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/

Vaikuntha Varnan

"gandhdwaramduradharshaam nityapushtaam karishinim |ishwarim sarvabhutaanam tamihophavahyeshriyam||"

 

Saint Vadiraaj has written Vaikuntha varnane in four chapters 1.moksha sandhi  2.laya 3 srishti and 4 stithi sandhi .

This is directive lesson in the journey towards Moksha for a aspirant .It highlights the philosophy of Poornapragnya acharya in very lucid manner .

In the first sandhi after the mangalacharan Vadiraaj elucidates the three avataras of Vayu namely Hanuman , Bheema and Madhvacharya .Srimadananda teertha has brightened the lamp of true knowledge of Lord Vedavyasa  .

He has upheld that , the world in which we are living , the world which we are  experiencing and is witnessing with all the senses and more importantly breathing in the air of the world, such a world is REAL.

Those who claim that everything is FALSE [ MAYA ] , then very tongue with which they are claiming this also becomes FALSE .

How can a false tongue convey anything ? Then speechless such persons cannot argue further !

Thus stressing this logic Vadiraaj quotes the verse " dwasuparna sayujasakhay ........." from vedas [shruti] to bring out the point that ,

Jeeva and Isha are two different birds embracing the tree namely human body .

If a person teases the other in presence of others as " one without qualities " it is seen in the world  tempers rise with fury of anger . Then if such words are attributed to Lord Srinivas  how can they be accepted .

According to Vadiraaj swamy , this chapter is intended to give bhakti to the good and ethical people and increase hate among the uneligibles . Lord Vishnu has been declared  as the greatest in the inquiry made by rishis through Sage Bhrigu .

Such a lord's story [ harikatha] , if not heard ever by those  evil people ,such people's breathing is a mere exercise akin to the blacksmith's equipment . Such people [ who have no bhakti in Lord ], their mundane activities are also akin to the sporting pigs and dogs  at the enterance of city gates .

Their ears [ which have never heard a harikatha ] are akin to the  rat pits . Their eyes which have not rejoiced at the sight of Lord 's Idol are akin to owl . The tongue which has not sung the hymns of Narhari are akin to squeaking frogs .

• Did Parikshit not attain Vaikuntha ,listening to harikatha in seven days ?
• Did Khatvang King not attain the Moksha in just 48 minutes ?

Bhakti is paramount in Moksha sadhana . With Nirmal [ unadulterated ] bhakti ,whence one remembers Narayana continuously , souls reach Vaikuntha .

• Reaching the abode namely Vaikuntha [where Lord Narayana is ever visible to the souls ] is what is known as MOKSHA .
• The place that never perishes is known as Vaikuntha
• Vaikuntha is the only true dwelling [ everlasting stay].
• There Lord Narayana is visible always uninterruptedly in his complete full glory .
• Those who have attained mukti are known as MUKTA .
• Vaikuntha is the place where Mukta live ,without fear of return to mortal world ever .
• ONce entered in this world .one never comes back into the sansaar .
• once entered in Vaikuntha one is relieved from cycle of birth and death .
• Vaikuntha has no miseries
• Vaikuntha has no incompleteness .
• Muktas are always complete and happy in everyway .
• SriMahalaxmi with infinite forms serves Lord Narayana in Vaikuntha and also illuminates the Vaikuntha with her radiance akin to hundred crores of Suns put together , in all the 10 directions of Vaikuntha.
• Vaikuntha of Bhagavan Vishnu is above the satyaloka of Brahma .
• Untouched by miseries ,sidhdhas and sadhyas are enjoying in infinite ways  each and every moment uniterruptedly ,without end .
• All these experiences of happiness in the Vaikuntha is the result of service to the Lord Krishna's lotus feet .
• The bestower of such happiness of Moksha ie Lord Krishna's feet and enjoyer of the happiness ie Jeeva are different and in hierarchy . ie Lord is aiways different and  greater [ infinitely] than jeeva during sansaar , after sansaar ie  Moksha , and also during Moksha , such difference exists and conyinues , among Lord and jeeva and also among Jeevas .
• Such a difference is truth
• Such a  heirarchy is Also the TRUTH.

krishnarpanamastu

note : this is avery elaborate grantha and over next few weeks the translation of VAIKUNTHA VARNANE will continue .

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

Digbandhan

Vyahruti is the best digbandhan mantra . Everywhere there are demons and bhutas whose very job is to put some obstacles into good karma . Thus while  japa these attack from all the ten sides.Sadhak has to protect himself from these ,else his pooja phal is drainedout by these forces.

how does digbandhan work? Narayan  panditacharya in his Yogdipika says , every one has a nrasimha agni in his palms. By clapping thrice this agni is lit and intensifies . Then flames of this agni is used to dispel negative forces by clasping middle finger and thumb , the noise generated by clasp , aggravates the flames of this agni and with astra mudra we can drive away the negative forces and sit calmly in japa or sadhana.

krishnarpana

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

Bho Yativarendra Gururaya Raghavendra

• Oh Raghavendra swamy ,protect me ,I am in your shelter ,I pray your divine presence in the Brundavana ,Please protect oh full moon of tattvavada!
• I have wandered from[holy] Place to Place to every place suggested and seen and passed by , I am vexed asking boons unfulfilled at these places, now I come to your pedestal [Mantralayam]-Please help me!
• I do not have any capacity to carry out austerities ,as I am dipped in desires and vices ,Niyamas are a very difficult for me to observe ,Yet I desire your blessings and I know you would fulfil my other wants also.
• I do not understand shastras , I have no knowledge of the language , I do not have any Mantra for learning , but I have cravings for SriMadhvas' teachings ,but I am short of intelligence and analytical skills, I have come to your pedestal with just a desire and no qualifications , Please besiege my heart and inspire these knowledge and learning and Please protect me , fulfill my desires.

Note: it requires lot of niyamas to acquire Punya and these punya purifies ones heart and induces one to study shastras . Study of Shastras require lot of Intelligence , language skills and grammatical and logical analysis to grasp the meaning in the treatise. Or you should have some kind of mantra siddhi of some devata mantra to understand the secrets of science from that Devata. or observes niyamas and strict ways of living to appease any diety in Temple to offer you a boon for the same. I out of ignorance ,polluted mind,and uncontrolled senses ,with no qualifications whatsoever as mentioned above [Though without them there is no recourse] I still desire to become a gnyani and desire to obtain all the wishes , I know you would help me !HOW?

By besieging my heart , staying in it , this will automatically purify me ,You are the only devata I know of ,who can teach me by inspiring it in my heart, You are the very embodiment of knowledge ,your presence in my heart makes me a scholar , You make my tongue speak very difficult topic lucidly , you make my mind think the intricate logic of philosophy , you make my heart sing praises of Lord Anantapadmanabh Oh Guru Raghavendra your name is my mantra to attain all the desires with   my one desire to visit your pedestal Mantralaya.

 

||Antarangadali nintu preriso Anantadrishadvaraye||

You need not be a scholar or need not do great piety ,need not wander in Himalayas or observe vrata niyama for siddhi , Just become a devotee of Mantralayam seer SriRaghavendra and surrender to his lotus feet , You will gain everything desired.

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

Vaali Sugreeva

Vaali sugreeva were brothers . Vaali was incarnation of Indra , Sugreeva ,of Surya. Sugreeva sought help of Rama to finish Vaali. After tests by Sugreeva ,Rama sent Sugreeva to Fight Vaali.

• Fisrt time HE did not kill Vaali.
• Sugreeva came back .
• Rama assured to kill ,put a garland to him.
• Vali was killed from behind by Rama.

Philosophy.

1. why did Rama not kill him first time ?

Rama is God ,therefore thinking he did not recognise Vaali ,is untenable. When two brothers are at loggerheads ,they usually go to any extent in fight. But once revenge is over , There is sudden surge of brotherhood . and subsequent repentance[this is the nature of blood relation].Thus one must never interfere in a brotherly squabble.Chances are they unite and treat you as an outsider and even abuse you for instigating enmity.One must always give a chance to such reversal of mindset.

Rama spared Vali for the first time to bring such reversal of mindset towards his brother.

2. Why did he kill Vaali?

Vali had taken away wealth ,wife and belongings of his brother without any fault of his. So he was liable for punishment. Ram was a Kshatriya Chakravarti King and he had moral right [as a duty] to end Vaali's life .

3. Why did he kill from behind and not in a straight war.

what Vali had done ,renders him into the category of Mrugas[animals] , Kings don't wage war against animals , they hunt them or kill them as a disturbance for forest life.

Tatva:

Vali was Indra , he had natural Bhakti towards Rama ,  more than Sugreeva. Had Rama befronted him, he would have immediately asked forgivance and Rama would be compelled to leave him alive.

But crime of Vali was he had taken birth to serve Rama and in the flow of arrogance of power and might due to boons and strength , he forgot his duty [purpose of Birth] and befriended Ravana. Also he hurt Sugreeva [a devotee] , More importantly He was standing in a camp against Hanuman. Sugreeva on the contrary had befriended Hanuman and was under his guidance.

God only sides with the one who sides with Hanuman[Vayu]. HE does not prefer to see the face of those who go against Hanuman, even if they are his devotees]. [thus he kills  Vali from behind to show going against Hanuman is unpardonable ].

[same Vali becomes Arjuna and sides with Bheema , Sugreeva becomes Karna goes against Bheema] Krishna ignores Karna and takes Arjuna very close.

Those who pray Lord Vishnu without Praying Vayu [hanuman] , God does not give any fruits ,however hard and devotionally one prays ,its of no use . God does not appear before them [like vali] and finishes them off from behind.

If you Pray Hanuman along with Vishnu only then you get your wishes fulfilled like Sugreeva and Arjuna].

Lord's arrows are nothing but Vayu himself. When Arrows pierce heart of Vali[ Vayu enters his heart] , he gets knowledge  , asks forgiveness to lord and Rama offers to give him back his life. But Vali refuses because he does not want to let go the chance of dying in the hands of Rama [which ensures Moksha].

Thus Vaali surrenders all his beloved things to the lords' feet according to the dictum " daraan sutaan priyaan ....nivedayet...."

This is what is known as Srikrishnarpanamastu .

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.

krishnarpana

Punya,Papa,Moksha

A gyani is neither worried of papa nor desirous of punya. When dharma as prescribed in shastra is carried out ,punya is accrued. This punya ensures swarga. After the death , one enters swarga,he enjoys in the swarga,sometimes one feels jealous at others enjoyments in swarga too. When you have exhausted 2/3rds of your punya,you are mercilessly kicked out of the swarga. From there you fall onto chandraloka,whereby you spun into akasha into the clouds . From clouds you fall alongwith the rain onto the earth in the fields , you are reborn as the grains in the field ,which finds its place in a store ,where someone purchases to have a meal. It enters the human and in 48 days converts as his semen . From there it enters female to form an egg and then you take birth again in a good family.#

Thus for a gyani even swarga is not desirable as it is not permanent.For a sin gives naraka ,whereby after lamenting in hell ,the souls are thrown in a waste taking forms of insects and other animals , which are slaughtered and then finds the semen of an indivdual who eats them.

There is no pride in doing punya or no despise in papa for a gyani , as boh are under the control of God. When one does all the action as hari pooja , papa or punya , it leads to Moksha.

we shall elaborate these in next posts.

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