Architah samsmruto dhyatah kirtitah kathithah shrutah |
yo dadyatyamrutatvam hi sa maam rakshatu keshavah ||
"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 .
Bhakti is paramount in Moksha sadhana . With Nirmal [ unadulterated ] bhakti ,whence one remembers Narayana continuously , souls reach Vaikuntha .
krishnarpanamastu
note : this is avery elaborate grantha and over next few weeks the translation of VAIKUNTHA VARNANE will continue .
" 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 :
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 ;
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 "
||Iti Shri Raghavendrateertha gurusarvabhauma pranitam sarvasamarpana gadyam sampoornam||
Krishnarpanamastu
"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 .
"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
krishnarpana
" 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
"Pratarmaadhyandinsayamakhyasavanatraya tattatkalin tadabhimanivasurudraadityopasya"
" 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
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 .
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
"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 .
"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
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
" Hinkaradi shat saam Pratipadya "
Saamveda has six parts and each is presided by the Lord by the same name . They are
because Lord is prayed by these six saam , he is also known by name SAAM ;
"ShatKaal Niyamak "
we have six parts in a day
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
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
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
Lord Narayana has three rupas namely
Similarly we all have three states
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
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.
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.
krishnarapana
A seed is sown in the soil and watered ,it springs into a tree with a strong stem ,branches ,leaves and Flowers . It will be laden with Fruits . Ripe sweet Fruits are the essence of the Tree in toto . The Fruit which has been bit [tasted]by a Parrot is particularly [assuredly] very sweet. Tasting such sweet fruit brings sense of pleasure and immense bliss.This is what is known in the world about the trees to us.
In philosophical world [vedic vangmaya] there is a Kalpavriksha tree which grows :
When seed of gnyana is sown in the soil[field of mind] and nourished with Bhakthi [devotion] , trunk named Vedas spring up ,with barks as upanishats and branches as rig, yajus ,sama ,atharva and many shakhas , upavedas and leaves of innumerable shastras [ when taken shelter under it, it gives cool shade and solace ] ,It has fragrant flowers of many Vidyas and puranas as Fruits ,which contain the entire essence of Vedas . Of these various puranas , some are very ripe, And that which has been bit[tasted] by the Parrot named Shukamuni is assuredly very sweet ,It is Bhagavata Purana because it gives immense bliss named MOKSHA.
Note : Shukacharya ,son of Vedavyasa had a face of that of parrot , He was the first to learn Bhagavat and first to give discourse on it to Parikshit Grandson of Arjun , WHo after listening to it in seven days attained Moksha.
Krishnarpanamastu
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 ?
krishnarpanamastu
A soul after coming to srujya avastha ,initially wanders in the yoni of [sthavar jangam lata vela] plants and insects [krimikitadi] and pashupakshyadi yonis. It takes roughly 100 crores of births in each to come out of this inferior births to assume human forms for the soul. In the human form it takes births into barbar ,kirat ,mlechha,yavanadi jatis many a times [over 100 crores births in each ] to get a janma in Bharath varsha .Here again taking births chronologically in chaturvarna ,[in crores of births each ] One is born as a vaishnava . In vaishnava kula ,the urge to study shastras in absent for many a crores of births. After such repeated births in vaishnav kula one fine day soul seeks the guidance of guru to teach him shastra. After obtaining teachings in one lakh births he tries to think about God. He develops bhakti in another thousand births ,After bhakti he starts his sadhana towards moksha , after 10000 births he attains the knowledge to perform Nishkaam karma , he prefers to become a sanyasi. 3000 such births entitle him to the path of Mokshha. This is just the beginning towards Aparoksha Gyana.
everytime he fails to obtain higher births ,he undergoes same process of dwelling in 84 lakhs yonis ,[what a colossal waste of time] , So make hay when sun shines . Utilise your human birth to consolidate |Vishnu sarvottamatva gyana and speedily progress towards Moksha .
||Sanchitarthavu matte baradu ,munche madierokarmava ||Govinda Namo GovindaNamo Govinda Narayana ||Govardhana Girina ettida Govinda namma rakship||
Krishnarpana
This world created by God is real. the experience of each of us stands testimony to us.This experience cannot be false. The non existence of world is never experienced. Neither can be seen its unreal nature.
If experiences of the soul in this real world are false and unreal then the thought to come out of this unreal to some imaginary real should also be unreal.
Because , such thoughts have occurred here in this world, these thoughts should also be unreal .
How can there be pursuit of the real from a unreal thoughts?
The world, if it is maya [unreal] , whom is it binding?
is the agent[soul], it is binding, real? If it is real then how a real entity is bound by unreal?
If there is only one [soul/Bramha] , then who is Bramha?
Is this Bramha all knowing or ignorant?
If he is all knowing then why he has to make efforts to come out of ignorance?[ if at all , all souls are one and equivalent to Bramha]
Thus soul cannot be equal to Bramha for he has to come out of ignorance . Paramatma [Bramha ]is all knowing and creator distinctly different from Atma.
There is no equality [eikya] between Parmatma and Atma.
Soul can be subjected to maya and creation is a chance for him to come out of this to attain moksha.
Even in this case also his subjection to maya and subsequent sufferings are real [vexed with it ,he makes an attempt for Moksha].
if it is unreal then, his getting vexed and efforts to attain moksha will also be unreal .why would one make a unreal efforts to attain happiness.
If his efforts are unreal and his sins in maya are also unreal then words of Veda to prohibit sins and encourage Merits [punya] will also become false and unreal.[ also meaningless].
Selectively declaring few verses as right and real and others as unreal also renders Vedas meaningless.
Thus Vedas rightly declares World is real ,World is real, World is real.
Vishnu is the only God ,neither equal or greater than HIM.
all others are souls[atman/jeevas] distinctly different from him and dependent on him.
krishnarpana
Vaali sugreeva were brothers . Vaali was incarnation of Indra , Sugreeva ,of Surya. Sugreeva sought help of Rama to finish Vaali. After tests by Sugreeva ,Rama sent Sugreeva to Fight Vaali.
Philosophy.
Rama is God ,therefore thinking he did not recognise Vaali ,is untenable. When two brothers are at loggerheads ,they usually go to any extent in fight. But once revenge is over , There is sudden surge of brotherhood . and subsequent repentance[this is the nature of blood relation].Thus one must never interfere in a brotherly squabble.Chances are they unite and treat you as an outsider and even abuse you for instigating enmity.One must always give a chance to such reversal of mindset.
Rama spared Vali for the first time to bring such reversal of mindset towards his brother.
2. Why did he kill Vaali?
Vali had taken away wealth ,wife and belongings of his brother without any fault of his. So he was liable for punishment. Ram was a Kshatriya Chakravarti King and he had moral right [as a duty] to end Vaali's life .
3. Why did he kill from behind and not in a straight war.
what Vali had done ,renders him into the category of Mrugas[animals] , Kings don't wage war against animals , they hunt them or kill them as a disturbance for forest life.
Tatva:
Vali was Indra , he had natural Bhakti towards Rama , more than Sugreeva. Had Rama befronted him, he would have immediately asked forgivance and Rama would be compelled to leave him alive.
But crime of Vali was he had taken birth to serve Rama and in the flow of arrogance of power and might due to boons and strength , he forgot his duty [purpose of Birth] and befriended Ravana. Also he hurt Sugreeva [a devotee] , More importantly He was standing in a camp against Hanuman. Sugreeva on the contrary had befriended Hanuman and was under his guidance.
God only sides with the one who sides with Hanuman[Vayu]. HE does not prefer to see the face of those who go against Hanuman, even if they are his devotees]. [thus he kills Vali from behind to show going against Hanuman is unpardonable ].
[same Vali becomes Arjuna and sides with Bheema , Sugreeva becomes Karna goes against Bheema] Krishna ignores Karna and takes Arjuna very close.
Those who pray Lord Vishnu without Praying Vayu [hanuman] , God does not give any fruits ,however hard and devotionally one prays ,its of no use . God does not appear before them [like vali] and finishes them off from behind.
If you Pray Hanuman along with Vishnu only then you get your wishes fulfilled like Sugreeva and Arjuna].
Lord's arrows are nothing but Vayu himself. When Arrows pierce heart of Vali[ Vayu enters his heart] , he gets knowledge , asks forgiveness to lord and Rama offers to give him back his life. But Vali refuses because he does not want to let go the chance of dying in the hands of Rama [which ensures Moksha].
Thus Vaali surrenders all his beloved things to the lords' feet according to the dictum " daraan sutaan priyaan ....nivedayet...."
This is what is known as Srikrishnarpanamastu .
One must be equanimous to both unhappiness and happiness. One who attains this is [Purusha: Bramhajnani in jagruta avastha] that braveheart will not be affected by the causes and effects [as a result of interaction between indriyas and its subject/objects] ,and thus will be entitled to Moksha.
These are verses by Shri Krishna in Geeta [chapter 2 shloka 15].consoling weeping Arjuna;
When Arjuna seemingly speaks wise verses of abandoning war ,as a result of acquiring sin by killing preceptors .Arjuna raises question of what happiness are we going to get by waging war. A man lives to be happy among his kith and kin. without them no happiness would be full. attaining a all the wealth and material happiness in absence of kith and kin to share them ,is something no one wishes for.
Killing preceptors[Bheeshma ,Drona etc] and enjoying their wealth sitting on their seats , this is akin to enjoying pleasures smeared with their flesh and blood. It is better to beg and live rather than commit this act. Even if they kill me unarmed as I am , I would not be bothered or bear any ill will towards them .
Arjuna is speaking about waging a war to get personal happiness[ enjoying kingdom of world etc] and killing the Kauravas as a loss of near and dear and hence personal unhappiness.
Krishna elaborates the definition of Dukha and Sukha. He calls them as chitta kshobha .[disturbance of mind on account of interplay of senses].
But as these were present earlier also , they are present now and will be present hereafter also . People lose lives and gain it back again and again , gyani does not regret these.
Absence of these should not be mourned as they are ever present as souls , death of the body is not going to put an end to their existence. opposites of warmth/cold , happiness /unhappiness victory/loss all are not permanent , they keep coming and going[occurring] in ones life,gyani does not bother about these .
Soul is never destroyed , it exists , death of the body [destruction of body is not destruction of soul] also clears its memory , soul after acquiring new body does not acquire old memories. Thus body is soul , had it been so , then memories to each body should have been known to the soul everytime.
Thus one who is undisturbed by the activities of senses and yet performs his karma is known as Dheera [ eligible for Moksha].
Killing in the war is not for gaining happiness or Rajya , but it is for fighting against the God haters[tamoyogya] as clear battle line has been drawn between those who are ,for and against Krishna the Supreme.
krishnarpana
