Paak Vidhi!

One must always do all the work as worship to HARI . When we love somebody , we go that extra mile in doing things for them ! A father acts a little liberal and grants all the wishes of a daughter to show that she means everything to him . A husband does that extra bit to show that he cares for his wife . A soldier leaps in front of the enemy to show he does not even care for his life for his mother . So we all do something extraordinary to please our near and dear ones . When a question arise who is best father in the world , the daughter says  my daddy superman , because he does such and such thing and that such and such thing should be extraordinary never done by anyone in this world to declare him to be best FATHER [ as if you tear his shirt you see a “S” mark ] . Who is the best husband ? of course BHEEMSENA , just to get a flower for his wife DRAUPADI , he travelled 30000 yojanas away from the earth ,crossing Bharath khand , kimpurush khand and himavarta to Ketumaal and killing crores of rakshasas  crossing mountains and valleys and oceans ,got Saugandhika Pushpa from Gandhamadhan PARVAT in another VARSH ! [ more than just - tum kaho to  chaand taare tod lawoon ] So one does things in best possible way to the limit of capacity to impress the Loved one! Shastras say one must HARI more than anybody else in the life ! When such Love [sneha] is coupled with mahatmya gyana [ knowledge of supremacy and gunapoornatva of Lord ] it is called BHAKTI . Such amala Bhakti leads to MOKSHA !

So Bhakta does everything that is to perfection and such an act is Pleasing to HARI. The purpose of every act is to Please HARI ie. impress HARI . SO shastra describe do’s and donts’  of each act from getting up early morning to sleeping in the night . EVery act has a procedure and well laid in shastras . Every such act is composed of UTTAMA PAKSHA , MADHYAM PAKSHA  GAUNA PAKSHA  and ADHAMA paksha . leading to best  medium and ordinary acts and wrong acts too . Each will have its own result . result always being HARI preeti .

EVen in UTTAMA paksha , there are various shastras and various sookshmas , which can be seen from the lives of the GREATS ! so gradation comesforth when such acts are carried out with perfection and level of perfection determines the gradation. So while variations in Uttama paksha leads to higher posts in tartamya , but failure does not lead to sin . But Madhyam gauna paksha are to be used in face saving situation , Adhama paksha is best avoided and can also be resorted to during apadhdharma !

So while all acts comprise vidhi nishedha , so also PAAKA , that cookery ! LAOGAKSH smriti and Vashishta vyasa Smriti lay out beautiful foundation for PAAKA vidhi ! As to how food be prepared in a household . Food is to be prepared not for self but for naivedya for HARI . even when we or our near dear eat its HARI who eats by being within us . Because VISHNUSAHASRANAAM praises him as BHOKTA ! YAGNYABHUk

So ultimate procedure should be followed to prepare the food for HARI [ and one must not resort to kutarka that HARI desires nothing so anything offered is OKAY and everything offered is OKAY as everything consists of HARI , AGHORAS FEEL BOTH SHUDDHA AND ASHUDDHA ARE HARIdatta , so why look down upon ashuddha ! some even say it should not matter who prepares food , how one prepares food ,what one uses to prepare food as all are creations of HARI , so a pizza burger , etc can also be a naivedya ] We shall see how these cannot become NAIVEDAYA !

Why should we cook for LORD , because , by eating VISHNU naivedya we get rid of sins , those sins that are factors for this samsaara !

We must prepare food with the smarana of HARI all through . WHy ? every work brings some kind of fatigue . But lord who creates this variety of universe does not get fatigue at all , thinking about him  during work removes such fatigue as Lord manifests in such act there arises no fatigue !

Water should be brought with utmost cleanliness [ madi] from river shore or nearest water body [natural] into the house . Then it should be filtered thrice by a muslin cloth or cotton . and poured into a different vessel . This forms the clean water !

Sage VASHISHTHA says “SNIGDHAM PATHYAM TATHA SHUDDHAM SHUBHRAM RUCHYAM MANOHARAM | PAJAYEDODANADYAM TU JAYATE NIYATENDRIYA||”

The food should have six qualities

1. snigdham:- What we eat ? we just don’t eat the food [ the material ] before us . We eat whole lot of other things along with the material food ! the food is not just the dish before us . it is a signature of the personality of the cook ! When we say signature , it comprises about his thought process , his habits , his philosophy , his beliefs , his morality , his ways of living , his emotions towards the diet and the guest forms the entire aura of the food . We have to eat and digest everything of the above ! The aura that comprises the above makes changes to our aura , and food makes changes to the body ! the thought makes changes to our thought ! So food should be well established in sneha [ the quality that introduces snigdhatva ] , one should have bhakti towards the HARI , Anuraag towards the spouse ,vatsalya on the children , and gaurav towards the elders and atithi and abhyagata  and daya towards the dasa and dasi . Thus sneha takes so many forms according to the tartamya of relationship . such a sneha makes the food equal to the nectar amrutam and increases the satvikta among the sajjanas . the food that does not have sneha is akin to poison and brings misfortunes . The sneha leading to snigdhatva is responsible for the amount of ghee and oil that goes into the food and these also contribute to the longevity and health of the one accepting the food . Usually when we eat outside , all such sneha concept is missing .
2. pathyam:- The food should be conducive to health ,nutritional. The ingredients that goes into preparation should follow right proportions and should be in accordance with ayurveda ie. milk should not be mixed with curds , honey should not be mixed with ghee , but we see in some dishes , even onions and garlic are used along with milk , cream is used on  a spicy dishes . these leads to health hazards . stale food , over cooked or half boiled , these cause health complications . Food with non seasonal ingredients in opposite  seasons cause health upsets . Seasons are also hourly as per paaksashtra , so certain foods should not be prepared in evening or midnight . certain foods should not be consumed early morning . so keeping in view all the pathya apathya ,if food is prepared , it brings happiness [moda] to chitta and stability to deha .
3. Shuddham:- when we eat food ,it should give rise to satvik thoughts and increase satvik nature , so shuddha padartha should be used . One must know what are satvik ingredients , what is acceptable what is not , what is prohibited . so a food prepared with only acceptable satvik padarthas and bereft of nishiddha padarthas is known as shuddha . Food has three parts , one that goes to nourish the body , second that nourishes the mind and third is the one that affects the journey of soul . Second part arises out of the vegetables and ingredients used in the food , satvik food gives satvik prachodan , rajasik food gives rajasik prachodan and tamasik food gives tamasik prachodan .
4. Shubhram:- Food should be clean . clean from dirt . Both inner and outer . a cook should not have unclean appearance and cleanliness of thought is very necessary. if the cook in unclean in thoughts so also we get unclean thoughts forcefully after eating the food . This leads to misfortunate events . In the west a survey says , every two minutes people think of kama . so such a person if he prepares food , he induces kama in the person consuming . The level of kama may be not at all within the conducive limits of the consumer , so misfortunes follow . such a food causes temporary ashuddhi and avesha . Similarly hatred , greed and anxiety and jealousy also get induced instantly with such food . Not to speak of ill will and criminal tendencies . .
5. Ruchyam :- the food should be healthy and nutritional we have mentioned , but that does not mean it should taste like  a medicine or kashaya or simple kichadi type without any happiness to taste buds . Food should be a feast to tongue . This would come if the science of cooking is well known , the varieties of dishes , varieties of tastes , and varieties of rasas [ sweet , sour , salty ,chilly , astringent and unripe ] and varieties of herbs and spices and how they should be mixed in what proportion to give great meal . for ex . usually astringent vegetable when fried in butter with right amount of  sour ingredient and chilly instantly turns the preparation into a sweet smelling tasty dish . also The food should not be a tasted one [uchchista ] , this causes further degradation as it gives a share of misfortunes of the cook to consumer . the meal becomes tastier when presented for naivedya with all the mudras like tarkshya , dhenu , parvat  and with a chant of dwadash stotra and Surabhi mantra makes it supernaturally tasty .
6. manoharam :- the food should be feast to eyes and nose and extremely soothing and exhilarating to mind . Food should not only be pleasant while eating but should be pleasant even after eating . This feeling of well being should remain throughout the day . How is this possible ? this is possible by using good quality of products , second good presentation skill ie. seasoning  and garnishing and decorating . The aroma plays a very important role in seasoning  and garnishing . The food is usually prepared and then a [poogapatta – a special cloth ] is filled with aromatic substances like karpoora , patola , kesari , nagkesar etc sometimes fruits like bijora neembu ,oranges or flowers like champa , kevada etc are used in different poogapatta and then the netra of this patta is closed around the food and hot ghee is poured . This renders excellent aroma to the food . when we mention quality , quality also includes the quality of dravya , ie the money that has been used to purchase these products . The money earned if it is not of sanmarga or from a sat-swamy [ boss/organization] or sadvritti then the sins of swamy will come along with dushta dravya , this enters the food too . Suppose one is very sensitive towards a concept called failure in love divorce or separation from spouse or parents etc . And resolves to be a good spouse , lover or child . But suddenly events in the life turn out that he is shunned by spouse or he himself have to leave parents . this causes extreme mental imbalance and grief . Grief not account of event but more out of failure in philosophy . And one will never find fault with oneself and feel event was more or less as of driven by unknown force . All such force is because of  asatdravya . The organization or boss you are serving is earning by means of kumarga or is indulgent in sins, all such sins of gohatya , sins leading to divorce , affairs , moha, losses , getting cheated and falling down morally , indulging in immoral acts , agamyagaman etc are shared and hits the consumer as everyday food is eaten out of such dravyas ,. So also dravya obtained by dana from such people give similar results .So though food will be tasty but will not be manohara in long run as it gives disturbed sleep and immoral karmas.

• The clothes or dhoti should not be wet while cooking . Such a food is not fit for naivedya or to be given to devtas. The food prepared by wet clothes goes to rakshasas and devatas do not accept such a food . However a wet cloth if beaten against wind eleven times is considered dry .
• The woman should never cook food for devatas without wearing a blouse or innerwears . without blouse and innerwears if prepared such a food is eaten by ILVAL named demon i.e. devatas do not accept it .
• Similarly one should not cook  with wet hairs or one should not ether prepare with anger in mind . one must always dry the hair . hair must never be dried directly against the fire , one must use dhoop sugandha or sambhrani to dry hair and not blow hot air or directly against fire . Such a food will be discarded by devtas and VATAPI demon eats such a food giving  a mind of partiality among the eater . anger causes one to become a fool among the group .
• one must not cook with tears in eyes or grief in mind . Devatas do not partake such food . these food is fit to be taken by dogs and crows .
• All food that digresses the vidhi nishedha is known as tamas and should not be consumed , if consumed by mistake or unknowingly the smriti gives following prayaschitta . Panchgavya prashana is the best remedy according to shastras . for men apat from panchagavya prashana 1000 gayatri is ordained . after that simhanuvaak parayana is ordained . if not done asuchi increases day by day .
• one must not cook in a sleeping position . When cooked in such a position or cooking directly after sleep , kali’s wife alakshmi immediately enters such  a person . Thus the food becomes a good naivedya for KALI . Such a food good people should never touch . If taken such a food , once wealth gets destroyed . Misfortunes hit him in the following days . his luck evaporates . In such a situation one must immediately recite shantisukta for 108 times  to regain luck .
• One  must not cook facing west or south , such a food is taken by pisachas . pitrus and devatas dont touch such food . One must never give such food to atithis and bramhins . eating such a food one looses his learnings [ vidyahaani ] . In the long run becomes a amused fool without any respect in  the society . The west food makes one suffer povert his belongings give way and loose lustre and slowly he becomes pennyless.Prayaschitta is that one must stand in the east and do punashcharana samput of vayahruti mantra  for ten times . in the end pranav should be chanted .
• Agni is a bhuta tatva . it is very important in our life . it is a personal issue . Just like a good health conscious person does not use others  belongings like clothes and utensils and bedsheets , towels and perfumery and soaps and other toiletries etc . similarly agni should also be not used . Agni is three types : one that is used to do agnihotra etc . two that is used to light the deepa before HARI nandadeepa and three that is used to light the house . The third one is suitable for cooking . first two should not be used for cooking . The first two is extremely protected since the day one gets sanskaara . The third is extremely personal . it is also protected .
• one must always use ones own agni to cook and not others agni or borrowed agni , this food will not be accepted by devatas and pitrus .
• Suppose one’s agni extinguishes then one must always get agni from a shrotriya only and follow the procedure to establish agni the house as per shruti and not just get it into the house .
• One must never get agni from avaishnav , shudra vaishya , fallen or pashanda or unclean houses . If there is not a single bramhana in a kugrama then in that case one can get agni from the VAISHNAV sudra . This agni should be brought via a dry twigs and not wood , such a twigs should be installed in the place outside of the house or garden . then one must increase the fire with few more twigs and when the fire is lit heavily , one can  get a tulasi kashtha  to light this fire and bring it inside the house and put in the chullaki . This should be then mixed with wood to keep the fire . This fire  should be in the east of the room . Thus agni shuddhi is obtained .
• Agni obtained by friction , or by sulphur or by iron filings is prohibited as it is not “pavak’ agni .
• If agni is brought from a temple then some dakshina like rice , tamboola etc should be kept in the temple .
• Cooking is yagnya , so the fuel used should be clean , it should be made of cowdung ,or palash , khadir and bilva wood . Others are termed impure . butane , kerosene , methane ethanol , biogas , petroleum mixtures , microwave etc are not useful for the naivedya .
• Krsihnacharya in smritimuktavali says tulasi kashtha must be compulsorily used to prepare food . this will be very pleasing to LORD and even if small this will give punya equal to meru parvat .
• With senses under control and silently one must prepare naivedya .
• Rice should be washed thrice or four times before cooking .
• It should be then taken in another vessel and cooked by poring water.
• Rice should never be poured into hot water and then cooked , such a rice is unfit for naivedya .
• Similarly Daal is unfit for naivedya if cooked on fire along with the water . Daal should be poured into hot water after washing it four times .
• Shraddha cooking if done by daughter in law , it is liked by the pitrus .
• The vessels to be kept before naivedya should be kept on a mandala square .
• North east one should keep kheer vessel , south east one must keep vesels containing bhakshya , daal preparations in the southwest , all curries in the north west and rice in the centre , a ghee vessel in between rice and kheer ,
• everyday new vesels should be used for cooking , or vessels made of wood used in yagnya should be used . but still once every month a new vessel should be used .
• salt should be served on left
• rice in the centre , kheer in the right upper ghee in the right .
• curries of vegetables on the front .
• bhakshya bhojya on the left .
• no each dish should each other while serving .
• tur daal preparation is good for devata karya
• udid daal for pitru karya .
• moong daal specially for pitru karya .
• similarly til is good for pitru naivedya .
• when all the dependents have eaten , dev, pitru ,bramhins , family members , friends relatives , atithis , servants ,antyaj chandaladi , beggars , dogs , animals , birds , pisachas etc . then the yejamaana should eat and after his meals wife should eat in the same plate as that of husband . this increases love between them as wife imbibes the qualities of husband more and more .

krishnarpanamastu .

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/

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

Bhagavat Purana

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

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

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

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

Krishnarpanamastu

OM-Pranava

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

krishnarpanamastu

Ram Mantra

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

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

Ram Ram when uttered twice  becomes mahamantra .

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

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

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

krishnarpana

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

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

SriRaghavendra Yati- Mahima

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

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

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

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

He will destroy all the doshas like

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

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

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

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

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

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

Srikrishnarpana.

kapat vairagya

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

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

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

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

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

Krishnarpana

Births Births & Births

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

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

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

Krishnarpana

Sundarkand-1

Sundarkand is the tale of heroics of Shri Hanuman .

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

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

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

Purushsuktha

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

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

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

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

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

krishnarpana

Vairagya-1

Vairagya is a state of mind where mind detaches itself with the actions of indriyas. What is detachment? is relinquishing of sense objects detachment? No.

Senses organs, sense objects have natural tendency to attract each other. senses flow towards sense objects. eyes wander to see things around. ears listen to sounds,tongue ravishes good taste etc. But however these cannot be stopped from their natural activities. Senses act with the activation of the gnyanendriyas  to consume shabd,sparsh,roop,gandha,rasa. Mind undergoes deformation (vikaar)due to these actions. Due to vikaar we form "vasana ",ahankar etc.this leads to repeated samsaar. Vikaar also distorts gnyana ,giving rise to mithya gyana .  vikaar makes senses to repeatedly go after sense objects and diverts manas from knowledge. This vikaar can be nullified only through vairagya. This must be practised everyday. Adhyayan and abhyasa are the only means to increase vairagya . Vairagya cannot be achieved by abandoning senses. or controlling senses by brute force. Such an act will lead to hypocrisy . Hypocricy of abandoning externally the sense activities and keeping sensual enjoyments at full throttle at mental level. This is kapat vairagya. When one realises that all his activities are controlled by Lord and his will , when one completely understand that he is dependent only then vairagya is achieved.

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

Kaustubhadhar

Narayana has kaustubha mani dangling on his chest. He also holds sudarshana chakra,abja padma,koumodki gada and shankha.This shankha gives all kinds of prsoperity .It fortifies all gains of knowledge. When Dhruva opened his eyes after long penace . he was surprised to see the same person(the one he was meditating)  before him . He being a child, felt short of words to praise lord. Understanding his feelings , God tousched his shankha to his cheeks . This made him a scholar to praise Keshava.shankha is sridevi ,Kaustubha  is Bramha ,Chakra is Durga, Padma is Bhudevi, gada is Vayu dev, SSharanga is Saraswati . All Gods' ornaments are manifestation of Laxmi.She personally looks after Him even if she has many servants.Thus Laxmi is most dear to Krishna.

krishnarpana

Srivatsavaksha

Narayana has a mole on his chest on the right side ,this is known as Srivatsa chinha. This is Laxmi Devi on his chest sitting as close to his heart. Laxmi Devi does not leave her Husband even for a second. She is in complete embrace to HIM forever. Hence these two are nityaaviyogi. They share two qualities which are equal that is equality in space and time. Desha kala samavyapti.  Thus  Narayana is called SRIDHAR because he is in tight embrace to His wife. His wife is called AMBHRANI because she never ever is separated from her. Meditating on the Lord thus as sridhar gives immense marital bliss. Girls get married to their beloved.This meditation on AMbhrani-Sridhar gives quick marriages to the eligible. Srivatsa vaksha(vaksha =chest).

krishnarpana.

Narayana and His Avataras are one and same!

There is no difference between Rama , Krishna and Parshurama and other incarnation of the Narayana. All of them have same capacity and qualities as moolaroopa. There is no difference between Narayana and his avayavas(attributes/limbs). There is no organic difference in God and body. His nail is as powerful as his arms. Both can exhibit similar qualities equivalent to moolarupa. Krishna though is krishna keshi(shakti) of Narayana it is still Narayana roop only. All avataras are poorna as much as Narayana.Thinking Rama krishna,Parshurama,other avataras as different leads to Hell . Thinking avataras as full and some incomplete also leads to hell. Thinking defects in God leads to hell. Thinking about incapacity in God leads to hell. Imagining limitation in God leads to hell. Mentioning qualities of arrogance, partiality,anger,sorrow in God leads to complete hell. Men should refrain from all these acts to gain grace of the GOD.

Krishna and 16108 wives

God has only auspicious qualities. So if Rama exhibited quality of Ekpatnivrata so was this quality absent inKrishna .No. Then how did Krishna have 16108 wives , and how despite that He is still having same qualities as Rama.

God is swarata ie he does not require  anyone help or assistance to enjoy. HE is both male and female .His female form is Narayani. which is always present in Laxmidevi. HE enjoys his own NArayani rupa and gives enjoyment to Laxmi devi as well . Laxmi is dependant on him for her joys. Hence to reiterate this Narayana Procreates Bramha from his Navel not from Laxmi .

Also God touches only those females who have vishesha Laxmi Sannidhi else not. There 16100 Agniputra(son of Agni) who once wished to be extreme close company of God. They took very severe penace God asked them to be born as women so that they can embrace him and it would look proper too. Hence these 16100 rishis took birth as girls and married Krishna. They all had vishesha Laxmi sannidhi.

Hence Krishna always accompanied Laxmi only.Hence there is no difference in qualities between Ram and Krihsna.

krishnarpana

Bhaktavatsala

Technorati Tags: ajameedha,ahalya,dhritarashtra,dhruva,prahalad,dhrishtadhyumna

Vishnu is very kind towards his devotees. Atyantdayalu. He forgives all the sins of the devotee and helps him reach moksha. Purana are full of incidents which reaffirm his quality of forgivingness. Bhagavata shows :

1. even though Prahalada was  a Rakshasa  , a race known for misdeeds,terror,and antiGod activities, Yet Lord mercifully bestowed him with boons and immense grace.
2. Dhruva was  a small boy of five years ,ventures into jungle , should have been consumed by lions or wild animals but Lord Vasudeva full of mercy protects him , accepts his prayers and grants him stardom and immense fortune. All he wanted was to sit on the lap of his father , God made him sit on the lap of universe as pole star for eternity.
3. Draupadi went against her husband in coming to sabha of kauravas , yet Krishna showed mercy on her ,saved her from insult ,granting her yards of saree as protection .
4. With all his mercy Lord Rama brought Ahalya back to human form from a stone and united her with her husband Gautam.Rama made Gautam love his wife even more than before , at the request of Indra.
5. Dhrstadhyumna Killed his Guru ,a Bramhin Dronacharya , yet attained heaven by the grace of Krishna.
6. Dhritarashtra ( His position was critical , His father was Lord Vedavyasa God himself, and son was the evil satan kali,-It was God's mercy that he was blind else it would have been difficult to cope with his position.) for all his sidings with Suyodhana , the most evil , yet attained heaven.
7. Ajamidha , a bramhin leads life full of sins , what a mercy even He attained Moksha by the grace of God

oh lord it seems you are tolerant of all these , then why make an exception of me , Please oh Bhaktavatsala, pardon all my sins done uptill now, and protect me through sins to be done in future . Kindly take care of me as a Father would do to his Child , like how you took care of Dhritrashtra ,let me not be any exception irrespective of my actions.

||nanena madedano, rangayaranga  nee enna kayabeko.||

krishnarpana