ShriKrishnamrutamaharnav ! { in Chiraan’s voice }

Architah samsmruto dhyatah kirtitah kathithah shrutah |

yo dadyatyamrutatvam hi sa maam rakshatu keshavah ||

 

http://ia700400.us.archive.org/34/items/DiscourseByChiraan/

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

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

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|

Karma & Gnyana

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

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

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

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

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

Slavery to Guru ensures MUKTI

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

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

Mukti does not come :

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

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

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

Krishnarpanamastu

Sri Raghavendra Gurusarvabhouma

SriRaghavendra swamy fulfills the desires of the devotee instantly.

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

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

Sri Raghavendra swamy was earlier Prahlad [he is Purana Purusha].Praying him will give both natural punya as ordained by Shastras and at the same time ,  The saint himself has promised instant punya from his account .
What is the quality of Punya [ done by Prahalad].
Prahalad is the only bhakta who has never asked anything from the God. He is a true bhakta , whose bhakti is totally desireless. hence his punya is a pure one. Unmixed one. Such pure bhakti gives pure punya . This pure punya fulfills all desires to the complete satisfaction.
ordinary punya exhausts  after it has been enjoyed.
Pure punya gives rise to enjoyments that leads to more Pure punya.
Thus with Sriraghavendra swamy you are assured of happiness[ desires getting fulfilled without any side effects or diminishing quality].They will never bring misfortunes , unhappiness or craving for more . It will full satisfying and complete.
To elaborate more , I shall narrate a story.
Once there was a tree which fulfilled all the wishes for those who took shelter under it. A peasant came by and took shelter under the tree in a scorching sun.He wished " ah how nice it would be to have excellent shade covering my head to escape the sun. " Instantly there was a shade .
after sometimes peasant desired " ah how nice it would be if  i had brought some meals along to enjoy in this shade" instantly there was a five course meals laid down before him ." He had a good meal and suddenly he thought his wishes are getting fulfilled instantly ,he looked around and there was nothing.
So he wished again to test whether he is dreaming or is it for real " how nice it would be if i had  a cot to sit on " instantly a cot appeared . " ah how about a cool breeze" thus flowed cool breeze and peasant dozed off .
After a good nap , he got up and suddenly a thought occurred " i am alone in this forest under this tree , what if a ghost comes by !" instantly a ghost appears . " what if this kills me !!! " it kills him .
These are the qualities of kalpavriksha that can be seen in the world .
But SriRaghavendra swamy is such a Kalpavriksha who doesn't fulfill the desires which are harmful to the devotee. Infact he does not even allow such disastrous thoughts cross the minds of his devotee . He constantly guides them to unmixed happiness  helping them with his own punya where one falsl short of . There will not be an iota of unhappiness once you are a ardent devotee of SriRaghavendra swamy . Appanacharya says " asukham kinchana"  , unhappiness is on account of miseries , these never touch devotees of Raghavendra swamy . [ but then you may be unhappy because of absence of happiness, absence of misery is okay but what about absence of sukha , this can also be a unhappiness.] so he uses " asukham " that means even such absence of happiness will also not be there . that means one will be ever happy . "Natra samshaya" do not doubt this .
what's additional benefit ?
Kamalanatha: prasadodayat   . In this world Only Vishnu can assure a Moksha for the devotees  and No other deities can give Moksha . But by the grace of Narsimha , Prahalad has been granted a boon of recommending  Moksha to his followers. Thus he can assure Moksha for all of us.
SaKshi Hayasyotra hi . These words told by appanacharya bear the testimony and  sanction  of Lord Hayagreeva himself .
Note: It is very difficult to achieve Moksha , one must learn all the shastras by heart , must have analysed them [its easy to know them but difficult to understand], test  them and then one start his sadhana ,keeping unattached to all the karmas ,vighna,and helplessness towards miseries that occur in this world and in future births again and again.
even after learning all the shastras the real understanding of LOrd is rarely possible as this mind is very fickle and it wavers . even if we manage all these ,It is very rare that God will remain in the heart forever[state of samadhi] , the process becomes an exhaustive exercise, and sometimes we wonder why at-all  all this ,cant there be a  one step phenomena towards Moksha.
SriRaghavendra swamy is the only saint who has come down to simplify this whole exercise to a n enjoyable outing on this earth in this birth and yet another in the Vaikuntha.
All we need to do is like a good child who trusts none but his parents and sticks his tiny plam towards the little finger of his parents and he is assured he is not going to get lost.
Oh SriRaghavendra Gurusarvabhouma , i the child of this tatvavada lineage hold your finger , and I know whe the doors of the Vaikuntha opens You will be the first to be let in , you never leave the hand of those who have faith in you ,like a child i would also follow you to Vaikuntha by the grace of Bharathi ramana mukhyapranantargata sri Lakshmi Narsimha .
srikrishnarpanamastu

SriRaghavendra Swamy of Mantralayam

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

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

Pujyaya Raghavendraya Satyadharma rataycha  | Bhajatam Kalpavrukshaya Namatam Kamdhenave||

krishnarpanamastu

 

DattaSwatantra

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

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

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

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

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

krishnarpana

NaAham Kartha Hari: Kartha

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

Let me elaborate the last point.

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

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

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

All this in the next post JeevKartrutva Vichara.

Krishnarpana

Guru

Guru is the one who shows us the way to God. Guru must be full of enthusiasm to teach to a worthy student. He should not postpone a learning session , he should not divert an issue out of ignorance. He should not feign ignorance on critical topics.  He should not delay the answer to inquisitive question.

When both guru and God approach ,it is better to salute guru first , since if God is angry on us Guru can bring him back for us. But if guru is angry , even God does not help.

There are twelve gurus, Laxmi Narayana, Bramha Saraswati,Vayu Bharathi, Vedvyasa , Srimadanandathirtha, Moolaguru,devguru,adiguru,paramguru,atmaguru,Mata,Pita,swaguru.

others are vidyagurus who happen to teach us on certain occassions like school. All of these are important and respectful. A propitiation to all these before start of any new learning  definitely gives success.

Krishnarpana

AmalaBhakti

God is embodiment of only auspicious qualities. His body is made of joy and knowledge (gnyanandmaya deha). When someone hates him ,he begets unhappiness.[you hate happiness so,you must be unhappy]. There are nine types hate that a soul undertakes

1. thinking unity among god and soul
2. thinking God as incomplete and with defects (like helplessness)
3. thinking God as nirguna
4. thinking about self as eqal and greater than God
5. Thinking about avatar as having human bodies
6. doubting on avataras about their truth.
7. thinking avataras as different from God vishnu
8. hating vedas (not accepting them)
9. hating vishnu bhaktas

any bhakti mixed with these above feelings does not bring results.When such hate is absent completely , it is called Amalabhakti. Devatas have by nature amala bhakti. Amalabhakti leads to aparoksha gyana.

krishnarpana

Gyana Bhakti Vairagya

Shravana manana Dhyana definitely increases Gyana.

Gyana is of many types viz

1. Agyana
   
2. Mishra gyana
   
3. Mithya gyana
   
4. Anyatha gyana
   
5. Vipareeta gyana
   
6. Yathartha gyana
   
7. Vigyana
   
8. Pragyan
   
9. Paroksha gyana
   
10. Aparokshagyana
    

    Let us understand each one by one
    

• When you do not know about anything you have agyana . This state is main cause of fear in this world due to absence of gyana.
  
• When you inquire about something you get to know something about it though not perfect, neither sure whether it is correct or not .mishra gyana leads to bhrama , delusion.
  
• Inadvertently being conclusive while still being in the state of mishrita gyana is Mithya gyana. (believing in one that is not there)
  
• When aquiring knowledge we have lots of doubts and due to some inabilities we accept this state of imperfection in the knowledge as the character of the very knowledge ,like accepting theory of probability , Is what anyatha gyana ( far from truth).(believing in otherwise , may be, may not be ,or perhaps something else )
  
• Totally believing in exactly opposite(it is like saying a white looking thing is actually black) is vipareeth gyana .
  
• Knowing things as it exists is yathartha gyana
  
• Knowing the cause and effects of a yathartha gyana is vigyana
  
• Finally when your vigyana is visble to you it is pragyan
  
• Having pragyana about all the worldy knowledge is paroksha gyan
  
• When your eyes turn inwards to see the God within you it is aproksha.
  

  
  

  Lets take example , you buy a tv in your house.
  

• You don't know anything about it you have agyana about TV .
  
• Tvwala says take this plug switch it on, you will get pictures to see,
  

  You do it but are unsucessful you have mishrita gyana , you think this all tv thing is foolishness .bhrama
  

• Someone else says you need to have antenna or cable to view TV you do it as said take a cable connection. Wow its fulllength movie . Then your messiah says infact your cable wala is all and mighty with respect to TV . Only he can give you connection or he can mercilessly cutoff your viewing pleasure. So your TV actually works because of cablewala; Mithya gyana.
  
• Your neighbour buys a dish TV he gets TV pleasure without cable guy; your reverence on cable guy diminishes , but you think anything is possible in this world .you don't have to depend on anybody. Anyathagyana
  
• Someday you understand it is star zee sony who are actual entertainers not just equipment suppliers. But how does the programs actually come to your box. A wise man says its all magic , magic of science, there is a jin named science who can capture anything , convert it into air , transmit into air, enters your dish and converts back to your image on TV . Wow ,what a science , what a scientific explanation.Science is everything-No space for GOD in entertainment business. ( Vipareet gyan ), just pay money and enjoy, Movie Masti and Magic.
  

  Neighbour's envy owner's pride.Look at this invention , TV ,it is for all of us to see ,
  

  What we have got to to do with your shastra, can you show anything like this ,our sceintific bend of mind is supreme, throw away your traditional wisdom (vipareet -dogmatism) get modern and enjoy.
  

  
  

• Now yathartha gyana Tv is just an instrument/gadget .A gadget need to have power , and some input source . Here it is images sound , media. These are all input source they can come either from antenna , dish,cable or any other means.
  

  Somebody has to transmit this input. Input gets transformed from one form to another. Natural elements like crystals , semiconductors ,other materials are used to get this transformation , after this it is carried(transmitted) from one place to other and is converted back to original image again with some transducers.(a natural element).
  

  Everything is happening due to this naturally available elements , not by any magic, and who has created these natural elements , who makes them exhibit these qualities.GOD . God does things in an organised manner . Anything that is organised is shastra science.
  

  Yathartha gyana.
  

  
  

• Vigyana : when with the above gyana you study deeply as to how this images actually get transmitted , you have two views ;one assigning all the events to movement of electrons , electromagnetic waves in the air, theory of antenna , graphics ,chips in TV etc etc. again mithyavigyana
  
• Vigyana says there are four crore hari rupa in a human body. They function variously to sustain various organs. Similarly there are many exclusive rupas unfolding from Vasudev, sankarshana pradyumna aniruddha rupa of narayana , alternating to convert one form into another and causing functions of various nature.
  

  God chooses to exhibit one particular type of conversion in one era and others in another era hence sceince changes from era to era. Like astras( bramhastra , agneyastra etc) are not effective in this era ,simply it is not operative ,sometimes doubting whether it existed.
  

  Similarly valves are not seen anymore .slowly semiconductors will be outdated ,bionics may take over , but what remains same is Lords' act in these materials, which he reveals from time to time. Call it great Tantra .
  

  
  

  Vigyana is about tantra behind the yantra.
  

  
  

• when you actually see this all action happening ,you have pragnya.
  

  
  

  Lets take a \tv mechanic . Whence you have a problem , usually mechanic will check step by step and after long time declare what is wrong and may not be able to repair without any proper instruments.
  

  
  

  Pragyan man will give a look at the TV and say yeah here's the problem, he effortlessly puts it right . Genius .\ its always difficult to say how genius works.
  

  
  

  When you have pragyan about everything, Why talk only of TV , there is computer,
  

  Satellite, law, arts, cricket, medicine., commerce, dance,fight,music,list is endless…
  

  Can you master all this , well paroksha means that.
  

  When you have paroksha you still don't know the real. What is it, Soul has two curtains(acchadika) , one on itself, one between itself and GOD ) . When the first one is removed you are a parokshi , when the second one is removed you are aparokshgnyani. You see GOD everywhere in everything .
  

  
  

  To be continued ………….