the abode of Purandar vittala [the one who has bestowed boons on Narada ] by enslaving oneself to the Great Guru Madhvacharya [MukhyaPrana].

||Guruina ghulaman aguva tanaka doreyadanna  MuKuti||Pari pari shastrava vodidare enu vyarth vayitu bhakuti||

Krishnarpanamastu

Shri Vishnu is supreme Paramatma

There is only Narayana as supreme entity and there is none equal or greater than him.

So what is the difference that exists between Soul/Atman and Paramatma ?

1. ParamaAtman is swatantra Independent , Atman is dependent paratantra. He is dependent on God for all his activites ,happiness ,bliss etc.
2. Paramatma is all pervading ,he does not have limitation in space.Atma  is limited in size ,it is of the size of 1/millionth part of edge of a single strand  horse's tail hair. [anurupa]
3. Paramatma exists at all times  in a same poornaavastha, Atman comes into this world after he is woken to srujya avastha by paramatma ,hence he has apoorna.
4. Paramatma gyana is infinite , Atman gyana is finite.
5. Paramatma does not undergo any organic changes in his body .Atman acquires a body and undrgoes organic changes of this body.
6. These changes bring about changes in the anubhuti of the Atman in realising self , Paramatma's anubhuti is not different from him.
7. Atman is either stree or Purusha [male or female] ,Paramatma is both male as well as female.
8. Atman as a male is dependent on Paramatma and female Atman for its sukha[ happiness] , Paramatma is swarata ,He enjoys his own rupas  ,His Narayani female rupa is present in the Laxmi devi and He gives happiness to her through this rupa with his Purusha rupa.
9. Atman undergoes Samsara [ life cycle of birh and deaths] Paramatma is never born nor dies.
10. Atman has to do sadhana to achieve its realisation of self ,Paramatma has no binding onto himself ,he has Achintyaadbhut Shakti[ making impossible possible]

krishnarpanamastu

SriRaghavendra Yati- Mahima

SriRaghavendra  Swamy is kalpavruksha and kamadhenu swarup for all those who are righteous and follow him on the way shown by him ,singing the praises of Lord shi MoolRama present in the Brundavan.

Raghavendra yati can bestow all the desired ,santan sampat ,parishuddha bhakti ,vigyan ,at the same time he will destroy all the undesirable qualities [bad characteristics,vices]in the body, some bodily disabilities,on account of doshas ,all these benefits come automatically to those who pray his lotus feet.

By his grace all kinds of vyanga[disfigurement] of body can be set right , childlessness is cured ,the worldly tensions vanish , even if someone is suffering on account of his previous sins [ mahapapa] ,he can obtain relief by the grace of this great saint through his padodaka.

When deeply meditating on his lotus feet , one can experience increase in his ,gyana ,bhakti,suputra,ayu,yashas[fame],shri[wealth],and punya.He can bestow mastery in all the subjects

He will destroy all the doshas like

1. agyana,
2. vismruti
3. bhranti
4. samshaya
5. apsmruti
6. tandra
7. kampa[vacha kantha mukha and other indriyas]

by chanting his mantra three times in a day  everything wished for can be obtained without doubt.

The capacity to bestow boons and destroy doshas and putright difficulties cannot be completely described , nothing is really unachievable by the grace of this greatest moon of the Madhva siddhanta.

just by namaskar one can obtain all the wishes , just by chanting his name one can obtain enormous knowledge.just by pradakshina of vrundavana one can get all the benefits of a theerth yatra and his theertha can give you punya of all the nadi snana.[rivers]

This world is full of illusive attractions that can distract the mind of the steadfast. this life is samsara akin to the ocean ,which is infinitely deep , and wide impossible to cross over . upon that it has waves of  delusions ,passion sweet infatuations,hurdles,and dissapointments .these waves bring back to the begining, time and again the ever drowning soul in this ocean of samsara. somehow if you sustain it then there are ferocious poisonous aquatic creatures like miseries and hardships ready to swallow us in this ocean. is there any escape from this situation?A deep thought with complete faith in the Raghavendra yatiraat is enough to get you across this ocean effortlessly , just raise your hands in distress of samsara and cry "oh guru Raghavendra ,please hold my hand ,pull me out " you are out of this abyss.

Such is the greatness of this saint ,we are all lucky to have him amongst us and Thank God for providing such easy way out .

Srikrishnarpana.

Sri Raghavendra Gurusarvabhouma

SriRaghavendra swamy fulfills the desires of the devotee instantly.

• How are desires fulfilled?
• There are so many saints and others who are also known for fulfilling desires. what is difference in these and Sri Raghavendra Swamy?
• What is the extra benefit that is assured in following SriRaghavendra Swamy?

1. Desires are fulfilled with the aid of Punya.
1. Punya has to be operating when desires occur in our mind ,then they get fulfilled . We say " I was lucky i got everything I desired
2. If you dont have punya then options left are
1. You kill your desires ,resorting to vedanta or some other kind of udaseenata.
2. Else you strive for it with hard work
1. you undertake upasana/vrata etc
2. You simply request your elders[capable] to get it for you.
3. The type of punya acquired determines the quality of enjoyments .
2. There are so many saints ,why only SriRaghavendra ?
1. As discussed earlier type and quality of enjoyments is of paramount importance.
2. when we pray /approach some saint/devata/babas/etc these saints.../.... etc can grant us a boon in two ways
1. their prayer should entitle us to accumulation of Punya  or gaining of merits
2. or these saints should be capable of creating it for us.
3. the accumulation can occur only when such pooja prayer is ordained in vedas puranas and the saint/devata etc are PuranaPurusha.
4. ie Strotras and suktas of devatas in Vedas give by themselves enormous punya to the self.
5. Most of the babas are not mentioned in purana or veda.
6. such babas can give results by giving their punya [if at all they have some]
7. or by magic[it can vary from indrajal to maya to bhuta vidya]
8. Yogis give punya by siddhi [ animaadi etc]
3. On the whole a saint has to give it from his pocket/balance etc.
4. That he should have acquired some merits himself.
5. This he must have acquired in his previous births only.
6. That means if he was an ordinary person in his previous birth his punya would have been ordinary and thus the results that one gets after getting this punya will also be ordinary .
7. Sometimes these punyas would have been tainted with some papa [on account of sinister intention ] , so we are also destined to get some grief on account of this sinister intention. If this is really big then you are actually inviting unhappiness in exchange for a small desire fulfillment. [ a great risk].
8. No person is perfect and hence his punya will not be perfect , thus desires fulfilled by these imperfect souls[babas] will also end in disappointments after a little wishful moments. however ignorant of the cause and out of greed of fulfilment ,you again and again revisit the same baba ,lifelong. and your list of woes become unending and repetitive .You get caught into a vicious circle of mixed happiness[ you keep circling in samsara by the grace of menial babas /saints]
9. These are Rajas Saints as per Bhagavadgeeta
10. When such meetings always bring unhappiness and misfortunes then know for sure ,you are in the company of Tamas saints.

Sri Raghavendra swamy was earlier Prahlad [he is Purana Purusha].Praying him will give both natural punya as ordained by Shastras and at the same time ,  The saint himself has promised instant punya from his account .

What is the quality of Punya [ done by Prahalad].

Prahalad is the only bhakta who has never asked anything from the God. He is a true bhakta , whose bhakti is totally desireless. hence his punya is a pure one. Unmixed one. Such pure bhakti gives pure punya . This pure punya fulfills all desires to the complete satisfaction.

ordinary punya exhausts  after it has been enjoyed.

Pure punya gives rise to enjoyments that leads to more Pure punya.

Thus with Sriraghavendra swamy you are assured of happiness[ desires getting fulfilled without any side effects or diminishing quality].They will never bring misfortunes , unhappiness or craving for more . It will full satisfying and complete.

To elaborate more , I shall narrate a story.

Once there was a tree which fulfilled all the wishes for those who took shelter under it. A peasant came by and took shelter under the tree in a scorching sun.He wished " ah how nice it would be to have excellent shade covering my head to escape the sun. " Instantly there was a shade .

after sometimes peasant desired " ah how nice it would be if  i had brought some meals along to enjoy in this shade" instantly there was a five course meals laid down before him ." He had a good meal and suddenly he thought his wishes are getting fulfilled instantly ,he looked around and there was nothing.

So he wished again to test whether he is dreaming or is it for real " how nice it would be if i had  a cot to sit on " instantly a cot appeared . " ah how about a cool breeze" thus flowed cool breeze and peasant dozed off .

After a good nap , he got up and suddenly a thought occurred " i am alone in this forest under this tree , what if a ghost comes by !" instantly a ghost appears . " what if this kills me !!! " it kills him .

These are the qualities of kalpavriksha that can be seen in the world .

But SriRaghavendra swamy is such a Kalpavriksha who doesn't fulfill the desires which are harmful to the devotee. Infact he does not even allow such disastrous thoughts cross the minds of his devotee . He constantly guides them to unmixed happiness  helping them with his own punya where one falsl short of . There will not be an iota of unhappiness once you are a ardent devotee of SriRaghavendra swamy . Appanacharya says " asukham kinchana"  , unhappiness is on account of miseries , these never touch devotees of Raghavendra swamy . [ but then you may be unhappy because of absence of happiness, absence of misery is okay but what about absence of sukha , this can also be a unhappiness.] so he uses " asukham " that means even such absence of happiness will also not be there . that means one will be ever happy . "Natra samshaya" do not doubt this .

what's additional benefit ?

Kamalanatho prasadodayat   . In this world Only Vishnu can assure a Moksha for the devotees  and No other deities can give Moksha . But by the grace of Narsimha , Prahalad has been granted a boon of recommending  Moksha to his followers. Thus he can assure Moksha for all of us.

SaKshi Hayasyotra hi . These words told by appanacharya bear the testimony and  sanction  of Lord Hayagreeva himself .

Note: It is very difficult to achieve Moksha , one must learn all the shastras by heart , must have analysed them [its easy to know them but difficult to understand], test  them and then one start his sadhana ,keeping unattached to all the karmas ,vighna,and helplessness towards miseries that occur in this world and in future births again and again.

even after learning all the shastras the real understanding of LOrd is rarely possible as this mind is very fickle and it wavers . even if we manage all these ,It is very rare that God will remain in the heart forever[state of samadhi] , the process becomes an exhaustive exercise, and sometimes we wonder why at-all  all this ,cant there be a  one step phenomena towards Moksha.

SriRaghavendra swamy is the only saint who has come down to simplify this whole exercise to a n enjoyable outing on this earth in this birth and yet another in the Vaikuntha.

All we need to do is like a good child who trusts none but his parents and sticks his tiny plam towards the little finger of his parents and he is assured he is not going to get lost.

Oh SriRaghavendra Gurusarvabhouma , i the child of this tatvavada lineage hold your finger , and I know whe the doors of the Vaikuntha opens You will be the first to be let in , you never leave the hand of those who have faith in you ,like a child i would also follow you to Vaikuntha by the grace of Bharathi ramana mukhyapranantargata sri Lakshmi Narsimha .

srikrishnarpanamastu

SriRaghavendra Swamy of Mantralayam

Sri Raghvavendra swamy of Mantralayam is still in yogic asampragyat samadhi in the Vrundavana at Mantralayam.[it means he is still inside the Vrundavan at the temple.] He would be there till 700 years from the day he entered the Vrundavana. Why is he still living in a mortal form on the earth ? what makes him bound in the Brundavana? Why has he not left to the celestial abode immediately?

• Prarabdha and anishta punya are two major reasons for this choice of state.
• I say choice of state because ,just saying state would mean a compulsion or binding on Mantralayam seer out of some irrevocable consequence.But this is not true of the great yogi who is the avatar of Prahalad .It is a matter of choice , ie. seer is sitting out of his own choice.why?
• As Prahalad ,Lord Narsimha had flung open the doors of Vaikuntha , but Prahlad refused to go to Vaikuntha.
• Prahlad insisted to stay back and lead all the deserving  followers onto the path towards Vaikuntha .
• only then together with his followers he would like to go to Vaikuntha.
• Thus Prahlad chose to be born as Bahlika ,Vyasathirtha and Raghavendra Swamy.
• so he has a choice not compulsion to stay back.
• Now what is his purpose in staying back?
• A man has 1 sanchita 2 prarabdha 3. Agami karma
• when one attains Aparoksha Sanchita and Agami do not affect
• Prarabdha remains to be exhausted.
• Sanchitapunya of Aparokshagyani is distrubuted to his followers and Sanchita Papa goes to the haters abusers.
• So Raghavendra swamy has chosen his prarabdha to be on the earth in a state of samadhi and distribute his punya to all those who ask for his blessings.
• Since he has resolved to give his punya ,so only a small pooja or bhajan sung in his favour is enough to get his blessings [punya] .
• This punya will not only fulfill our wishes but also increase Gyan bhakti Vairagya instantly.
• Thus Shri Raghavendra swamy is akin to Kalpavriksha and Kamdhenu in Kaliyuga.

Pujyaya Raghavendraya Satyadharma rataycha  | Bhajatam Kalpavrukshaya Namatam Kamdhenave||

krishnarpanamastu

 

Every one has a Bramhin gotra only !

SriRamchandra was Vashistha Gotra , All castes have gotra but incidentallly all of them have gotra of  bramhin rishis only.why?

certainly these were not born to them ,what is Gotra?

In Tretayuga Bramhins are in majority in the world,InDwapara Kshatriyas are in Majority,both these reduce to minority in Kaliyuga.As Bramhins are born in a lineage  they acquire the gotra of that lineage. offsprings of Vashistha etc will have Vashistha etc gotra. Similarly these rishis have a sishya varga [as they had  a gurukul of their own ] all these Kshatriya moola kula had the gotra of the rishi they belonged to as pupils.Kings had or the gotra of the Purohit they were consulting. Similarly Vaishyas followed suit. Shudras being in minority served the community They engaged in selling utensils ,colours,pots etc.whichever university campus they belonged to they acquired the gotra of the kulapati.

Thus everyone has gotra and lineage to identify with.People of similar gotra do not marry unless there is difference of 10 heads[genearation ] between them .

 

Note: Infact technically we cannot attribute a Gotra to God as he is neither born not acquires a body .[the word is Pradurbhava]manifestation is what we can describe the appearance of God on earth. Just as humans grow from baby to an adult,it will be folly to assume that God grows from a baby to full grown adult. God has many roopas and he has roopas appropriate to every age,he manifests them as time surpasses giving illusion of growth to the onlookers. His intelligence and strength and other qualities also remain same full and complete in all phases .There is no caste or creed or gotra for Lord ,all these are distinctions of jeeva to indicate its apoornatva .

Still Vashishtha is considered very auspicious Gotra because Shri VedVyasa and all sooryavanshi greats belonged to it.Its the beacon light of Dharma.

krishnarpana

kapat vairagya

Vairagya is a state of mind which is completely engrossed in the Lord . It attempts to see act of Lord in every aspect of its life. It is primarily a state in which mind dwells rather than an exhibitionist attitude.

Today most of the vairagi tend to show external symptoms .Their main aim is to fill their bellies in the disguise of vairagi . They pretend to show virakti ,

• by keeping a japamaala in the hands
• pretend to be always muttering some mantra
• sometimes put a veil to show deep meditation 
• But actually dreaming about beauty of women seen during the day
• Yet they keep claiming they are most virakta .
• some wear orange[kashaya] vastra and keep enjoying cigars and wine sitting on golden thrones .
• All these people claim vairagya [actually kapat vairagya]
• They have extreme devotion on deceitful activities .
• their behaviour is akin to a ganika performing the act of pativrata on a stage.
• but do not even have a miff of Bhakti in our Narayana [Kamalnabha].

||kardali japa mani bayali mantravu  mususki haki mandali parsati gunavu smarisuta Parama vairagyashali anisuta  kutakatanadali bhala bahkuti ,Natak striyaru pativrateyante natan maduvante ||

|| udara vairagyavu idu namma Padmanabhanali lesha bhakuti illa udara vairagyavu idu||

Krishnarpana

Births Births & Births

A soul after coming to srujya avastha ,initially wanders in the yoni of [sthavar jangam lata vela] plants and  insects  [krimikitadi] and pashupakshyadi yonis. It takes roughly 100 crores of births in each to come out of this inferior births to assume human forms for the soul. In the human form it takes births into barbar ,kirat ,mlechha,yavanadi  jatis many a times [over 100 crores births in each ] to get a janma in Bharath varsha .Here again taking births chronologically in chaturvarna ,[in crores of births each ] One is born as  a vaishnava . In vaishnava kula ,the urge to study shastras in absent for many a crores of births. After such repeated births in vaishnav kula one fine day soul seeks the guidance of guru to teach him shastra. After obtaining teachings in one lakh births he tries to think about God. He develops bhakti in another thousand births ,After bhakti he starts his sadhana towards moksha , after 10000 births he attains the knowledge to perform Nishkaam karma , he prefers to become a sanyasi. 3000 such births entitle him to the path of Mokshha. This is just the beginning towards Aparoksha Gyana.

everytime he fails to obtain higher births ,he undergoes same process of dwelling in 84 lakhs yonis ,[what a colossal waste of time] , So make hay when sun shines . Utilise your human birth to consolidate |Vishnu sarvottamatva gyana  and speedily progress towards Moksha .

||Sanchitarthavu matte baradu ,munche madierokarmava ||Govinda Namo GovindaNamo Govinda Narayana ||Govardhana Girina ettida Govinda namma rakship||

Krishnarpana

Anekajeeva vada

Is there only one soul or many souls in this creation. There is a section of philosophy which believes in presence of only one soul.Let us examine it.

If there is only one soul , then it must be assuming many rupas[bodies] .As we see many people in this world. However each person is different and has his own experiences. If all but only one soul exists in all these bodies then the experience in each of them should have been known to others as well. This is not seen in the practical world .

If we accept many soul [aneka jeeva vada] , then we can safely conclude that each has his own experience.

Are these souls equal?

Had they been equal , they should have all undergone similar experiences and consequences in their lives. very fact that these have varied experiences and reactions, shows souls are different from each other.

Also these souls are not independent as each is struggling to overcome grief and yet finds himself bound by a situation[samsara]. Who is responsible for it? Thus we have to accept that there is a higher being than souls who controls , binds and relieves these souls.

This higher being is known as Parmatma ,distinctly different from Atma.

krishnarpana.

This world is real.

This world created by God is real. the experience of each of us stands testimony to us.This experience cannot be false. The non existence of world is never experienced. Neither can be seen its unreal nature.

If experiences of the soul in this real world are false and unreal then the thought to come out of this unreal to some imaginary real should also be unreal.

Because , such thoughts have occurred here in this world, these thoughts should also be unreal .

How can there be pursuit of the real from a unreal thoughts?

The world, if it is maya [unreal] , whom is it binding?

is the agent[soul], it is binding, real? If it is real then how a real entity is bound by unreal?

If there is only one [soul/Bramha] , then who is Bramha?

Is this Bramha all knowing or ignorant?

If he is all knowing then why he has to make efforts to come out of ignorance?[ if at all , all souls are one and equivalent to Bramha]

Thus soul cannot be equal to Bramha for he has to come out of ignorance . Paramatma [Bramha ]is all knowing and creator distinctly different from Atma.

There is no equality [eikya] between Parmatma and Atma.

Soul can be subjected to maya and creation is a chance for him to come out of this to attain moksha.

Even in this case also his subjection to maya and subsequent sufferings are real [vexed with it ,he makes an attempt for Moksha].

if it is unreal then, his getting vexed and efforts to attain moksha will also be unreal .why would one make a unreal efforts to attain happiness.

If his efforts are unreal and his sins in maya are also unreal then words of Veda to prohibit sins and encourage Merits [punya] will also become false and unreal.[ also meaningless].

Selectively declaring few verses as right and real and others as unreal also renders Vedas meaningless.

Thus Vedas rightly declares World is real ,World is real, World is real.

Vishnu is the only God ,neither equal or greater than HIM.

all others are souls[atman/jeevas] distinctly different from him and dependent on him.

 

krishnarpana

Vaali Sugreeva

Vaali sugreeva were brothers . Vaali was incarnation of Indra , Sugreeva ,of Surya. Sugreeva sought help of Rama to finish Vaali. After tests by Sugreeva ,Rama sent Sugreeva to Fight Vaali.

• Fisrt time HE did not kill Vaali.
• Sugreeva came back .
• Rama assured to kill ,put a garland to him.
• Vali was killed from behind by Rama.

Philosophy.

1. why did Rama not kill him first time ?

Rama is God ,therefore thinking he did not recognise Vaali ,is untenable. When two brothers are at loggerheads ,they usually go to any extent in fight. But once revenge is over , There is sudden surge of brotherhood . and subsequent repentance[this is the nature of blood relation].Thus one must never interfere in a brotherly squabble.Chances are they unite and treat you as an outsider and even abuse you for instigating enmity.One must always give a chance to such reversal of mindset.

Rama spared Vali for the first time to bring such reversal of mindset towards his brother.

2. Why did he kill Vaali?

Vali had taken away wealth ,wife and belongings of his brother without any fault of his. So he was liable for punishment. Ram was a Kshatriya Chakravarti King and he had moral right [as a duty] to end Vaali's life .

3. Why did he kill from behind and not in a straight war.

what Vali had done ,renders him into the category of Mrugas[animals] , Kings don't wage war against animals , they hunt them or kill them as a disturbance for forest life.

Tatva:

Vali was Indra , he had natural Bhakti towards Rama ,  more than Sugreeva. Had Rama befronted him, he would have immediately asked forgivance and Rama would be compelled to leave him alive.

But crime of Vali was he had taken birth to serve Rama and in the flow of arrogance of power and might due to boons and strength , he forgot his duty [purpose of Birth] and befriended Ravana. Also he hurt Sugreeva [a devotee] , More importantly He was standing in a camp against Hanuman. Sugreeva on the contrary had befriended Hanuman and was under his guidance.

God only sides with the one who sides with Hanuman[Vayu]. HE does not prefer to see the face of those who go against Hanuman, even if they are his devotees]. [thus he kills  Vali from behind to show going against Hanuman is unpardonable ].

[same Vali becomes Arjuna and sides with Bheema , Sugreeva becomes Karna goes against Bheema] Krishna ignores Karna and takes Arjuna very close.

Those who pray Lord Vishnu without Praying Vayu [hanuman] , God does not give any fruits ,however hard and devotionally one prays ,its of no use . God does not appear before them [like vali] and finishes them off from behind.

If you Pray Hanuman along with Vishnu only then you get your wishes fulfilled like Sugreeva and Arjuna].

Lord's arrows are nothing but Vayu himself. When Arrows pierce heart of Vali[ Vayu enters his heart] , he gets knowledge  , asks forgiveness to lord and Rama offers to give him back his life. But Vali refuses because he does not want to let go the chance of dying in the hands of Rama [which ensures Moksha].

Thus Vaali surrenders all his beloved things to the lords' feet according to the dictum " daraan sutaan priyaan ....nivedayet...."

This is what is known as Srikrishnarpanamastu .

Sama Dukha Sukham Dheeram

One must be equanimous to both unhappiness and happiness. One who attains this is [Purusha: Bramhajnani in jagruta avastha] that braveheart will not be affected by the causes and effects [as a result of interaction between indriyas and its subject/objects] ,and thus will be entitled to Moksha.

These are verses by Shri Krishna in Geeta [chapter 2 shloka 15].consoling weeping Arjuna;

When Arjuna seemingly speaks wise verses of abandoning war ,as a result of acquiring sin by killing preceptors .Arjuna raises question of what happiness are we going to get by waging war. A man lives to be happy among his kith and kin. without them no happiness would be full. attaining a all the wealth and material happiness in absence of kith and kin to share them ,is something no one wishes for.

Killing preceptors[Bheeshma ,Drona etc] and enjoying their wealth sitting on their seats  , this is akin to enjoying pleasures smeared with their flesh and blood. It is better to beg and live rather than commit this act. Even if they kill me unarmed as I am , I would not be bothered or bear any ill will towards them .

Arjuna is speaking about waging a war to get personal happiness[ enjoying kingdom of world etc] and killing the Kauravas as a loss of near and dear and hence personal unhappiness.

Krishna  elaborates the definition of Dukha and Sukha. He calls them as chitta kshobha .[disturbance of mind on account of interplay of senses].

• Krishna asks Dukha on account of what?
• loss of life to the greats
• or absence of these on account of death
• or complete destruction of their self {soul}

But as these were present earlier also , they are present now and will be present hereafter also . People lose lives and gain it back again and again , gyani does not regret these.

Absence of these should not be mourned as they are ever present as souls , death of the body is not going to put an end to their existence. opposites of warmth/cold , happiness /unhappiness victory/loss all are not permanent , they keep coming and going[occurring] in ones life,gyani does not bother about these .

Soul is never destroyed , it exists , death of the body [destruction of body is not destruction of soul] also clears its memory , soul after acquiring new body does not acquire old memories.  Thus body is soul , had it been so , then memories to each body should have been known to the soul everytime.

Thus one who is undisturbed by the activities of senses and yet performs his karma is known as Dheera [ eligible for Moksha].

Killing in the war is not for gaining happiness or Rajya ,  but it is for fighting against the God haters[tamoyogya] as clear battle line has been drawn between those who are ,for and against Krishna the Supreme.

krishnarpana

DattaSwatantra

God is alone independent,rest all are dependent on him .The does Jeeva has any independence towards action? if no then why is there [vidhi nishedh] rules and Do's and Don't's ? For whom are they intended to? If jeeva is not independent in doing a karma ,then how can he be entitled to punishments and rewards of the karma?

The Vidhi nishedh's in Vedas are for Jeeva only because God cannot be subjected to restriction of Do's And Don't's , but they are meant for the soul ,who has to plan his Act accordingly. Where from this act is performed. This is known as Datta Swatantra . The independence given as adoption from the Lord. This Independence is only in three arenas as 1. Gyana 2. Ichcha  3 Kriya [prayatna]

So the soul can only desire as per his accumulated Knowledge and try [prayatna]. His act is actually carried out by tatva devatas in accordance with poorva karma and prayatna. He is given fruits also by these depending on the outcome carried out by Lord.

Here Jeeva wishes also by the inspiration of God ,which is Datta and has degrees of freedom embedded into it. This degrees of freedom varies with varied people . Thus a King has more freedom than a commoner by the will of the GOD. Thus jeeva performs only through desire and efforts in accordance with his limited knowledge ,yet when results appear he attributes them to the self and thus is punished or rewarded.

One who understands the Dattaswatantrya and attributes his success and failure to lord as present in Tattva devatas only gets aparoksha Gyana.

krishnarpana

Rajsooya Yagnya

Pandavas had won the entire universe. Bheema was the chief instrument in this feat. He had won, garuda ,shesha ,Rudra, and kichaka,paundraka vasudeva,Karna ,baksura,Jarasndha who were undefeated till then and even Arjuna was not capable of  winning them . Rajasooya cannot be performed without winning everyone. Thus chief fruits of yagnya goes to Bheema . earlier bramha had done this yagnya , now only pandavas could do it.

Arjuna went to north regions and won indra , sapta dweepas, patala etc adholokas ,trigarta etc.

Nakula went to paschima disha and won all the kings. Sahadeva went to south and won all the countries. He sent ghatotkacha to  lanka and asked VIbhishana to accept superiority of Panadava as an order from Krishna . He accepted. All the kings sent their share of wealth as taxes. This wealth when collected appeared as a mountain 600 yojanas in height and width , this exceeded the size of Indraprastha. but yet by the technology of Vishwakarma this could be accommodated in a store.

Pandavas after vanquishing all by the grace of Vedvyasa ,prepared for Yagnya. All were invited to the yagnya.

Brahma , shiva, indra kama other deities came to the yagnya ,mantapa. All the kings came to the function.They had brought many gifts to Pandavas . Duryodhana was appointed to collect all the gifts. Gandharvas were singing , Apsaras were dancing , the whole universe had gathered.

1. God was present in the triple role in the yagnyashala
2. parashurama
3. vedvyasa
4. Krishna

a debate was organised to decide who is the supreme GOD. A hot discussion ensued and finally Vishnu was declared  supreme. Now Yudhisthira asked BHeeshma as to who should be first offered prayers to kick off the proceedings. Bheeshma declared Krishna should be first offered prayers.

Note: there were Bramha ,shiva  munis [saints] like durvasa ,shaunaka maitreya etc were also present etc why these were not consulted to give decision on Agrapooja ,why only Bheeshma was consulted by Yudhisthira?

Ans: Though Bramha etc were present they were appearing as humans to common men , hence decision would not be acceptable to commons who were present. Munis and rishis were all residents of forests , commoners never had a chance to see them ,hence their views would not be held in respect .Bheeshma was eldest among kuru family and was known among kings and commoners as a respectable ,knowledged and great , his decision would be acceptable and conclusive .

Why did Bheeshma declare Krishna to be worshipped first ? even Parashurama and Vedavyasa were also rupas of Vishnu . they could have been also offered worship first?

Ans. The idea was to create a controversy and give grief to those who did not consider Krishna as God. Offering worship to Parashurama or Vedvyasa could not have met with resistance as these were bramhins. Krishna appeared as Kshatriya and many did not believe he was GOD. To prove that Krishna was supreme lord and avatara of Vishnu , Bheeshma said so.

Shishupala did not like the idea and created a scene by hurling abuses on Krishna . after 100 abuses Krishna killed him through Sudarshana chakra.

Thus Krishna was offered first worship and Rajsooya yagnya was completed  with blessings of Parashurama ,Vedavyasa and Bramha and other devatas exhibiting the insurmountable grandeur of Pandavas  under the guidance of Krishna and Bheemasena.

krishnarpana

Akshouhini

Akshouhini is the term described for chaturanga sena[army].Chaturang sena means one which has ,chariots ,elephants ,horses and soldiers.One akshouhini is

1. 170 sets of 21000 elephants
2. 170 sets of 21000 chariots
3. 610 sets of 65000 Horses
4. 9350 sets of 100000 soldiers Army.

• That makes up 108 crores of  Army in one akshouhini.
• Mahabharath was fought among 18 akhshouhini army
• Kauravas had 11 Akshouhini army
• Pandavas had 7 Akshouhini army
• some people opine akshouhini means around 200000 army
• But this does not seem to be correct as this gives as total army in Mahabharath as roughly 360000 only . But Kauravas had raised army from all over the world .And each country was known to have more than 1 lakh of army .
• Also Srikrishna was 68 years old at the time of mahabharath war. He had 16108 wives . each had borne him 10 sons and a daughter. These themselves make a 1 lakh 61 thousand + their armies ,ie Yadavas + [1000000 Narayani sena ] which fought from Kauravas side.
• Thus akshouhini cannot be just 200000 soldiers.
• Bheemasena alone single handedly killed 6 akshouhini sena in 10 days.
• that is 648 crores in 18 days
• 36 crores in a day[ average]
• 36 crores in 12 hours [ 6 am to 6 pm]
• 3 crores per hour
• around 5 lakhs per minute.
• 85000 in a second [warriors and equal amount of elephants horses]
• What kind of martial arts this could be.
• Fighting non stop 12 hours in a day and on a killing spree
• killing not just ordinary but well trained warriors
• This speaks of immense strength of Bheemasena.
• Bheeshma killed a 1 akshouhini sena in 18 days
• 120 years old man killing so many people in a war speaks a lot about yogic powers and divine nature of these yodhas.
• Indeed entire kshatriya clan was wiped out in the war .
• Most of the people born then as warriors were Devatas .
• Their offspring would be also divine in nature
• But God wanted Kaliyuga to start immediately after Mahabharata .
• These divine offsprings would never let that happen .
• hence he eliminated them in the name of war, left this world for the ordinary , and for kali to take over .
• Pandavas ruled for 35 years.
• Their son Parikshit carried on, and dynasty lasted for 1000 years.

Krishnarpana

Mukhyaprana-Jeevottama

Once all the dieties reproached as to who was superior among them .Chaturmukha bramha created a body and asked everyone to enter it. All the dieties entered . Now these decided whoever leaves the body ,and if the body collapses ,he would be supreme.

1. Vak departed[fire] , body was intact without speech ,eating and drinking
2. Chaksus[eyes] {sun} departed , body reamined intact without seeing
3. Srotra [moon]{ears} departed ,body remained intact without hearing
4. Manas[ shiva,suparna,sesha,Indra] departed ,body reamained intact without drowsing
5. Then Prana[breath]{Vayu} moved out , the body collapsed even if other were present. Sarira is known as Sarira because it collapses.
6. Thus Mukhya prana is superior to all dieties.
7. One who knows this his enemies[sins] will vanish and knowledge will accompany him like a brother.

Krishnarpana

Aitereyopanishat

Once King Visala and his wife Itara devi performed penace to get a Son. Lord Narayana revealed himself as their son. He once went to a yagna where devatas and chaturmukha bramha were presiding. These devatas could not bear the lustre of Lord Narayana ,chaturmukha Bramha offered prayers to the son of Itara , He enabled them to see him.They all became his devotees. As greats like Ramadevi,Bramha,Indra,devatas became his dasa[devotees] He came to be known as Mahidasa [mahin: dasa: asyeti  Mahidasa:] He then preached Aitereya hymns to all of them .

Thus Aitereya devata is Mahidasa ,rishi is also mahidasa,this is part of ashvalayan shakha of Rigved ,a chapter2 and3 of Aitereya aranyaka is upanishat. It conveys Supreme Glory of Vishnu ,hence is known as Mahavibhuti.

1. Hari:OM  Sankarshana is the path ,Anirudha is karma, Vasudev is Bramha ,Pradyumna is Satya.
2. One must not abandon Him ,[one must not transgress Truth ,as god himself is truth that leads to HIM].
3. This answers the question as to
1. why truth should be followed in this world ,
2. why cannot we live as we feel like  ,
3. why are there path of spirituality ,
4. what it leads to ,
5. who has put all these restrictions?
4. This also specially shows vedas are theistic.
5. Three transgress HIM
1. Pishachas[those who roam in Akasha]
2. Rakshasas[Those who eat human flesh]
3. Asuras [ among dharma gyan vairagya and aishwarya ,these have only aishwarya]
6. Three did not transgress
1. Manushyottama
2. Rishis
3. Devatas
7. They meditated on HIM as
1. in Arka
2. in Brihat
3. Pavamana
8. Men prayed through Agni
9. Rishis prayed God as present in Aditya
10. Devatas in vayu and Dishas[all quarters].

Narayana is Supreme . Madhvacharya had a special liking to this Upanishad which can be seen from that fact that

• He taught this upanishat to his Guru as Guru Dakshina
• He gave a special discourse on this in eminent sabhas
• His last discourse before retiring to Himalayas was on Aitereya Upanishat which was attended by Devatas  in Ananteshwar temple UDIPI.

krishnarpana.

SundarkandNirnay-16 MadhuvanBhang Atmasamarpanam

Hanuman Burnt Lanka with his tejas[brilliance] , All this was achieved in presence of Ravana and Indrajit . They were helpless spectators to this feat. Ravan had abducted seeta in absence of Rama [through deceit ],this showed his cowardice , But Hanuman punished him in his presence by destroying his city . Ravan could lift mount Kailash[of Shiva] , Indrajit defeated Indra , but could only helplessly watch Vayuputra Hanuman[showing superiority of Hanuman to Shiva and Indra.

Indrajit had used Bramhastra on Hanuman, now when his Lanka was burning to ashes , he could have used Varunastra , but he knew it was of no help , as no astra could match brilliance of Hanuman ,thus indrajit mutely accepted consequence.Hanuman the invincible ,his tail was unhurt by the fire. But Lanka was dismantled. Those who oppose Rama they can only reap unhappiness however they take shelter of other Gods , they cannot save themselves from the wrath of Hanuman.

Hanuman flew back across ocean to his subordinates Angad ,jambavan etc.They were all happy to see him back, it was as if they got their lives[breath] back. Together Hanuman and team decided to return to kishkindha. On the way Hanuman and others destroyed Madhuvan of Sugreeva [which was full of honey]. The news that Hanuman destroyed Madhuvan gave immense pleasure to Sugreeva .Because , only if these vanars were happy then they could dare to annoy him[ King].In these situation ,only the news of Seeta could  be honey to ears.Hanuman by destroying Madhuvan has spread advance news of Seeta [honey to ears].to Sugreeva.

Hanuman destroyed Ashokvan ,it gave immense grief to Ravana , he destroyed Madhuvan ,it gave immense pleasure to Sugreeva.Hanuman's every act brings pleasure to Satvikas and grief to Tamas jeevas.

Hanuman along with other vanara met Rama and submitted Chudamani at his feet. Chudamani is Vayu himself ,presenting to Rama's feet , is atmasamarpana , Lord Rama responded by a hug [alingan] to Hanuman, Atma samarpana was reciprocated by Sayujya.This Alingana is representation of Bhavi Bramha post to Hanuman. Hanuman surrendered himself to the feet of Lord ,without any desire , his service of Samudra langhan , seetaanveshan , lanka vidhwansa and chudamani samrpana , was all with pure devotion and thus He is jeevottama , and Rama the Sarvottama presented him the lordship of entire creation.

[He took all the vanar, none of them had done anything in this entire journey ,but just by being with Hanuman in his Ramaseva ,entitled them to the Grace of Shri Rama, honey of Sugreeva and saved them from anger of the King apart from enjoyments. ]Just as Vanara had Madhu  by siding with Hanuman ,we can also have Madhu[Moksha Grace of Rama] if we read and follow this Nirnay by Madhvacharya [Hanuman himself] .

krishnarpanamastu

||Iti Srimadanandtheertha bhagvat padacharya virachite Srimanmahabharat  Tatparyanirnaye SriRamcharite Hanumatpratiyanam  naam saptamo adhyayah||

SundarkandNirnay-15 Delight of Fire [Lankahuti]

Hanuman's advice sent Ravana into a swirl of anger ,he ran towards Hanuman to kill him,but was stopped by Vibheeshana .Vibheeshana stopped Ravana ,this in no way could be considered as a favour on Hanuman .hanuman is MukhyaPrana [lord of prana] his prana could not have been saved by Vibheeshana.Vibheeshana's efforts could temporarily postpone Ravana's death. But Vibheeshana did not order Hanuman's tail to be lit by \fire . ravana inspired his rakshasas to light Hanuman's tail. Rakshasas tied cloth reams and fuel to light up fire.

Fire is a dependent of Vayu [ fire needs air to burn and not vice versa] , hence fire just could not assist in Ravana's design. However hanuman though not affected by Bramhastra , could not have been affected by mortal fire. He just acted to be under Rakshasas net and allowed them to tie cloth reams and lit fire ,only to destroy city of Lanka .

Hanuman Destroyed entire Lanka, Lanka was a fireproof city ,built by Vishwakarma. Ordinary fire could not have burnt it. Hanuman burnt Lanka with his own heat[tejas]. Hanuman is hotter than fire[agni]. Agni is no match for him. But agni knowing his capability [as against Hanuman] showed  his subordination to Hanuman by being just warm rather then burning Hot towards Tail of Hanuman. This gesture from Agni was duly noted by Vayu and thus blessed by Vayu.

Lanka was a beautiful city  studded with pearls and gold and jewels , this along with other Rakshasa was destroyed  by Hanuman , Hanuman roared in happiness . Destruction of Evil people's wealth is also liked by God , in as much Hanuman knew he has performed a Hari seva in burning Lanka to ashes .Hanuman Roared to signify this happiness.

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SundarkandNirnay-14 Hanuman's advice

Hanuman warned Ravana ,that if he fails to return Seeta to SriRama ,he will die all alongwith his family.Those who go against  God ,hate God  they will be wiped off alongwith the family.

if practically one does not see immediate fall of those who go against god ,they in long run lose all the family members [have pain on account of family members] and finally themselves perish.

even Rudra and others cannot face the arrows of Rama, so Ravana is just too miniature to stand against the anger of Rama.Rudra has granted boons to many of his family members ,if Rudra himself cannot face Rama's anger so how can his dependent  Ravana can?.

None among devatas ,maushyas,rakshasas, and sarpas can face the arrows of Rama , so Ravana will only perish,how true these words of Hanuman[ the lord of Satya loka] was wrt Ravana.Rama forgives all the sins ,but if persistently one goes against him he will have anger as per the sin.

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SundarkandNirnay-13 Ravana Sabha

Bramhastra has a tightest grip than any other grip in the world. But foolish Rakshasas thinking Hanuman would escape tried to bind him through ropes and clothes. Seeing this dishonor bramhastra   went back to Bramha loka. Bramhastra usually is troublesome to Shiva and others too,but it did not trouble Hanuman ,yet Hanuman acted as if he was caught by it, Bramhastra acted as if it had troubled Hanuman , but Rakshasas since disbelieved its effect ,it disappeared.

Those who disbelieve Bramha tatva and Hanuman tatva and take shelter of other tatvas , the real Lord's (Bramha) shastra  leaves them away immediately ,they are all fools.

Valmiki also makes it a point that Bramhastra did not have any effect on Hanuman.Since Hanuman is Bhavi Bramha ,bramhastra cannot have effect on him.From that day Bramhastra could not be reused by Indrajit. Once you use weapons on your elders , you lose that capability of using weapons again. your valor also diminishes.

Ravana asked Hanuman , " monkey who are you? who is your master?"

For all rakshasas even after so much of disaster , Hanuman remained only a monkey proves that they were fools beyond comprehension,and Ravana their leader/king was also a fool there need not be a special mention.

Hanuman ,after praying sri Ram ,said, " Do know me as the strongest ,bravest ,vayuputra a messenger for Sri Ram and For you I am very yama the Death ".

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SundarkandNirnay-12 Indrajit

Ravana sent Indrajit to face Hanuman. Indrajit made a flurry of arrows towards Hanuman ,these had no effect, Indrajit could not subdue Hanuman , [if indrajit could not subdue Hanuman, then one who has been defeated by him (indra),how could he have hit and hurt Hanu ( cheek of hanuman) .
Indrajit used Bramhastra . Now Hanuman thought ,he has already overtaken ,the bramha boons to many anothers and killed them, This time He wished to honour Bramha , and get caught by it . He is equivalent to Bramha , though equivalent he had respect for Bramha partky because Bramha is senior and also one must treat equals as thyself ,hence respect is there,Also Hanuman wished to see Ravana . These Rakshasas accpompanying Indrajit would take him to Him and he will have chance to see ravan and warn him about Sri Ram and give him his message.
All this was out of Hanuman's own will and not by the power of Rakshasas , they were as always powerless before him.
Thus Hanuman chose to accept the effect of Bramha astra , this did not trouble him but he acted to be caught by it and followed the Rakshasa to Ravana.
Hanuman is never troubled by astras.
Krishnarpana

SundarkandNirnay-11 Akshakumar vadha

Ravan realised Kapi was no ordinary ,but extremely valorous Hanuman . So he decided to send his son AkshaKumar. AkshKumar was equivalent to Ravana in strength and capability. AkshaKumar, the son of Mandodari was protected by a boon of immortality from Bramha.Sending Akshakumar was equivalent to Ravana himself coming to battlefield. People hacve three kinds of strength , Vara bala (strength of boons), astrabala( strength of missiles)and swabhavik bala( nijabala actual physical strength).
With all his might Aksha kumar attacked Hanuman , with his astras . All his arrows were incanted with the Astra mantras. And he was using crores of such arrows with his speed and valour . Hanuman being more stronger than astras themselves , being swifter then the astras , did not budge to these and on the contrary swiftly lifted AkshKumar by his legs.
Hanuma thought , Ravana 's army has been demoralised, by destruction of 1/3 of his force. Now let me destroy another third of Ravana.
This is internal damage to Ravana
'
1, Ravana
2,Indrajit
3.Akshakumara
all these were equal in strength, killing akshakumar will reduce his strength by third.
Hanuman thought of leaving Ravana for Rama to kill . INdrajit for Lakshamana ( also his strength had to be tested) , and chose AkshaKumar as his target . This is to show that he could have killed Ravana as well but as a pure afterthought he has let go Him.
Hanuman even when dangerous weapons/missiles were thrown at him he was least bothered about them and yet exhibited his cool sense of justice and analytical brain while thinking about killing AkshaKumar.
Hanuman swung AkshaKumar in the air and smashed him on to the ground and not on the stone or mountain, yet AkshaKumar crushed into pieces , on account of force of Hanuman. Ravana went into immense grief at the news of Son's death , crushed to death by Hanuman .
AkshKumar was reborn as Lakshana ,son of duryodhana , here he was son of Ravana , the ultimate villain, their he was son of Duryodhana , the ultimate villain , even after death he could not get good senses and reborn as an evil.
Hanuman exceeded everyone in nijabala, Though He has all the knowledge of astras , He never uses them ,He has extreme grace of Shri Rama. Krishna left jarasndha to be killed by Bheemasena , Here Hanuman left Ravana For Rama . this seems to be beautiful anology.

krihnarpana

SundarkandNirnay-10 Rakshas Sainya Samhara

Hanuman destroyed the entire Ashokvana ,the news reached Ravana ,he grew angry and sent a large army ordering to get the "kapi".Hanuman's valorous deed arouse lot of devotion admiration among satvik souls ,but Ravan despite having ten heads and having listened to this deed with twenty ears could only hate him more.

Ravana sent 80crore excellent senapatis (not just soldiers),lead by 80000 excellent warriors. These were armed with all types of weapon ,above that were protected by the boon of Rudra ,of being immortal.They simultaneously attacked Hanuman with all force and weapons.sending this much force on a single monkey establishes the fact as how much aggrieved Ravana was by the news of destruction of ashokvatika.

Despite this big force  attacking simultaneously ,it appeared as a hit of garland thrown on a intoxicated elephant,to Hanuman.Siva is layakaraka, his devotees Rakshasas all too got "laya" by the Vayuputra ,who is also the regulator of Shiva.He killed all the 80crore 80000 army within minutes.

He also killed seven sons of Ravana's ministers ,they were all huge like mountains in dimensions. Ravana then sent almost 1/3rd of his army lead by virupaksha,yupaksha,dhurdhara,praghas and bhaskarna ,these were all protected by boons from Bramha and Rudra and entered battlefield garden with complete overconfidence .These alongwith entire 1/3rd army were killed by Hanuman. Hanuman could have killed entire Ravana's army that very day itself, but he stopped the destruction with 1/3rd only .

[This way Hanuman single handedly defeated Ravana's army within no time giving jitters to Ravana  and other demons that if one monkey could bring such disaster then what if Rama with his other monkey's attack.]

krishnarpana.

SundarkandNirnay-9 AshokvanaVidhwansa

Hanuman's flight to Lanka ,in search of Seeta and all events upto presenting ring of Rama ,were carried out effortlessly.without fear and specifically to show how powerful he is being a devotee of Rama signifying enormous  strength of God.

Hanuman uprooted all the trees in Ashokvana ,except the one which gave shelter to Seeta. Hanuman destroyed beautiful garden not as a notoriety of a monkey ,but to signal downfall of Rakshas empire,destruction of nishachara evils.

Excepting Seetakruti's shelter tree , all were uprooted; only those works, which give shelter to Shastras and  its teachings ,need be nourished else all has to be uprooted ,this is acceptable to Vayu and such works give immense pleasure to God.

Ravana's Ashok(without grief) vana turned into Shok(grief) by hanuman, but it gave pleasure(ashok) to Devatas. For those who oppose hanuman, even all the pleasures of the world also bring grief, at the same time his devotees enjoy all the pleasure even in grief (samsara). Every work of hanuman,explicitly does dual work of blessings ,removal of misery for devotees and extreme grief to those who sin .This is all done as a service to Rama(vishnuprithyartham) only and not out of some mischievousness(natural to monkey) but out of enormous knowledge and as Bhagvat Dharma.

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SundarkandNirnay-8

Hanuman feigned ignorance while searching seeta. It seemed as if Rama was extremely grief stricken in absence of seeta ,he had lost his balance and sent Hanuman to look for her.Hanuman too out of bewilderment seeks seeta ,running  helter skelter inside  and outside Lanka. When eventually he finds seeta , presents her a ring to assure her ,that he indeed was a messenger from Rama. She too sends himm back with a chudamani as a proof that Hanuman indeed had seen her and that would pacify Ram's anxiety.  These thoughts cris- crossed the demons and devatas in the heaven who were observing all these events.

Kali and other evil spirits could see everything everywhere by the boon of Bramha. While observing this playful act of Hanuman and Rama , equally supported by Seeta , their tamosadhana increased as they dedicatedly concluded that Ram seeta and Hanuman were mere mortals,and they grieved like humans ,thus was no God and could be vanquished in the battle. This increased conclusive thoughts entitled them to Andhtamisra.

Trijata however served seeta with devotion .She consoled her and too care of her well in the ashokvatika . She was mother of Kabandha and her service entitled her to be reborn as Subhadra a Lords' sister and Arjun's wife.

krishnarpana

SundakandNirnay-7 Chudamani Sweekar

Hanuman enters  Lanka,he looks for seeta all over lanka .Hanuman is sarvagnya ,(one who knows all) yet he enacts to look for seeta everywhere as though  in ignorance. Rama being God had vowed to act like a simple human as Rama, to create confusion and dilemma among the adhama jeevas , so also knowing his masters' intention ,Hanuman emulates Rama .

Sampati had already told that he could see the seeta under a shimshupa tree in ashokvan ,[vultures could see long distant objects] despite that Hanuman searches for seetakruti.

Sithakruti ,[it was not original seeta but seetakruti in lanka ] then alongwith her even ornaments too divided into two ,thus chudamani also accompanied seetakruti. Chudamani's abhimani devata is Vayu, vayu himself carried chudamani is worth noting.

Chudamani is worn in head under the hair .It indicates self pride of the person,offering it to Rama means surrendering oneself to him. Rama presents his ring to seeta through Hanuman ,ring represents the lord's grace and protection to seeta. [note both surrender of soul to God is via hanuman and grace is also obtained only through Vayu ] {ring is an assurance of  shelter and protection , now a days couples exchange rings indicating demand of shelter from bride}

Seeta is shruthi ,chudamani is Upanishads ,it leads to Rama if studied as per Hanumans' (Acharya Anand Teertha 's) teachings.

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SundarkandNirnay-6 Lankini parabhav

Lanka was surrounded by Trikut Parvat .This was very high ranges ,hence they were also knwn as Lamb Parvat.As Hanuman leapt into the air ,Mahendra Parvat thrust inside the earth , similarly when Hanuman landed on Lamb parvat , it became Lamba giri a small mountain due to thrust of Hanuman.

There was ocean around Lanka ,this gave it a Jaladurga formation ,difficult to access but since Lamba surrounded it , it could also qualify as Parvatdurga .

When leaping Hanuman increased his body dimension ,that was Mahima siddhi, Now to enter Lanka Hanuman took a miniature form ,this was Anima siddhi.

All rakshas are nishachar ,they are awake in the night and hence hanuman decided to enter Lanka in the night ,showing his enormous valour

Lanka was protected by Lankini.Every city has a 'gram' devata.Gramdevata protected cities and villages.Praying and offering oblations to the devata ensured protections to the villages and cities.

[ 2000 years after Kaliyuga started  ,gram devatas disappeared from the earth and hence cities and villages expanded without borders and planning.5000 years after kaliyuga ,dieties governing rivers left the earth ,hence we could see drying of rivers , 10000 years after kaliyuga started Hari will leave the earth from temples.People will not worship in temples.]

Hanuman defeated Lankini with a fist strike . Lankini was gana devata from Durga devi's abode.She was a satvik and devotee additionally a woman, hence Hanuman just defeated her and not killed her. Simhika was also a woman but a evil woman hence Hanuman killed her.Hanuman's triumph over gramdevata shows he is the boss of all cities and villages.

.

SundarkandaNirnay-5 Simhika vadha

Simhika was protecting Lanka from the ocean. Lanka was inaccessible  ,Simhika was also a factor to it. Simhika had a boon from Bramha that she could pull any creature by its shadow alone. she had the capacity to act on a shadow to paralyze the creature flying and swimming in the ocean. Since it was a boon from Bramha, even Sampati , angad, sugreeva LAkshman etc could not have crossed the ocean for a dialogue with Ravan.

Only Hanuman was capable. Hanuman too was captured by his shadow by Simhika ,but his capture was partly due to Hanumans' intention to honour Bramha's words .She was simhika for name sake only, Hanuman was Jeevasimha ,the devotee of Narsimha ,so it was no wonder he killed simhika  to pieces.

krishnarpana

SundarkandNirnay-4 SurasaPrasanga

Surasa was a nagjanani ie ,mother of all the snakes,Kadru,surasa was also wife of Rishi Kashyap.She was daughter of Daksh Prajapati.To test Hanuman,his strength and intelligence ,Devatas had sent Surasa with a boon that whatever she wishes ,let that be in her mouth. Surasa wished for Hanuman ,he went inside her mouth and came out even before she closed it.

Thus Hanuman kept the words of Devatas and did not stop the mission as well .Mission was of God ,Devatas are his devotees, Hanuman,did show his grace on the devotees and their words even as his mission did not get affected,showing his extreme intellect.

Mainak,represented desire for wealth ,Surasa represents jivhachapalya( cravings for tasty food) ,it is important to overcome this craving ,[Bhagvat says conquering rasanendiriya leads to conquering everything],on a spiritual mission.

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Sundarkand nirnay-3

Mainak is golden mountain,Hanuman was on a trail for Lord's order.If you are on a spiritual trail ,taking every step as Lord's order and his work,worldly happiness and material benefits(gold etc) comes in abundance to you all by itself.

Mainak served Hanuman and hence got his grace , in return he also got grace of Indra who let him stay in the ocean with wings intact. Tose who have Hanuman's grace ,they automatically get other dieties' grace too.

Without wasting time over Mainak,Hanuman went ahead on his mission.Those on a spiritual path to attain glory and Lord's blessings ,one should stop dwelling on gold and other wealth.

Hanuman never tires or exhausts , here he was on a short mission.Everyday in every living being he is present to facilitate breathing, others have atleast some rest in sleep ,but even in sleep Lord vayu keeps working for the soul , else none would get up from sleep. Thus from birth till death Lord Hanuman protects all living beings ,hence he is Jeevottama.

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Sundarkandnirnay-2

Mainak Parvat rose from the bottom of the ocean to accord rest to Hanuman.  Mainak was brother in law of Shiva , was protected by lord Vayu from Vajrayudha of Indra .To repay his gratitude towards vayu he rose from ocean bed.

Mainak parvat had wings. Earlier all the mountains had wings .They out of pride ,started flying in the air and settling down at their will. This caused inconvenience to the people at large. Hence Indra cut the wings of all the mountains. But Mainak,the golden parvat ,100 yojana in width,took shelter of vayu and then consequently was saved and allowed to stay in lavan samudra.

Sagar brothers are responsible for the ocean to have ceded into the earth. thus they are called Sagar.Sagar were Suryavanshi Kings .Rama was also from the same lineage , to pay respect to the Ramdoot , Sagar ordered Mainak to rise to the occasion.

Good people always think of repaying a favour however small it may be.Mainak illustrates that. But Hanuman was not tired to take any rest. This indicates how strong Hanuman was. On a mission for the Lord, taking rest ,even when it is not warranted, is akin to wasting time and lethargy. Hanuman hence did not like to rest being a perfect servant.However to please Mainak he touched it and then flew off.

Krishnarpana

the fact that Mainak was 100yojana , 800 miles ,shows Lanka is not the srilanka we often mistake, Lanka is far away beyond malayachal ,behind trikut parvat. Srilanka is simhala dweep according to Varaha purana.

SundarkandNirnay-1

Valmiki ramayana sundarkand is of 68 chapters.But SrimadanandTirtha Sundarkand Nirnay is just 50 shlokas.The importance of this nirnay becomes all the more evident ,because Acharya is avatar of Hanuman himself.  Hence this is hanumadkrut Sundarkand.

Hanuman prays Lord Rama and increases his body dimension and pressing Mahendra parvat hard flies into the air towards lanka across the ocean.This teaches us important lesson of remebering God in the beginning of every action.

Ram is complete in vitality,strength,knowledge,viragya,aishwarya,yashas Hanuman merely does this work of seeking Sita only as a service to Ram and not as a favour because Ram himself is infinitely capable with above mentioned 6 qualities.of them strength ,vitality and wealth are of most importance when entering enemy territory of dangerous rakshasas . Hanuman has them in abundance by the grace of ShriRam .

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Sundarkand-3

In mahabharath ,udyog parva is the essence, similarly in Ramayana,sundarkanda is the essence.

• In udyog parva,to get back the RajyaLakshmi of Pandavas shri Krishna sets towards Hastinapur
• In Ramayana ,to get back Shri Lakshmi Of Rama , Hanuman sets on for Lanka.
• Suyodhan tries to bind Shri Krishna ,Ravan tries to Bind hanuman.
• SriKrishna , speaks high of pandavas, hanuman speaks high of Rama.
• Not heeding to advice suyodhana perishes, Not heeding to advice Ravan perishes.
• Vidura sides with Krishna leaving Suyodhana  , Vibheeshana leaves Ravan and joins hanuman(Both names start with Vi,emphasising absence of vikaara)
• Krishna shows Vishvaroopa, hanuman sets on fire entire Lanka

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SundarKanda-2

Chathurthaj: panchamgo drushtva tu prathamatmajam|          triteeyam tatra nikshipya dwitiyam tvatarata punaha||

1. There are five elements Prithvi,Jala,Agni,Vayu,Akash panchabhutas.
2. Chaturtaj =the son of the fourth (vayu) ie Hanuman
3. panchamaga=flew in the fifth (akash)
4. prathamatmaj=daughter of the first(prithvi) SeetaDevi
5. drushtva tu= having seen her
6. triteeyam= third(agni)Fire was 
7. tatra=on Lanka nikshipya =set punah = then
8. dwiteeyam=second(jala)sagar
9. atarat tu= was crossed back to Rama
10. This summarises Sundarkanda as to how Hanuman played controlled the panchabhutas in his mission of Lord Rama.

Sundarkand-1

Sundarkand is the tale of heroics of Shri Hanuman .

• Jumping across the ocean,
• rising of Mainak mountain,
• Surasa episode,
• Simhika slaughter,
• Defeat of Lankini,
• Entering Lanka
• Seeing Seetaakruti in Ashok vana
• offering the ring of Shri Rama
• Accepting Chudamani of Seeta
• Uprooting trees in Ashok vatika
• Destroying Ravana's 1/3rd army
• Slaying  Akshkumar
• Indrajit uses Bramhastra
• Hanuman warning Ravan in his court
• Setting Lanka on fire
• Uprooting Madhuvan of Sugreeva
• Presenting Chudamani to Shri Ram

Every incident is beautiful(Sundar) ,Hanuman is also sunda (complete with 32 lakshana) ,His heroics are sundar,The whole surrounding (Lanka) was sundar, Ram is absolutely sundar (without a second to HIM),Sitadevi is Lokottar sundari, The presentation of the episode is also Sundar in Ramayana . Hence everything being Sundar ,this is SundarKanda (aptly named).

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Punya,Papa,Moksha

A gyani is neither worried of papa nor desirous of punya. When dharma as prescribed in shastra is carried out ,punya is accrued. This punya ensures swarga. After the death , one enters swarga,he enjoys in the swarga,sometimes one feels jealous at others enjoyments in swarga too. When you have exhausted 2/3rds of your punya,you are mercilessly kicked out of the swarga. From there you fall onto chandraloka,whereby you spun into akasha into the clouds . From clouds you fall alongwith the rain onto the earth in the fields , you are reborn as the grains in the field ,which finds its place in a store ,where someone purchases to have a meal. It enters the human and in 48 days converts as his semen . From there it enters female to form an egg and then you take birth again in a good family.#

Thus for a gyani even swarga is not desirable as it is not permanent.For a sin gives naraka ,whereby after lamenting in hell ,the souls are thrown in a waste taking forms of insects and other animals , which are slaughtered and then finds the semen of an indivdual who eats them.

There is no pride in doing punya or no despise in papa for a gyani , as boh are under the control of God. When one does all the action as hari pooja , papa or punya , it leads to Moksha.

we shall elaborate these in next posts.

Krishnarpana

Nitya Naimittik kamya karma

Those actions which are prescribed as duties in the smritis are known as Nitya Karmas .Non adherence  to the Nitya Karma results in sin . Daily bath,pooja,ekadashi ,krishnashtami are all nitya karmas.

Karmas ordained for special occasions are Naimiitika karma. Pitra paksha shraddha, Magha snana,Kartika snana,grahana  etc are all naimittika karma .These has to be done on a particular occasion at a particular time due to some nimitta . Non performance of these do not attract sin, but if done gives merit.

All karmas done with some desire in the heart ,or to achieve some selfish purpose are known as Kamya karma. These if done improperly results in failure of the desirable , and otherwise assures success. Merits and sins are outcome of the type of desire made. Going on pilgrimage, undertaking parak,kriccha ,chandrayan etc are all kamya vratas.

In all types of karma  Vishnu alone should be worshipped. Vishnu alone is capable of giving fruits, others give under his permission and not independently.

Sarva deva Namaskaro Keshavam pratigachchati

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NaAham Kartha Hari: Kartha

• Hari is only independent , rest all souls /jeeva are dependent on God .
• Had jeeva been independent , we all would have built a happy future ourselves. But this is not to be seen anywhere .
• Everywhere there is wanting and desires unfulfilled , and longing for some kind or the other among the souls.
• We cannot get our desires fulfilled independently , some force always obstructs us , we feel helpless in getting things as planned.
• All this points to the fact that we are incomplete and dependent.
• Finally after a prolonged grind in the life(samsara) We feel everything around us was predestined , and someone else is actually driving my cart named life.
• This driver (sarathi is Lord Krishna).
• Jeeva is pratibimba (reflection) of the Paramatma.
• In a mirror , reflections replay the action as carried out by the \bimba .Standing before a mirror , your reflections do not make movements all by itself. \it moves as you move.
• Similarly God is present in all jeevas as \bimba and as he acts so does \jeeva.
• Primarily Bimba acts and subsequently reflections(jeeva) act.
• He makes us happy and unhappy
• He is the real doer ,he is the cause ,he is the action, and he himself is the enjoyer of the fruit .(Karanam Karnam \Karta vikarta -------Vishnu sahsranam)

Let me elaborate the last point.

• Jeeva is different from the body.
• Paramatma is also different from the body.
• Jeeva dwells in the  body in the heart at the feet of mukhyaprana , who is himself at the feet of Lord Narsimha (bimbamurthy).
• Whole body has the presence of various tattva devatas like, eyes are controlled by sun ,mind by rudra ,buddhi by Uma,ears by ganesh,etc. We can see only by the grace of Aditya (God as present in Mukhyaprana in Sun).
• If he chooses to show, we see , else we cannot see even if we have two eyes. Thus all our actions are governed by God as Present in tattva devatas.
• The proof of the above sentence is a paralytic man though he has all the limbs intact he cannot move it on his will , because tattva devatas have refused to cooperate.
• To move a simple thumb , a jeeva requires assistance of 18000 dieities.
• Jeeva merely wishes for an action, it is actually carried out by tattva devatas and karmaja devatas.
• Because these actions are carried out by Devatas( God as present in Devatas) , instantaneously , Jeeva out of ahankara feels he has done the karma.
• He attributes the ownership of karma to himself ."Aham karta"
• So the karma attaches to him (karmalepa) ,and he takes births and deaths to reap fruits of the action.
• Tattva devatas act only according to the Karma ( prarabdha) of the jeeva (without raga dwesha).
• Jeeva is inspired by his past karma ( and knowledge) and his desires ignite.
• All actions vis a vis karma and desire are carried out by mukhyaprana .
• Almost all the jeevas base their actions on some kind of desire for fruits of the action.
• When jeeva acts without desire for fruits , but with the realization that it is God as present in tatva devatas in his body ,He becomes (nirlipta) with the fruits of Karma.
• This nishkama Karma gives rise to Yathartha Gyana.
• Finally such repeated nishkaam karma with full realization of Naham kartha Hari: Kartha  leads to aparoksha gyana.

But on the Whole It is only the Narayana who does all the action for the benefit of Jeeva , being inside and outside jeeva (body,and bramhanda) and gives him immense bliss as MOKSHA.

So what does the jeeva do ? if he is not the doer then why is he made to suffer the consequences of karma ? Finally does jeeva do anything apart from being mere spectator?

All this in the next post JeevKartrutva Vichara.

Krishnarpana

Naivaidya

• Naivaidya can be offered in three ways to the Lord.
• one by offering directly before the idol , on  a mandala , sprinkling with gayatri and prana mantras.
• secondly by offering a sumptous meal to Bramhins, athithi, and other dependents.
• Thirdly by offering in a  fire of yagnya.
• In the first case Lord accepts by casting his glance (through eyes)
• In the second case through the mouth of Bramhins
• thirdly though the flames ( Fire is thus known as Devmukha ,hutashan ,havyavahana etc)
• One who Offers Naivaidya to Lord in all its forms attains agni loka and eventually moksha.

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Tatva Srushti

Vasudev   is creator , sankarshana is destroyer , Pradyumna maintains ,Aniruddha holds the entire universe.

Narayana is accompanied by Lakshmi, vasudev-maya ,sankarshana-jaya,pradyumna-kriti, and aniruddha is paired with shanti.

1. Vasudev X Maya  give birth to Virinchi ,Purusha
2. Sankarshana X jaya give birth to Sutra vayu
3. Pradyumna X Kriti give birth to pradhan & shraddha
4. Aniruddha X shanti  ------------- taijasa ,vaikarika,tamas tattva
5. taijas rudra  -----------------------pancha bhuta , tanmatra ,
6. vaikarika rudra --------------------Manas,indriyasri
7. sri, bhu ,durga --------------------vishnu -bramha-rudra;

this is bahirbramhanda srushti.

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Gayatri

Gayatri is mother of vedas.............. Mahanarayanopanishat|

Gayatri purifies dwija, offers longevity,strength,wealth and fame to the upasaka ........................................Atharvaveda|

just as nectar is the essence of flowers,butter is the essence of milk,water is essence of all rasas, so is gayatri the essence of vedas.......................................Vyas|

10000 gayatri japa completely cleanses the body ..............................................................Atri Samhita|

Gayatri japa upasana leads  to surya loka and then to Moksha..................................................PadmaPurana|

The meaning of gayatri is Bramhasutra, its nirnaya is Mahabharath,its essence is vedas............................................matsya purana|

Gayatri japa obsolves of all sins .......................Bhavishya Purana|

yudhisthir ,gayatri japa gives relief from all pain...Mahabharath|

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Purushsuktha

Om has three syllables ,A /U /M its elaboration is Vyahruti.Vyahruti elaborates into Ashtakshara .Ashtakshara further interprets to Gayatri. Gayatri gives rise to Purushsuktha. From Purushsuktha emanates entire Vedas.

Purushsuktha is very special in vedic literature as it appears in all the rig,yajus,sama and atharva . Bramha prays Narayana  to take Krishnavatara with Purushsuktha. Bhagavata mentions Narayana avatara of Purusha as the first incarnation. There are three Purusha incarnation:

1. one who has created Mahatatwa
2. one inside the Bramhanda
3. one that resides in all of us.

Purushsuktha is used for shodashopchara pooja of Vishnu. It explains the creation by God. Purushsktha is excellent for

1. japa
2. prayashchitta
3. Vishnu aradhana ( daily prayers)
4. Moksha (salvation)
5. Jagat vashikarana ( to attract one and all)
6. Agni upasthana ( to kindle fire for yagnya)
7. Suputraprapti (obtaining progeny)
8. sarvabhistasiddhi (fulfillment of desires)
9. Dehaarogya( health)
10. Akaal mrutyu nivaran ( to get rid of premature death)

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