Goja Adrija

• Lord alongwith Garuda Sesha and rudra resides in the forests by name goja adrija  to protect the wild animals ,birds and snakes.[he resides in these animals by those names ]
• Narsimha resides in forests
• Vamana in plains
• Keshava in the mountains
• Trivikrama in the air
• Matsya in the water
• Those devotees who remember lord in this roopas at theses places are always protected.
• But unaware of these roopas humans are engaged in amassing wealth , progeny and women and occasionally remembering the tradition prays to lord asking for the boons ,just as the animals, while drinking water in the pond , after seeing the moon's reflection go on to eat it too with enthusiasm.
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Vyuh roopa

• Narayan, vasudev , sankarshana,pradyumna anirudhdha are the five vyuha roopas of Narayana.
• Narayana is in the earth
• Vasudeva in the water
• Sankarshana in Agni,fire
• Pradyumna in Vayu ,Air
• Anirudhdha in Akash ,ether
• This way lord protects us all
• Narayana is in clouds
• Vasudev in mist
• Sankarshana in lightening
• Pradyumna in the thunder
• Anirudhdha in the rains

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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

Tvam Aashcharyosi Dhanyosi!

Shri Krishna alongwith his wives was dwelling in Dwaraka ,and all the kings of the time alongwith Kauravas and pandavas came to meet him on the Raivat mountain . Just as there was a big gathering , sage Narada came by and uttered " Tvam Aashcharyosi Dhanyosi" ,SriKrishna said "Dakshinabhissakam" ! everyone around surprised by this conversation asked LOrd to explain . Lord ordered Narada to explain ,he said thus:

• I had gone to Ganga and said " you are the superior ,none is equal to you " .Ganga said Varun is superior to me .
• I went to Varun and he said , I am supported by Uma Sauparni and Varuni named Prithvi .they are superior
• I went to Uma and she said the Parvat named Garud Shesha and Rudra is superior
• I went to Garuda and said you are wonderful [ashcarya] He said Bramha is more wonderful than me .
• I went to Bramha and said "you are most wonderful " He said my mother Vedabhimani Srimahalakshmi is Prakruti and more wonderful and superior"
• I expressed Vedaabhimani Lakshmi as most wonderful but she declined saying my husband who presides over Yagnya is Shri Narayana is most wonderful and superiormost"
• Thus as there is no difference between mool Narayana and his avatara ,I came to Sri Krishna and said " Tvam Aashcharyosi Dhanyosi"
• Lord said " Dakshinabhissakam" means
• Not only am I superior to all the beings but also my wife Dakshina is superior to all the beings. She is Savadhik superior and my superiority is Niravadhik.
• She being the part of his half of the body [ardhsharir] she is known as dakshina , she is in srivatsa as veda ,She is sitting on his lap as jnyana ,she is always near him as yagnya .
• thus jada tartamya is explained
• Ganga as wayer is superior to bodies
• Samudra is superior to water
• Prithvi is superior to samudra
• Parvat is greater than prithvi
• Mahattatva is greater than Parvat
• Veda is superior to Mahattatva
• The meaningful recitation of Veda is Yagnya
• Ritvij reciting Veda is entitled to Dakshina
• It is leads to Gnyana and
• finally God Narayana is superior most .

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Gyana Ichcha Kriya

Lord Narayana does not force the soul jeeva to enact any karma . On the contrary he has leased his  independence with respect to Gyana ,ichcha and kriya to the jeeva. So when a desire occurs in a jeeva ,his buddhi analyses with available gyana about the status of desire and then according to the conducive circumstance [ external anukula paristithi , which exists or acts as per our poorva janma karma] ,he makes a kriya [efforts] . Now nothing is forced onto him in this process. Jeeva is independent when it comes to desire . One can desire anything ,nothing stops from desiring . Nothing stops you from making efforts either. everybody is free to try out his luck .

But what differentiates one from another is Gnyana . It is knowledge that makes the difference between different people in pursuing their goals. Person with higher knowledge approaches a goal differently than a less knowledged soul at any given point.

Now we have a means to accumulate knowledge .Knowledge is  the only wealth that no thief can steal from us. Our actions though inspired by Lord [who is complete and of independent knowledge] yet we set out our actions as per our local knowledge [distinctly different from Lord] . This gyana is ever increasing birth after birth and experience after experience ,it fortifies . Our acts also so improves as per our gyana. Thus our ability to sin or punya is limited to gyana. One must make maximum efforts to gain gyana.

Thus lesser knowledged suffers more than the one with more kowledge. Mukhyaprana [Hanuman] has complete knowledge and hence he is untouched by grief. Lord gives knowledge when one performs nishkaam karma.

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||Na madida Karma balvanta vadare ,ni enu maduve Mukunda ||

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

Shri Vishnu is supreme Paramatma

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

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

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

krishnarpanamastu

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

This world is real.

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.

 

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Sama Dukha Sukham Dheeram

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].

• Krishna asks Dukha on account of what?
• loss of life to the greats
• or absence of these on account of death
• or complete destruction of their self {soul}

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.

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Rajsooya Yagnya

Pandavas had won the entire universe. Bheema was the chief instrument in this feat. He had won, garuda ,shesha ,Rudra, and kichaka,paundraka vasudeva,Karna ,baksura,Jarasndha who were undefeated till then and even Arjuna was not capable of  winning them . Rajasooya cannot be performed without winning everyone. Thus chief fruits of yagnya goes to Bheema . earlier bramha had done this yagnya , now only pandavas could do it.

Arjuna went to north regions and won indra , sapta dweepas, patala etc adholokas ,trigarta etc.

Nakula went to paschima disha and won all the kings. Sahadeva went to south and won all the countries. He sent ghatotkacha to  lanka and asked VIbhishana to accept superiority of Panadava as an order from Krishna . He accepted. All the kings sent their share of wealth as taxes. This wealth when collected appeared as a mountain 600 yojanas in height and width , this exceeded the size of Indraprastha. but yet by the technology of Vishwakarma this could be accommodated in a store.

Pandavas after vanquishing all by the grace of Vedvyasa ,prepared for Yagnya. All were invited to the yagnya.

Brahma , shiva, indra kama other deities came to the yagnya ,mantapa. All the kings came to the function.They had brought many gifts to Pandavas . Duryodhana was appointed to collect all the gifts. Gandharvas were singing , Apsaras were dancing , the whole universe had gathered.

1. God was present in the triple role in the yagnyashala
2. parashurama
3. vedvyasa
4. Krishna

a debate was organised to decide who is the supreme GOD. A hot discussion ensued and finally Vishnu was declared  supreme. Now Yudhisthira asked BHeeshma as to who should be first offered prayers to kick off the proceedings. Bheeshma declared Krishna should be first offered prayers.

Note: there were Bramha ,shiva  munis [saints] like durvasa ,shaunaka maitreya etc were also present etc why these were not consulted to give decision on Agrapooja ,why only Bheeshma was consulted by Yudhisthira?

Ans: Though Bramha etc were present they were appearing as humans to common men , hence decision would not be acceptable to commons who were present. Munis and rishis were all residents of forests , commoners never had a chance to see them ,hence their views would not be held in respect .Bheeshma was eldest among kuru family and was known among kings and commoners as a respectable ,knowledged and great , his decision would be acceptable and conclusive .

Why did Bheeshma declare Krishna to be worshipped first ? even Parashurama and Vedavyasa were also rupas of Vishnu . they could have been also offered worship first?

Ans. The idea was to create a controversy and give grief to those who did not consider Krishna as God. Offering worship to Parashurama or Vedvyasa could not have met with resistance as these were bramhins. Krishna appeared as Kshatriya and many did not believe he was GOD. To prove that Krishna was supreme lord and avatara of Vishnu , Bheeshma said so.

Shishupala did not like the idea and created a scene by hurling abuses on Krishna . after 100 abuses Krishna killed him through Sudarshana chakra.

Thus Krishna was offered first worship and Rajsooya yagnya was completed  with blessings of Parashurama ,Vedavyasa and Bramha and other devatas exhibiting the insurmountable grandeur of Pandavas  under the guidance of Krishna and Bheemasena.

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Aitereyopanishat

Once King Visala and his wife Itara devi performed penace to get a Son. Lord Narayana revealed himself as their son. He once went to a yagna where devatas and chaturmukha bramha were presiding. These devatas could not bear the lustre of Lord Narayana ,chaturmukha Bramha offered prayers to the son of Itara , He enabled them to see him.They all became his devotees. As greats like Ramadevi,Bramha,Indra,devatas became his dasa[devotees] He came to be known as Mahidasa [mahin: dasa: asyeti  Mahidasa:] He then preached Aitereya hymns to all of them .

Thus Aitereya devata is Mahidasa ,rishi is also mahidasa,this is part of ashvalayan shakha of Rigved ,a chapter2 and3 of Aitereya aranyaka is upanishat. It conveys Supreme Glory of Vishnu ,hence is known as Mahavibhuti.

1. Hari:OM  Sankarshana is the path ,Anirudha is karma, Vasudev is Bramha ,Pradyumna is Satya.
2. One must not abandon Him ,[one must not transgress Truth ,as god himself is truth that leads to HIM].
3. This answers the question as to
1. why truth should be followed in this world ,
2. why cannot we live as we feel like  ,
3. why are there path of spirituality ,
4. what it leads to ,
5. who has put all these restrictions?
4. This also specially shows vedas are theistic.
5. Three transgress HIM
1. Pishachas[those who roam in Akasha]
2. Rakshasas[Those who eat human flesh]
3. Asuras [ among dharma gyan vairagya and aishwarya ,these have only aishwarya]
6. Three did not transgress
1. Manushyottama
2. Rishis
3. Devatas
7. They meditated on HIM as
1. in Arka
2. in Brihat
3. Pavamana
8. Men prayed through Agni
9. Rishis prayed God as present in Aditya
10. Devatas in vayu and Dishas[all quarters].

Narayana is Supreme . Madhvacharya had a special liking to this Upanishad which can be seen from that fact that

• He taught this upanishat to his Guru as Guru Dakshina
• He gave a special discourse on this in eminent sabhas
• His last discourse before retiring to Himalayas was on Aitereya Upanishat which was attended by Devatas  in Ananteshwar temple UDIPI.

krishnarpana.

Sundarkand-3

In mahabharath ,udyog parva is the essence, similarly in Ramayana,sundarkanda is the essence.

• In udyog parva,to get back the RajyaLakshmi of Pandavas shri Krishna sets towards Hastinapur
• In Ramayana ,to get back Shri Lakshmi Of Rama , Hanuman sets on for Lanka.
• Suyodhan tries to bind Shri Krishna ,Ravan tries to Bind hanuman.
• SriKrishna , speaks high of pandavas, hanuman speaks high of Rama.
• Not heeding to advice suyodhana perishes, Not heeding to advice Ravan perishes.
• Vidura sides with Krishna leaving Suyodhana  , Vibheeshana leaves Ravan and joins hanuman(Both names start with Vi,emphasising absence of vikaara)
• Krishna shows Vishvaroopa, hanuman sets on fire entire Lanka

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

Gayatri

Gayatri is mother of vedas.............. Mahanarayanopanishat|

Gayatri purifies dwija, offers longevity,strength,wealth and fame to the upasaka ........................................Atharvaveda|

just as nectar is the essence of flowers,butter is the essence of milk,water is essence of all rasas, so is gayatri the essence of vedas.......................................Vyas|

10000 gayatri japa completely cleanses the body ..............................................................Atri Samhita|

Gayatri japa upasana leads  to surya loka and then to Moksha..................................................PadmaPurana|

The meaning of gayatri is Bramhasutra, its nirnaya is Mahabharath,its essence is vedas............................................matsya purana|

Gayatri japa obsolves of all sins .......................Bhavishya Purana|

yudhisthir ,gayatri japa gives relief from all pain...Mahabharath|

krishnarpana

Sadhana

Many a learned people after intense study suddenly lose their interest in philosophy, ask them any question they would be in a position to answer, yet they will not have drive to put it in practice. The ususal excuse will ,now i know everything ,so what's next. Next is sadhana. A vidya when obtained , should be attained perfection ie siddhi, with siddhi comes application , with application comes sakshatkar.

The more you know more will be your sadhana. it is strange to observe that a most gyani attains Moksha late , and lesser souls attain Moksha fatser . because lesser souls have less sadhana, higher souls have greater sadhana . Many struggle to even get the knowledge , so sadhana starts after many kalpas. But Vayu Deva knows everything from srujya avastha itself yet he has sadhana of 100 kalpas. What he does in his 100 kalpa sadhana is nothing new to learn but shastras says ,rujus are 'anubhav rahita's ' and thus they do sadhana. Their linga dehas are like that of burnt shirt. where it does not affect them , simple shake is enough to get rid of samsara. Hence they are always happy , among parashuklatraya.

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

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.