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.
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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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