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

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.

krishnarapana

Bimba Pratibimba

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

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

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

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

krishnarpana

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

|Sarvam vishnumayam jagat|

Shri Vishnu is supreme Paramatma

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

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

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

krishnarpanamastu

Anekajeeva vada

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

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

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

Are these souls equal?

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

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

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

krishnarpana.