Wednesday, December 22, 2010

Refutation of Modern Meditations

Jai VijayRaya,
Jai Vyasaraya,
Jai Bedi Anjaneya,
Hare Srinivasa !!!

Modern Meditations : There are scores of modern meditations nowadays on the internet, each one claims to be true but very different from each other.

A practitioner of Kriya Yoga has given the below explanation. Other meditations are similar in some respect or another.
"The three higher chakras seem to be energy gateways in which one can pull or send energy trans-dimensionally. I believe the chakra directly above Sahasrara to be connected to the causal realm.
I have found through experimentation, if you send love energy from the heart up, through the thousand petaled lotus, then through the higher chakra with the intention of sending love out of our universe, a line of energy can be sent to other realms.
If you send love out and whilst it is travelling at the speed of consciousness, out of our universe, turn off all thoughts, holding the mind empty, this gives the love energy the extra kick it needs to make it out of our own universe into other realms.
By sending love energy to another realm it will invariably make contact with other consciousness. Once a link is formed, love can be sent back and forth between the two realms. The wondorous snowball effect from sending and recieving love, trans-dimensionally, raises ones own energy levels exponentially.
Initially you can practice sending and recieving love to planetary bodies in our own solar system, through Sahasrara. As you become more adept at this practice the higher chakras will activate which allow the sent and recieved love energy to be strenghtened into a potent laser like ray, which is capable of traversing the vast distances involved."

This is a classic example of the extent to which advaita is prevailing today. advaita is very loosely defined; so each author has his own interpretation. People after shankara corrected his works and said this is what he actually meant.
When Sri Vyasarajaru, wrote the Nyayaamruta, he collected all the different and loose definitions of advaita, summarized them and then criticqued them. So perfect is his work, that advaita scholars recommend reading NyayaAmruta in order to understand advaita.
The genius and calibre of Sri Vyasarajaru is such that, advaita scholars ask people to read Nyaya amruta to actually understand advita better.

Coming to the main point
If you google chakras, you’ll find scores of theories and pages of results. How to distinguish them, each one claims to be true?
I want to address this issue as more generic one and then talk about Kriya Yoga in specific.
Throughout history and scriptures, you’ll find scores of people doing all types of Sadhane. There is one common factor in all of them; unless it is directed to Sri Krishna it is all a waste of time.
There are scores of methods, meditations, practises out there in the Neo-Vedanta market.
Neo-Vedanta means a quote or two from scriptures, the rest are theories around the quote. Rather than trying to understand the quote (Sri Hari is the root meaning of all shastras), they try to fit the quote to their practice.
It’s like a remixed song, with some shlokas in between; having people say wah wah what a song :)
Now why is the Kriya Yoga explaination given so far advaita ?
1# Nirguna upasana – You meditate on sending love to some universe? Any gunas ?
2# No clear cut definition of upasane –
Sending love to Whom? Dunno?
How much love ? Not Sure ? Love for child is differnt from Love for Wife different from Love for Parents different from Love for Friends different from Love for humanity. All Love but which Love to send ?
Why do I love someone out there ? Dunno Practically, how do I love someone/something/some place I don’t know? I need to know this, because of dharma sookshma.
Sadhane has to be like Arjuna seeing the eye of the sparrow and nothing else. Do you honestly believe that the meditation described above is like that.
3# No Concept of God – If the philosophy does not mention dasatva or bimba-pratibimba; step away. Sri Hanuman and Sri Krishna mention that this is the most important aspect.
4# No clear destination – What is the definitve end point of the meditation? Samadhi is not an end point. It’s a state.
There are hundreds of meditations, all of them give sense of achievment and feel real. You feel energy flowing through you etc. etc.But is it really helpful ?

You should not tamper with chakras unless you know what you are doing.
Let me give you an example, if you just make the replace the engine with a more powerful one, the car can’t stop. If you make the wheels bigger, power will go down. If you put some rocket fuel, it’s catch fire.
Basically, you can’t just fiddle or jazz up something and expect the problem to be solved.
There is one way however where the whole car will be upgraded, the spiritual wattage will increase, etc. The age old testament of Rishi’s “The Gayatri Mantra”.
It all boils down back to Sandhyavandane. Doing a 100 japas @least once a day for a month with dedication; should be enough to convince you about the power.
Personally, I’ve tried scores of meditations and attunements, not one comes even close to Sandhyavandana. Jai Sri Ram !!!
So in a nutshell, although it seems that they have picked up some lines from the scriptures, what is being followed is a neo vedanta thought; that has no backing of the scriptures.
Sri Vyasarajaru has written Nyaya Amruta to show how to identify advaita in every form and how to refute them. Don’t fall into such traps, read Tattvavada and join the path to Moksha.
Also, this is how advaita spreads nowadays in the garb of meditation/healing etc

 Most meditations in the market talk about state of nothingness.

Narsimha purana mentions meditation as dhyana (nidhidhyasana) : continuous flow of thought towards an object. Note the term flow of thought.

Asthanga Yoga comprises of
Yama - moral codes
Niyama - discipline, self-purification and study
Asana - posture
Pratyahara - sense control / mind control
Pranayama - breath control
    - Sagarbha (pranyama through mantras)
        - Keval ( just breath control )
Dharana - intention
Dhyana - meditation
Samadhi - contemplation

The first five are preparatory towards the meditation. When the mind is pure, sense organs are under control, chitta is still/calm, the mind can contemplate on the known issues.

Shravana of shastras is what follows, Contemplation on the matter of Shastras (Sri Hari) is called manana. Doubts are cleared by Guru and the knowledge becomes steadfast. But we have difficulty in holding onto this knowledge, this phase is called dharana. When we can hold this contemplation without breaks i.e. continuously , the next state Dhyana is acheived. When external sounds are not heard the state is called Samadhi.

Sri Hari is above all senses, as long as we are even remotely occupied with our senses we cannot  experience Sri Hari to the fullest measure. Sri Hari is totally above all influences and infinitely auspicious. Sri Hari is described as "Neti Neti", meaning Sri Hari is beyond comparison... Sri Hari cannot be compared to anything in the Brahmanda. This type of realization can come fully (as per souls capacity) only when all the senses are completely under control.

Any activity if it is not directed to Sri Hari is futile.

Any modern meditation will try to focus on emptiness of mind. To negate this; a quote from Brhadaranyaka Upanishad
yathA yathA upAsate tathA bhavati - As you contemplate more and more, so you achieve

This is even very practical, if you keep thinking of someone, you will act/get characteristics of that person.

So if you think about nothing/emptiness what does that make you ?

Now see, if you keep thinking about Sri Hari, he'll keep you close to him. Hanuman is always meditating, is he meditating on nothingness ? Even a layman knows Sri Hanuman is constantly meditating on Sri Rama !!!!

Jai Vyasaraya !
Jai Vijayraya !
Jai Bharateesha,

Thursday, December 16, 2010

Sundara Kanda (Adhyaya VII of MahaBharata Tatparya Nirnaya)

Jai Bedi Anjaneya

My alpa prayatna, may Sri Hari Vayu grant me the strength to do this post more justice. I'll shall add more details as and when possible.

About SundarKanda

SundarKanda is the 5th Kanda in Valmiki Ramayana ( Bal Kanda, Ayodhya Kanda, Aranya Kanda, Kishkinda Kanda, Sundar Kanda and Yuddha Kanda )
SundarKanda is the 7th Adhyaya in MahaBharata TatParya Nirnaya (MBTN) of Sri Madhvacharya. This a scholarly work, condensing 68 chapters into just 50 shlokas is phenomenal.

Sundar Kanda primarily deals with the journey of Hanuman from KanyaKumari to Lanka, his meeting with Seeta Akruti, his war with the Rakshasas, setting fire to Lanka, his journey back and presenting Sri Rama with choodamani.

Sundar Kanda starts with Hanuman's leap across to Lanka and ends with Sri Rama's embrace to Hanuman for all his achievements. (MBTN)
Some renditions of Valmiki Ramayana end Sundar Kanda with the presentation of Seeta Akruti's Choodamani to Sri Rama

SundarKanda is totally unique
 - The Name SundarKanda (beautiful chapter) itself is unique, no other chapter has a complete adjective describing it's name like this.
     Sri Valmiki found this to be the most beautiful chapter out of all the chapters
 - Vayu Jeevothamma is out and out the theme; which the core essence of Madhwa siddhanta
 - There are serveral lessons that are to be learnt, which we will see as we proceed.
 - Sundara Kanda contains the whole of Ramayana in brief
    - Hanuman describes the whole story before Sundar Kanda to Seeta Akruti
    - SundarKanda in itself
        - Current narration and
        - In Valmiki Ramayana, Sri Hanuman explains all his exploits to the kapi sena after returning from Lanka. Some books omit these one/two chapters, because they see this as a repetition.
            Hence some books of Valmiki Ramayana have 66 chapters while others have 68 chapters.
            This chapter of Sri Hanuman narrating SundaraKanda in SundarKanda, clearly matches Sri Madhvacharya's SundarKanda Nirnaya
    - Hanuman also assures Seeta Akruti that Sri Rama will come defeat Ravana and take Seeta back to Ayodhya and rule (After SundarKanda in brief)
 - The miracles that happen with daily chanting of SundarKanda are enormous, which I leave the readers to test and verify for themselves, if people can share their experiences I would be greatly obliged

Prologue about SundarKanada

The Vanara sena headed by Jambhavanta (same as the one in Syamantaka mani episode in Mahabharata ), Angada who is Yuvraja and Chandra avataara (Abhimanyu in next avataara) and Sri Hanuman (Vayu Devaru avataara)
which comprise of the Southern search party for Seetha Akruti have been informed by Sampathi (brother of Jatayu) that Seeta Akruti is present in Lanka under Ashoka Tree. Lanka is 100 yojanas across the ocean.
The monkeys state their powress, one by one all below 100. Jambavanta mentions he could have done 100, but he hit his leg against Meru Parvata because of that he can jump 96 yojanas. Angada mentions he can jump 100 yojanas; but he would not have the strength to make the return journey.
The whole army speaks except for Sri Hanuman. All the monkeys, headed by Jambavanta approach Sri Hanuman and request him to make the jump. Hanuman immideately agrees, increases his size to be as tall as the mountain and is ready to jump.

* - During Vamana avtaara of Sri Hari, when Bali was vanquished by Trivikrama roopa of Sri Hari; Jambavanta was excited and jumped up in the sky to announce that Sri Hari was victorious to all the lokas. During this jump he hit his knee to Meru Parvata.
* - A popular version is that Sri Hanuman had forgotten his strength due to shapa of Rishi's. Although it is probable that the shapa is there, Sri Hanuman is way way above in the Taratamya, so Rishi's shaapa are no obstacle for Sri Hanuman


Since there are a lot of points to be discussed, I'm logically separating the events to look at each aspect in more detail

The Leap across the ocean

Just before the jump, Sri Hanuman increases his size to be as tall as the mountain; Valmiki Ramayana mentions Sri Hanuman prays to Sun-God, Lord Indra, God of Wind, Lord Brahma and Bhutas.
Sri Hanuman prays to the antaryami Sri Hari in all of these (for ex. Surya means Surya antaryami Surya Narayana etc.); this is more of a teaching for us. Also these are the Demi Gods whose varas he is going to overtake, hence a forementioned statement by Sri Hanuman.
Valmiki Ramayana gives a detailed and graphic representation of the Jump itself; when Sri Hanuman of the size of a mountain, presses his foot in the ground to jump, a depression is formed, the mountains shake, sulphur springs erupt and the mountain is basically flattened.
The velocity of the jump is so much that wind pressure uproots trees and the trees follow the trail of Sri Hanuman for some distance. Valmiki mentions it was like relatives, accompanying a loved one for a short distance while going on a long journey.
The flight itself is very graphic and the scenery is described with great accuracy. People who have travelled in flights can vouch for the details mentioned in SundarKanda.

Obstacle #1
Mainka Parvata (Mountain of Gold)- Was saved by Vayu and Sagar is Suryavamasha; so as service to Sri Hari Vayu, he requests Sri Hanuman to rest for a while.
Sri Hanuman is Vayu Devaru avataara. He needs no rest, shvasa-japa portfolio is awarded to Sri Hanuman because all Gods below him need rest at some or the other point.
Sri Hanuman appreciates the offer but declines it, he touches Mainaka Parvata as a token and proceeds.
Learning :
#1 Just the sankalpa of Sri Hari Vayu seve will send many riches your way (mountain of gold). SathyaNarayana pooje is full of such stories as well. Imagine how much the actual seve can fetch you.
#2 No rest should be taken when it is not required
#3 Sri Hari seve always comes first no matter what
#4 No amount of temptation(monetary or otherwise) should deter us from Sri Hari seva

Obstacle #2
Surase mother of Nagas is given a boon by the devates and sent to test Sri Hanuman. She is given a boon, that whatever she wishes will fall in her mouth. SriHanuman decides to honour this boon, he expands to 100 yojanas, Surase expands her mouth as well, before she can close it, Sri Hanuman reduces his size to a thumb, enters the mouth of Surase and comes out.
#1 Satisfied boon conditions but did not obstruct Sri Hari's work
#2 Some situtations should be dealt with tact, even though he could overcome the situation; he used his intellegence to diffuse the situation

Obstacle #3
Simihka a raskhasi has a boon by Brahma Devaru to be able to catch people from their shadow. She catches Sri Hanuman's shadow, although fully capable of escaping this, Sri Hanuman enters her mouth, tears her heart and kills the demoness
#1 Satisfied BrahmaDevaru's boon, but did not obstruct Sri Hari's work
#2 Some situations need to be dealt with force, tact will not work always neither does force. The challange is to use optimum tact and force.

Landing on Trikuta

Sri Hanuman lands in Lanka on Trikuta Parvata, flatnning it, thereby reducing the fortification of Lanka further.
Valmiki Ramayana clearly mentions that Sri Hanuman tells that although he has flown across the ocean and has overcome demons; he isn't even a bit tired.
This reflects the tattva that Vayu accomplishes tasks without even the slightest effort and that he was the suprememost vanar.
Sri Hanuman reduces his size to that of a cat and enters Lanka during nightfall. Night is when the rakshasas power double, so it is like entering a double danger zone.

Search for Seeta Akruti (Description of Lanka)

Sri Hanuman overtakes Lankini the gram devate of Lanka which proves Sri Hanuman is higher than any Gram Devate.

Valmiki Ramayana gives a very detailed and graphic description of Lanka, the splendid buildings, the arches, the decorations etc.

The pubs of Lanka are described in vivid detail; it's not possible for such glamourous pubs to even exist today.

The night life of Lanka includes description of drunk women strewn on the street with their clothes displaced and exposed.

This incident is clearly very relevant on a more subtle level.

If you see girls dressed inappropriately either drunk or in the name of fashion or whatever reason, does it constitute bhanga of Brahmacharya?
Sri Hanuman puts up this question for himself and replies in the negative, the reason; no matter how inappropriately the women are dressed, Sri Hanumans mind is not diverted from Sri Rama even for a second and therefore does not constitute bhanga of Brahmaacharya.

This is a very big learning for us.

#1 In this age of onsite travel craze; it reveals how to behave onsite. Some people try to justify saying following Dharma in India is fine but outside is not possible. Sri Hanuman is not one bit moved by all the grandeur. Valmiki Ramayana records a statement of Sri Hanuman saying that all this beauty is going to get destroyed by Sri Rama; because ravana opposes Sri Rama.
#2 Maintaing Sri Hari Dharma inspite of kaliyuga and the circumstances. (ravana is kali avataara, so Lanka is kali rajya)
#3 Sri Hanuman searches all of Lanka, inspite of Sampati telling him location previously, is sign of perfection. Because there is no garuntee that ravana would have kept Seeta akruti in the same place.

Meeting of Sri Hanuman and Seetha Akruti

SriMadacharya uses two words to describe this conversaton which is detailed in Valmiki Ramayana : Naraloka Vidambana
There are daityas in the universe who have the power to observe everything, these daityas don't deserve moksha. Hence this vidambana is acted out, so the daityas reach Tamas
This discussion is of great importance; because it brings out important teachings.
Before Seetha Akruti believes Sri Hanuman to be Sri Rama's messenger, she asks him to describe Sri Rama. Sri Hanuman's description of Sri Rama.

Sri Hanuman's description of Sri Rama.
"O Hanuma! What are the characteristics of Rama and Lakshmana? Narrate them to me, so that sorrow will not take possession of me again."
"Of what kind was the appearance of that Rama and of Lakshmana? Of what kind was their form? How were the thighs? How were the arms? Tell me."
Hearing the words of Seetha, Hanuma, the son of wind-god, then started to describe Rama according to his actual state (as follows):
"O Seetha having eyes resembling lotus leaves! By my fortune, you are enquiring about the appearance of Rama your husband and Lakshmana, eventhough you know about them. Oh! what a pleasure!"
"O the large eyed Seetha! I tell the characteristics of Rama and Lakshmana as I recognized them; hear them from me."
"O Seetha the daughter of Janaka! Rama has his eyes resembling the petals of a lotus (kamala patra akShaH). He has a handsomeness, attracting the hearts of all living beings(sarva bhuuta mano haraH). He is endowed with grace and dexterity, by birth(ruupa daakShiNya sampannaH prasuuto)."
"He is equal to the sun in splendour (tejasaa aaditya samkaashaH), earth in endurance (kShamayaa pR^ithivii samaH ), Brihaspati in intelligence (bR^ihaspati samo buddhyaa) and Indra in fame (yashasaa vaasava upamaH)."
Sri Rama is the protector of all the people (rakShitaa jiiva lokasya) and his own people (sva janasya ca rakShitaa), Sri Rama protects his own character and upholds dharma (akShitaa svasya vR^ittasya dharmasya ). Such Sri Rama is the ultimate destination of all austerites (param tapaha)
"O Seetha! Rama is the protector of the four castes of the world (lokasya caaturvarNyasya rakShitaa). He is the doer and also the agent for the people's propriety of conduct (maryaadaanaam ca lokasya kartaa kaarayitaa ca saH)."
* Four principal castes described in Manu's code - Brahmanas (priestly class), Kshatriyas (members of military or reigning order); Vaisyas (Traders and agriculturists) and Sudras (class of servitude).
"Sri Rama exceeds everyone in resplendence and respected (arciShmaan arcito atyartham). He is established in a vow of chastity (brahmacarya vrate sthitaH). He knows how to do good to virtuous people (saadhuunaam upakaaraj~naH). He knows the application and advantage of his actions (pracaaraj~naH ca karmaNaam)."
"He is well trained in statesmanship (raaja vidyaa viniitaH). He honours brahmins, the priestly class. He possesses sacred knowledge (shrutavaan). He is endowed with good conduct (shiila samapannaH). He is a modest man (viniitaH). Such Sri Rama is the ultimate destination of all austerities (param tapaha)"
"He got trained in Yajurveda, the sacrificial Veda (yajuH veda viniitaH ). He is highly honoured by those well-versed in Vedas (vedavidbhiH supuujitaH). He is skilled in Dhanurveda, the science of archery, other Vedas and the six limbs* of Vedangas. (dhanuH vede ca vede ca veda angeShu ca niShThitaH)"
Six limbs of Vedangas : 1) Siksha, the science of proper articulaton and pronunciation 2) Chandas, the metre 3) Vyakarana, the grammar 4) Nirukta, the explanation of difficult Vedic words 5) Jyotisha, the astronomy or rather the Vedic Calendar. 6) Kalpa, the ceremonial represented by a large number of Sura works.
"O princess! Rama is a broad shouldered (vipulaamsaH) and a long-armed man (mahaabaahuH). He has a conch-like neck (kambugriivaH). He has a handsome and auspicious countenance (shubhaananaH). He has a hidden collar-bone (guuDha jatruH). He has beautiful eyes (suutaamraakSaH). His fame is heard about by people (shrutaH janaiH)."
"He has a deep voice like the sound of a kettle-drum (dundubhi svana nirghoSaH). He has a shining skin (snigdhavarNah). He is full of splendour (prataapavaan). He is of proportinate build(samaH). His limbs are built symmetrically (samavibhaktaaN^gaH). He is endowed with a dark-brown complexion (varNam shyaamam samaashritaH)."
"He is ever firm in three limbs (tristhiraH) (viz. the breast, waist and fist),long in three (tripralambashcha) (viz. the breast, waist and fist), uniform in three (trisamaH) (viz. his locks, testical and knees, elevated in three (triShu ca unnataH) (viz. his breast, rim of his navel and lower abdomen), coppery in three (tritaamraH)(viz. the rims of his eyes, nails, palms and soles), soft in three (smigdhaH triSucha)(viz. the lines on his soles, hair and the end of the membrane virile) and always deep in three (triSu gambhiiraH) (viz. the voice, gait and the navel)."
"He has three folds in the skin of his neck and belly (trivaliivaan). He is depressed at three places (tryavanataH) (viz. the middle of his soles, the lines on his soles and the nipples). He is undersized at four places (chaturvyaN^gaH)(viz. the neck, membran virile, the back and the shanks). He is endowed with three spirals in the hair of his head (trishiirSavaan). He has four lines at the root of his thumb (chatuSkalaH) (denoting his proficiency in the four Vedas). He has four lines on his forehead (chaturlekhaH)(indicating longevity). chatushkishku : one kishku is 24 angul so chatukishku means four kishku ie 96 angul height. He has four pairs of limbs equally matched (chatuHsamaH )(viz. the cheeks, arms, shanks and knees) ."
"He has fourteen other pairs of limbs (chatur dasha madvandvaH) (viz. the eye brows, nostrils, eyes, ears, lips, nipples, elbows, wrists, knees testicles, lions, hands, feet and thighs) equally matched. The four large teeth at both the ends of his upper and lower jaws are very sharp and even (chaturdamSTraH). He walks in four gaits (chaturgatiH)(resembling the walks of a lion, a tiger, an elephant and a bull). He is endowed with excellent lips, chin and nose(mahoSTha hanunaasashcha). He has five glossy limbs (paN^chasnigdhaH)(viz. the hair, eyes, teeth, skin and soles). He has eight long limbs (aSTa vamshavaan) (viz. the arms, fingers and toes, eyes and ears, thighs and shanks).
"Rama has ten lotus-like limbs (dasha padmo)(viz. the countenance, the mouth, the eyes, the tongue, lips, palate, breasts, nails, the hands and the feet). He has ten ample limbs (dasha bR^ihat)(viz. the chest, the head, the forehead, the neck, the arms, the heart, the mouth the feet, the back and the ears). He is spread through by reason of three (tribhiH vyaapto)(viz. splendour, renown and glory). He is doubly pure (dvishuklavaan)(on father's and mother's side). He is elevated in six limbs (SaDunnataH)(viz. the flanks, the abdomen, the breast, the nose, the shoulders and the forehead). He is sophisticated and not coarse in nine (navatanuH)(viz. the hair, the moustaches and the beard, nails the hair on the body, the skin, the finger-joints, the membrum virile, acumen and perception). He pursues religious merit, worldly riches and the sensuous delight in three periods (tribhiH vyaapnoti raaghavaH)(viz. the forenoon, midday and afternoon).
"Rama is engrossed in truth and righteousness (satya dharma paraH). He is the Lord of Lakshmi (Shreeman). He is interested in bestowing complete blessings on his devotees (samgraha anugrahe rataH). He knows how to apportion place and time (desha kaala vibhaagaJNaH). He speaks affectionately with all (sarvalokapriyamvadaH)."
Sri Rama is Ashtakshar khyata : one who is known by ashtakshar mantra. TRIJAGADGURU : jagat means VAYU . trijagat means [ three avataras of VAYU , HANUMAN BHEEM and MAdhvacharya ] in each avatara also the guru is always NARAYANA . hence RAMA is NARAYANA his guru.
At the end of this description Sri Hanuman also mentions why he his called Hanuman. Quite contrary to the popular conception that Hanuman means swollen chin/cheek.
O Seetha! I am born in the womb of the wife of that Kesari the monkey who killed a demon named Shambasadana by the sea shore; by the grace of the wind-god. By my activity alone, I am renowned as Hanuma in this world
(hanuumaan iti vikhyaato loke svena eva karmaNaa)
* Please note; nowhere in Valmiki Ramayana does Sri Hanuman mention that he is Rudra avatara as is the popular misconception

Humility of Sri Hanuman: Sri Hanuman to inspire confidence in Seeta Akruti mentions that he is the last kaapi (like a water boy) in the kaapi sena.

Sri Hanuman gives Sri Ramas ring as a sign of Sri Hari's authority and Seetha Akruti gives Sri Hanuman her choodamani (Ornament to tie hair) as a sign of surrender.

#1 Before believing in a Guru, you can measure the depth of faith of Guru in God itself.  Trivikrama Panditacharya places all his doubts before Sri Madhacharya, once they are all cleared effortlessly, he accepts SriMadhacharya as his Guru.

AshokaVana Bhanga

Sri Hanuman destroys all the trees except the Simshupa tree under which Seeta is present. Scholars and Learned people compare this to SriMadacharya criticizing all the wrong bashyas of Brahma Sutra and establishing the correct Matha of Tattvavada.
Valmiki Ramayana clearly mentions that Sri Hanuman, was unarmed. He took weapons like an iron bar from the iron gate and killed crores of soldiers.
Ashoka Vana Bhanga creates a lot of Shoka or sadness for ravana. he dispatches a battalion of army called kinkaras. These kinkaras are as valiant as ravana and almost equally powerful. Sri Hanuman destroys them, effortlessly.
Sri Hanuman then destroys the rakshasa temple and proclaims Sri Rama is sarvothamma. Seven ministers sons as huge as mountains and protected by boons of Rudra and Brahma of immortality come to fight with 80 crore soldiers. Sri Hanuman kills them all along with the seven sons of ministers.
aksha kumar son of ravana is dispatched; Sri Hanuman calculates that aksha kumar is as powerful as ravana. ravana, aksha kumar and indrajeet form a trio; so killing aksha kumar will reduce ravanas strength by 1/3 rd. Sri Hanuman catches akshakumar's legs wheels him in the air and dashes him to pieces.
indrajeet comes next and is frustrated as he is no match Sri Hanuman. indrajeet uses the brahmastra; Sri Hanuman thinks that he has violated plenty of boons already, so he'll honour this one. Sri Hanuman also wants to talk to ravana, so this is an oppurtunity to speak to him and accepts to get binded by the astra; even though he can overcome it.
The other rakshasa immideatly bind him with jungle vine and ropes. This is a very big insult to the BrahmaAstra and shows clearly asuric mentality; they cannot trust anything sattvik and suffer as a result.
This is like; taking influence of constable when Commisioner is already doing your job for you. If the commisioner sees that you have asked the constable to do the job; then he'll just back off and you can't use that influence again.

Lanka Sabha

Sri Hanuman is calm and Valmiki Ramayana mentions that Sri Hanuman thinks that even if these rakshasas want to harm me they cannot so he lets them play for a while.
Sri Hanuman is asked who/what/why/where about him. Instantly Sri Hanuman declares that he is Sri Rama's dasa and has come as a messenger of Sugriva.
Sri Hanuman warns ravana to mend his ways else he'll suffer the same consequence of his army. When Lord Shiva and Lord Brahma cannot stand before Sri Rama; how does he taking their boons hope stand in front of him.
Hanuman's tail is set on fire

#1 Sri Hanuman is preaching Dasoham and Sri Rama sarvothamma and ravana is pratika of Aham Brahmasmi. Who won??? You decide
#2 ravana is scared of Sri Hanuman because he could not be vanquished even by BrahmaAstra so he can't think of anything to do; hence the setting of tail on fire. Sri Vibeeshana is a satvik soul, but it should not be thought that he saved Sri Hanuman's life

Burning of Lanka

Sri Hanuman remains calm and goes around Lanka and observes it even more minutely this time to help Sri Rama's army. Agni is called MaruthSaka; meaning Vayu's friend more appropriately dependent on Vayu.
With the power of his Tejas Sri Hanuman sets fire to the whole of Lanka except Vibheeshana's house and Seetha Akruti's tree.

#1 Can you melt gold with a rag and oil. Gold needs extreme temprature to melt. Sri Hanuman burnt down Lanka with his tejas. Vishwakarma had made Lanka fireproof; but Lanka burnt. This is proof Sri Anjaneya's power.
#2 All the rakshasas were mute spectators to this feat of Sri Hanuman; they had no astras, no weapons to nullify this fire.
#3 It was rakshasa captial full of Aham Brahmasmi's, Sri Hanuman was alone and more than sufficient.

Returning to Kapi Sena

Sri Hanuman extinguishes the flame on this tail by just dipping it in the sea. (Again shows nimmita matra, can an oil fire be doused by water)
Sri Hanuman narrates his experiences to the Kapi Sena and they return to Kishkinda, near Kishkina there is honey forest. All the monkeys are giving permission to wreck havoc in the forest and enjoy the forest.
The "honey" news reaches Sri Rama and then Sri Hanuman appears before Sri Rama and presents the Choodamani and the news of Seeta Akruti to Sri Rama.
Sri Rama then commends Sri Hanuman and embraces him for his exception service rendered. This is the granting of Brahma Padvi to Sri Hanuman in the next kalpa by Sri Rama.

#1 The rest of the monkeys and Jambavanta travelled to the sea shore, waited for Sri Hanuman while he single handedly accomplishes the task to perfection. The monkeys then accompany Sri Hanuman back.
In the madhuvan, Sri Hanuman allows everyone else to enjoys all the fruits of his heroic deeds and they celebrate.


The most authentic and concise account of SundarKanda is found in the 7th Chapter of SriMadAcharya's MBTN.
It's a first party account (SriMadAcharya himself is Hanuman), it's concise(~50 shlokas), extremely effective (you have to try it to believe it, just one recitation with conviction can perform miracles.).
I'll add the translation as per Sri Hari Vayu anugraha, I'll thought I'll put out the text for now.

Learned people have advised that if you are pressed for time and have to choose between Sri HariVayuStuti and SundarKanda Nirnaya; choose this. If you learn this by rote should take you about 10 mins. Chant this as many times as you can as the magic unfold !!!

Vidyabhooshan has a good rendering that I heard which might help to learn by rote

SRIMAN Mahabharatha Thathparya Nirnaya
Srimad Ananda Theertha

atha saptamo.adhyAyaH


OM ||
rAmAya shAshvatasuvistR^itashhaDguNAya sarveshvarAya sukhasAramahArNavAya | natvA lilaN^ghayishhurarNavamutpapAta nishhpIDya taM girivaraM pavanasya sUnuH || 7.1

chuxobha vAridhiranuprayayau cha shIghraM yAdogaNaiH saha tadIyabalAbhikR^ishhTaH | vR^ixAshcha parvatagatAH pavanena pUrvaM xipto.arNave girirudAgamadasya hetoH || 7.2

syAlo harasya giripaxavinAshakAle xiptvA.arNave sa marutorvaritAtmapaxaH | haimo giriH pavanajasya tu vishramArthamudbhidya vAridhimavarddhadanekasAnuH || 7.3

naivAtra vishramaNamaichchhata niHshramo.asau niHsImapaurushhaguNasya kutaH shramo.asya | Ashlishhya parvatavaraM sa dadarsha gachchhan devaistu nAgajananIM prahitAM vareNa || 7.4

jij~nAsubhirnijabalaM tava bhaxametu yadyat tvamichchhasi tadityamaroditAyAH | AsyaM pravishya sapadi praviniHsR^ito.asmAd devAnanandayaduta svR^itameshhu raxan || 7.5

dR^ishhTvA surapraNayitAM balamasya chograM devAH pratushhTuvuramuM sumanobhivR^ishhTyA | tairAdR^itaH punarasau viyataiva gachchhan chhAyAgrahaM pratidadarsha cha siMhikAkhyam || 7.6

laN^kAvanAya sakalasya cha nigrahe.asyAH sAmarthyamapratihataM pradadau vidhAtA | chhAyAmavAxipadasau pavanAtmajasya so.asyAH sharIramanuvishya bibheda chA.ashu || 7.7

nissImamAtmabalamityanudarshayAno hatvaiva tAmapi vidhAtR^ivarAbhiguptAm | lambe sa lambashikhare nipapAta laN^kAprAkArarUpakagirAvatha saJNchukocha || 7.8

bhUtvA bilALasamito nishi tAM purIM cha prApsyan dadarsha nijarUpavatIM sa laN^kAm | ruddho.anayA.a.ashvatha vijitya cha tAM svamushhTipishhTAM tayA.anumata eva vivesha laN^kAm || 7.9

mArgamANo bahishchAntaH so.ashokavanikAtaLe | dadarsha shiMshapAvR^ixamUlasthitaramAkR^itim || 7.10

naralokaviDambasya jAnan rAmasya hR^idgatam | tasya cheshhTAnusAreNa kR^itvA cheshhTAshcha saMvidaH | tAdR^ikcheshhTAsametAyA aN^gulIyamadAt tataH || 7.11

sItAyA yAni chaivA.a.asannAkR^itestAni sarvashaH | bhUshhaNAni dvidhA bhUtvA tAnyevA.asa.nstathaiva cha || 7.12

atha chULAmaNiM divyaM dAtuM rAmAya sA dadau || 7.13

yadyapyetanna pashyanti nishAcharagaNAstu te | dyulokachAriNaH sarvaM pashyantyR^ishhaya eva cha || 7.14

teshhAM viDambanAyaiva daityAnAM vaJNchanAya cha | pashyatAM kalimukhyAnAM viDambo.ayaM kR^ito bhavet || 7.15

kR^itvA kAryamidaM sarvaM vishaN^kaH pavanAtmajaH | AtmAvishhkaraNe chittaM chakre matimatAM varaH || 7.16

atha vanamakhilaM tad rAvaNasyAvalupya xitiruhamimamekaM varjayitvA.a.ashu vIraH | rajanicharavinAshaM kAN^xamANo.ativelaM muhuratiravanAdI toraNaM chA.a.aruroha || 7.17

athAshR^iNod dashAnanaH kapIndracheshhTitaM param | didesha kiN^karAn bahUn kapirnigR^ihyatAmiti || 7.18

samastasho vimR^ityavo varAddharasya kiN^karAH | samAsadan mahAbalam surAntarAtmano.aN^gajam || 7.19

ashItikoTiyUthapaM purassarAshhTakAyutam | anekahetisaN^kulaM kapIndramAvR^iNod balam || 7.20

samAvR^itastathA.a.ayudhaiH sa tADitashcha tairbhR^isham | chakAra tAn samastashastaLaprahArachUrNitAn || 7.21

punashcha mantriputrakAn sa rAvaNaprachoditAn | mamarda sapta parvataprabhAn varAbhiraxitAn || 7.22

balAgragAminastathA sa sharvavAksugarvitAn | nihatya sarvaraxasAM tR^itIyabhAgamaxiNot || 7.23

anaupamaM harerbalaM nishamya rAxasAdhipaH | kumAramaxamAtmanaH samaM sutaM nyayojayat || 7.24

sa sarvalokasAxiNaH sutaM sharairvavarshha ha | shitairvarAstramantritairna chainamabhyachAlayat || 7.25

sa maNDamadhyakAsutaM samIxya rAvaNopamam | tR^itIya eshha chAMshako balasya hItyachintayat || 7.26

nidhArya eva rAvaNaH sa rAghavasya nAnyathA | yadIndrajinmayA hato na chAsya shaktirIxyate || 7.27

atastayoH samo mayA tR^itIya eshha hanyate | vichArya chaivamAshu taM padoH pragR^ihya pupluve || 7.28

sa chakravad bhramAturaM vidhAya rAvaNAtmajam | apothayad dharAtaLe xaNena mArutI tanuH || 7.29

vichUrNite dharAtaLe nije sute sa rAvaNaH | nishamya shokatApitastadagrajaM samAdishat || 7.30

athendrajinmahAsharairvarAstrasamprayojitaiH | tataxa vAnarottamaM na chAshakad vichAlane || 7.31

athAstramuttamaM vidheryuyoja sarvadushhshhaham | sa tena tADito harirvyachintayannirAkulaH || 7.32

mayA varA vilaN^ghitA hyanekashaH svayambhuvaH | sa mAnanIya eva me tato.atra mAnayAmyaham || 7.33

ime cha kuryuratra kiM prahR^ishhTaraxasAM gaNAH | itIha laxyameva me sa rAvaNashcha dR^ishyate || 7.34

idaM samIxya baddhavat sthitaM kapIndramAshu te | babandhuranyapAshakairjagAma chAstramasya tat || 7.35

atha pragR^ihya taM kapiM samIpamAnayaMshcha te | nishAchareshvarasya taM sa pR^ishhTavAMshcha rAvaNaH || 7.36

kape kuto.asi kasya vA kimarthamIdR^ishaM kR^itam | itIritaH sa chAvadat praNamya rAmamIshvaram || 7.37

avaihi dUtamAgataM durantavikramasya mAm | raghUttamasya mArutiM kulaxaye taveshvaram || 7.38

na chet pradAsyasi tvaran raghUttamapriyAM tadA | saputramitrabAndhavo vinAshamAshu yAsyasi || 7.39

na rAmabANadhAraNe xamAH sureshvarA api | viriJNchisharvapUrvakAH kimu tvamalpasArakaH || 7.40

prakopitasya tasya kaH purasthitau xamo bhavet | surAsuroragAdike jagatyachintyakarmaNaH || 7.41

itIrite vadhodyataM nyavArayad vibhIshhaNaH | sa puchchhadAhakarmaNi nyayojayannishAcharAn || 7.42

athAsya vastrasaJNchayaiH pidhAya puchchhamagnaye | dadurdadAha nAsya tanmarutsakho hutAshanaH || 7.43

mamarshha sarvacheshhTitaM sa raxasAM nirAmayaH | baloddhatashcha kautukAt pradagdhumeva tAM purIm || 7.44

dadAha chAkhilaM puraM svapuchchhagena vahninA | kR^itistu vishvakarmaNo.apyadahyatAsya tejasA || 7.45

suvarNaratnakAritAM sa rAxasottamaiH saha | pradahya sarvashaH purIM mudA.anvito jagarja cha || 7.46

sa rAvaNaM saputrakaM tR^iNopamaM vidhAya cha | tayoH prapashyatoH puraM vidhAya bhasmasAd yayau || 7.47

vilaN^ghya chArNavaM punaH svajAtibhiH prapUjitaH | prabhaxya vAnareshiturmadhu prabhuM sameyivAn || 7.48

rAmaM sureshvaramagaNyaguNAbhirAmaM samprApya sarvakapivIravaraiH sametaH | chULAmaNiM pavanajaH padayornidhAya sarvAN^gakaiH praNatimasya chakAra bhaktyA || 7.49

rAmo.api nAnyadanudAtumamushhya yogyamatyantabhaktiparamasya vilaxya kiJNchit | svAtmapradAnamadhikaM pavanAtmajasya kurvan samAshlishhadamuM paramAbhitushhTaH || 7.50

iti shrImadAnandatIrthabhagavatpAdAchAryavirachite
shrIrAmacharite hanUmatpratiyAnaM nAma saptamo.adhyAyaH

भारती रामन मुख्या प्रण अनातार्गता श्री  क्रिश्नार्पनामास्तु

SUNDARKANDA Parayana Procedure
Parayan is as per sampradaya.
Sundarkanda are three texts 1 valmiki 2.sangraha ramayana 3. acharya Madhwa sundarkanda Nirnaya.
Parayana procedure varies a lot.
One such detailed krama is as follows.
dwadasha guru namaskara
1 anga nyasa of Ugram viryam
2.anga nyasa with, anjaneyay,rudramurthaye,vayuputraya,agnivarnaya,ramdutaya,bramhastranivaranaya astray phat
3.balthha suktha
4.panchamukhi kavach
5. sundarkanda nirnay three times.
complete anga nyasa
recite sankshipt ramayana by sri Raghavendra swamy “sriman poorvam prajato…”
this completes one parayana for a day. you can do this for a week ,three weeks or 48 days.
anganyas as you have been taught ,after manyusuktha , vayustuti ,then sundarkanda , sankshep ramayana .
nirnay gives more phala than valimiki ramayana. if done done with understanding phala is 100 times more.
if you are doing Sangraha Ramayana
then pre procedure as above
recite chapter 1 1st day
recite chapter 1-2 2nd day
recite chapter 1-3 3rd day
so on — till you complete all chapters.
complete on the last day perform homa ,tarpana, and bramhana bhojana.
* Note do not decrease the number of  chapters, either maintain same number or increase.

Jai Bharateesha,

Monday, December 13, 2010

Teertha Prabanda

tIrtha prabaMdha on tirupathi:
shrI vMkaTalasachChailavAsI dAsIkRutAmaraH
ChAyayA pAtu mAM nityaM shrInivAsasuradRumaH || (purva.pra-19)

May this kalpavRukSha called shrInivASa, who is residing on the beautiful hill called vEMkaTagiri, who has all the gods as His servants, protect me always with His shadow.
shrI vAdirAjaru is comparing srInivAsa who is on the vEMkaTa parvata with the kalpvRukSha tree which is on the mEru parvata, implying that He bestows all desires to His devotees like the kalpvRukSha.
dRuSHTvAdishi dishi svIyAn dayayA pAlayanniva|
vArtE vishvatashchakShurvEMkaTE vEMkatEshvaraH|| (purva.pra-20)

vEMkaTeshvara, who is omnipresent (or eye of this universe), in order to see all His devotees with compassion, who are residing in all directions and to protect them, came on this vEMkaTa hill.

Saint vAdirAjaru says that the Lord came to this hill to have a clear vision of all His devotees in all directions just like how we get on to an elevated place for a better view. However, he uses the word “vishvatashchakShuH” to address Him implying that He is omnipresent and the eye of this creation.

yE shaMkhachakrOjjvalabAhuyugmAH
svAMGhriM bhajaMtE bhavasiMdhurEShAn|
kaTipramANastviti vEMkaTEshaH
sphuTIkaarOtyAtmakarAMbujAtaiH||  (purva.pra-21)

vEMkaTEshvara, using His hands, is indicating that for those people who bear the symbols of shaMkhu and chakra and contemplate on His feet, this ocean called samsAra is just waist deep.

Lord vEMkaTEshvara has shaMkhu and chakra in two hands and has one hand pointing to His feet and the other on His waist. Saint vAdirAjaru has interpreted the meaning of the position of the Lord’s hands. The shaMkhu and chakra say that a devotee has to have mudra’s of shaMkhu and chakra on the body and the hand pointing to the feet indicates that one should contemplate on His feet always. And for such devotees, the Lord makes this ocean of samsAra only waist deep not allowing them to drown, which is indicated by His left hand on the waist.

prAyO&nytara gatAM shriyaM nijavashAM kartuM mAhuH kAMkShitaM
bhaktAnAM pradishan dhanaM pratidinaM saMsAdhya sAdhyapriyaH|
tat tatraiva punaH sasraguNitaM pashyan ghanashyAmalaH
tEShAM vEshmasu vismitO nivasati shrIvEMkaTEshO&nishan|| (purva.pra-22)

shrInivAsa, the one with a dark complexion, who is loved by chaturmukha and other gods, in order to get His shrI (lakshmI), who is residing in the homes of His devotees under His control grants their wishes again and again. Thereby He gains wealth every day. He then multiplies this wealth (received from His devotees) a thousand times and returns to them feeling surprised. He then resides at their homes (along with shrI or wealth) for ever.

The Lord collects wealth from His devotees in tirupathi so that He gets His wife lakshmI under His control. He then multiplies the wealth and returns to His devotees who had offered their wealth to Him. Finally, He goes to the homes of them where His wife is residing!

ArUDhagaruDa skaMdhamAliMgita ramAdharaM|
Anamajjanasarva svamAshrayE vEMkaTEshvaraM|| (purva.pra-23)

I take refuge at shrI vEMkaTEshvara, who is seated on the shoulders of garuDa, who is embraced by his consorts shrI dEvi and bhU dEvi and who is the whole and soul of His devotees.

kashipUkRutya yaM shEtE girIkRutyAdhiShThati|
avatIrNO&nujIkRutya sa tadbhaktAgraNIH phaNI|| (purva.pra-24)

Having made AdishESha as His bed and slept on it, shrInivAsa has made him into a hill (vEMkaTAdri or shEShAdri) and is standing on it. This shESha is indeed the superior amongst His devotees.

shaMkara ravishashimukhyAH kiMkarapadavImupAshritA yasya|
vEMkaTagirinAthO&sau paMkajanayanaH parAtparO jayati|| (purva.pra-25)

rudra, sUrya, chaMdra and other gods have obtained the position of whose servants, who is superior to chaturmukha and this creation, who has beautiful eyes, this Lord of the vEMkaTa hill is the superior.

shrIvEMkaTagiridrONI kShONI yasyAnaNiyasI|
taM varENyaM surAgraNyaM vEdagamyaM bhajAmahE|| (purva.pra-26)

my salutations to vEMkaTEshvra , The one who has made the region of the great vEMkaTa hill His abode, who is the greatest, who is the most superior amongst all gods, who is spoken about in the vEdas.

shrIvEMkaTapatE dInagatE ramyAkRutE kShitau|
samaH samastamartyArtipramardana kimastitE|| (purva.pra-27)

Oh vEMkaTapati, who is a refuge to the helpless, who has a beautiful form, who removes all sorrows of people, is there anyone on par with you?

samastasujanAdhAraM dOShadUraM guNAkaraM|
shrIvEMkaTAchalAvAsaM shrInivAsaM bhajE&nishaM|| (purva.pra-28)

Salutations to shrInivAsa, the eternal, who resides on the vEMkaTa hill, who has all auspicious attributes, who is devoid of all negativities, and who is the shelter for all noble souls.

AnaMdatIrthavaradE dAnavAraNyApAvakE|
J~nAnadAyini sarvEshE shrInivAsE&stumE manaH|| (purva.pra-29)

Let my mind always meditate upon shrInivAsa who grants His boons to srI AnaMdatIrtha bhavadpAdAchArya, who is like the fire that blazes the forest called sins, who bestows knowledge and who is the Lord of all.
tIrtha snAna:
skAMda purANa says that there are 66 crore (660 million) tIrthas in tirupathi, out of which 1008 are important. Out of these 108 are important, out of which 60 are more important. Out of these 60, svAmipuShkaraNi, AkAshagaMgA, pApavinAshinI, pAMDu and kumAradhArikA are the 6 most important tIrthas. svAmipuShkaraNi is considered the best of these tIrtha’s.
On the dvAdashi that occurs in the shulkapakSha during dhanur mAsa (mukkOTi dvAdashi), all the tIrthAbhimAni deities have their presence during dawn. Mother sarasvatI is the abhimAni for svAmipuShkaraNi.

svAmipuShkaraNi arghya maMtra:

vEMkaTAchalasaMbhUtE sarvatIrthasamanvitE|
svAmipuShkaraNi khyAtE gRuhANArghyaM namO&stutE||

kapila tIrtha is at the foot hills of tirumala and padma sarOvara is at tiruchAnUr near padmAvatI temple.

River svarNamukhi:

River svarNamukhi flows close to tirupathi. The famous kShETra of kALahastI is on the banks of this river.
tIrtha prabaMdha on svarNamukhi:
suvarNamukhi saMsEvE suvarNAbhaM payastava|
suvarNashObhivadanaM kuru mamaMba nirmalaM|| (purva.pra-30)

Oh river svaraNamukhI! I serve your waters that have a golden hue. Oh mother! Make me one with a face that shines with the auspicious names of the Lord and also make me the one with a pure mind.

Wednesday, December 8, 2010

Sri VijayDasaru Katte at Chippagiri

Hi All,

My recent India trip included a trip to Mantralyam and Chippagiri. The snaps of Chippagiri are uploaded below.
Thanks to Sri Hari Vayu I had a fantastic welcome and very nice darshan at all places.

VIjayDasarau's brindavan is in Chippagiri,Kurnool District, AP.
How to Get There:

By Train:
Just 7 km from Guntakal Station (Major Junction); all auto drivers recognize this as VijayDasara katte also buses from Guntakal to adoni also stop at VijayDasara Katte as a request stop.

By Bus:
After the construction of the by pass roads, no bus goes directly goes to Chippagiri; the nearest major bus terminals are Alur ( 20 kms before Chippagiri) and Adoni (about 30 kms after Chippagiri). Taking local buses from these two places to Chippagiri is the last minute resort if you don't get tickets anywhere.

The local roads are in pretty bad shape; and local buses are full of framers transporting produce so plan in advance. Trains to Guntakal is still one of the best ways to reach Chippagiri

By Taxis:
Taxis can be arranged from Alur or Adoni. I've not tried this option personally; but I'm told it's feasible.

You can go to Mantralaya; book a cab from there. It takes a good 2 hours 1 way on bumpy roads so please plan accordingly.

Nearby places:
Bhogeshwara Rudra devaru temple in Chippagiri town. (Place where Sri VijayDasaru composed Kailasa Vasa Gaureesha eesha)

Casapura Anjaneya Temple (Vyasarayru prashitappane) is also quite popular.

Local buses to Adoni; all Mantralaya buses stop at Adoni

Navabrindavana is slightly nearer from Chippagiri
Jai Bharateesha,

Friday, November 19, 2010

Bhagyada Lakshmi BaraAmma

Jai Bedi Anjaneya!!!!

Jai Bedi Anjaneya!!!!

This song is composed by Sri Purandara dasaru, the pitamaha of Carnatic Sangeeta; he composed 4.75 Lakhs compositions. He is Deva Rishi Narada avataara. His compositions are called Purandara Upanishad, because they have so much shastra in them. Sri Purandara Dasaru is so holy that all that river Goddess came and drew rangoli at his door step everyday. Sri Purandara Dasaru is called Carnatic Sangeetha Pitamaha; because he systematized learning of Carnatic sangeet, he introduced pillari geetas and various other constructs by which Carnatic sangeeta could be easily taught to the public. Prior to this, only gifted people could be taught sangeeta. Just like reading the shastras and understanding the deep meanings is tough; so was  sangeeta. Sri Purandara Dasaru with his genius made the shastras easier as well as the sangeeta.
Sri Purandara Dasaige Namon Namaha !!!

His shishya Sri VijayDasaru (Brighu Muni avataara)started the Dasa parmapare (giving Ankitas).

I just remembered some things I was taught about this song. Please accept my humble contribuitions.

Simple songs like this have been filled with tremendous shastra and meanings by the Dasaru’s. Any mistakes are solely mine !

bhAgyada lakShmI bArammA nammamma nI saubhAgyada lakShmI bArammA

Bhagya Lakshmi bArammA – O MahaLaksmi, Goddess of Fortune, Please come O Mother
nammamma nI saubhAgyada lakShmI bArammA – Our mother, you are the Goddess of infinite auspiciousness and fortune, O MahaLakshmi Please Come !

hejjaya mele hhejjeyanikkuta -
There is a lot of Shastra in this : The literal translation is “Keeping one foot on another come forward” Or a more sane translation would appear to be “Come to me putting steps”
But why has Dasa Sreshsta Purandara Dasaru chosen this style of expression; no word of his is futile. To understand this, we need to understand the circumstance of composing the song.
Since Purandara Dasaru is an Aproksha Gynani, the Lord showed him visions of his leelas from time to time. SRI Purandara Dasaru would immidiately burst out with devotion and compose a song.
The vision for this song is, puttu Sri Krishna or a child Sri Krishna is running around the house. Her mother Yashoda is chasing him around. Yashoda has a special amsha of MahaLaxmi else no one can touch Sri Krishna. Dasaru sees this vision and he notices one thing.

Yashoda places her feet or hejje(footstep) only where Sri Krishna’s hejje (footprint) is present. Dasaru immediately connects it with Shastra that Sri Hari and Sri MahaLaxmi are nitya aviyogi, they don’t have even a moment of separation. Sri MahaLaxmi will come only where her husband Sri Hari is honoured and respected. Sri MahaLaxmi is the ultimate wife. She blesses and bestows grace to people only when they worship/respect her husband Sri Krishna.

To view this in another angle; Sri MahaLaxmi is the Abhimani Devata for all the shastras, Vedas, Puranas, Itihasa etc. (Vidya Laxmi). The entire Shastras follow the footsteps of Sri Krishna.


Dasaru sees Sri Krishna running towards him and sees Sri MahaLaxmi in Yashoda running towards him and composes this song.

So hejjaya mele hhejjeyanikkuta – means Sri MahaLaxmi places her hejje only on Sri Krishna’s hejje

gejje kAlgaLa dhvaniya madutha
Payal or Anklets are making sweet sounds while your are running (Mantras/meaning of Shastras)

sajjana sAdhu pUjeya vELege majjigeyoLagina beNNeyante
sajjana sAdhu – Satvik people
pUjeya vELege – at the time of Pooja or worship

majjigeyoLagina beNNeyante – like butter appearing from buttermilk
* Buttermilk or Yogurt drink, is churned with a churning rod repeatedly to form butter.
#1) This reference is to the Samudhra Manthana (During KurmaAvatara the milk ocean was churned and Sri MahaLaxmi appeared in a special roopa and married Sri Vishnu)
Sri MahaLaxmi got must be married to Sri Hari or in other words, money/intellegence/education must be directed towards Sri Hari.

#2) This refers also to the Sadhane towards Sri Hari, Upanishads and Sri HariKathaAmruthSara talk about Sri Hari residing in arani(a type of sacred wood) sticks in the form of fire. Only when the arani sticks are rubbed together does the fire appear. Only when the buttermilk is churned that butter appears. Only when the Shastras are contemplated on deeply under the guidance of Tattvavada parampare does the true and real meaning come out.

kanaka vrStiya kareyuta bAre mana kAmanaya siddhiya tOrE
kanaka vrStiya kareyuta bAre – Please create a rain of Gold coins while you come
mana kAmanaya siddhiya tOrE – Please fulfill all my desires

dinakara kOTi tEjadi hoLeva janakarAyana kumAri bega
dinakara – Surya
kOTi – crore
tEjadi – brilliance
hoLeva – shine

O JankaRaja’s daughter (Sri Seeta Devi w/o Sri Rama), you shine with the brilliance of more than a crore suns, please come quickly O Mother.


attittalagalade bhaktara maneyali nitya mahOtsava nitya sumangaLa
Your devotees (Sri Hari and yours, Sri MahaLaxmi is never prayed alone; always with Sri Hari)
never face any trouble whatsoever; their houses are always happy; everyday is a festival and there is all around happiness and auspiciousness every day

satyava tOruva sAdhu sajjanara cittadi hoLevA puttaLi bombe
satyava tOruva sAdhu sajjanara – The Satwiks who show the truth of the Shastras (Sri Hari Sarvothamma !)
cittadi hoLevA puttaLi bombe – You along with Sri Hari reside in their hearts an shine brilliantly like a doll

sankhye illAda bhAgyava koTTu kankaNa kaiya tiruvuta bAre
sankhye illAda bhAgyava  - You shower innumerable good fortune on your devotees
kankaNa kaiya tiruvuta bAre - kankaNa kaiya - the hand wearing kankaNa (right hand) (the hand Sri MahaLaxmi pours gold coins with)

kunkumAnkite pankaja lOcane venkaTaramaNana binkada rANI
You always wear the kumkum ( red vermilion power) on your forehead; O Lotus eyed; wife of Sri Venkataramana !

sakkare tuppada kAluve harisi shukravAradha pUjaya vELage
Rivers of Sugar, Ghee (Clarified butter) flow from your feet towards us; especially during Friday’s pooja time
* Ghee is a symbol of richness and health in India

akkareyuLLa aLagiri rangana cokka purandara viThalana rANI
O Merciful, Eternal Queen of Sri Purandara Vitthala !

Jai Bharateesha,

Thursday, November 18, 2010

1000+ HITS !!!!

By the grace of Sri Purandara Dasaru and Sri VijayaDasaru ! This Blog has finally had 1000+ hits :)) The fact that this number has been reached on Sri VijayaDasaru's aradhane day is "sone pe suhaga" for me.

I named the blog srinivasa-kalyana because I wanted to blog the whole story in detail. I have been able to do the first chapter and the rest will follow; but Srinivasa Kalyana truly encompasses everything and that has been the spirit of the blog ! I wanted to present articles which explain concepts in ways people can grasp and understand. Direct real world examples I feel are powerful tools to understand religious concepts. Although they don't fit exactly but the message gets through.

Top Posts
Sri HariKathaAmruthSara is easily the top post more than double the second highest. I had been working on the approach and preparing for weeks before I posted that by the grace Sri Hari Vayu. So I'm really glad that it's a smashing success.
Srinivasa Kalayana comes in next; but once I add more chapters; I'm sure this will shoot through the roof.

Public Feature
The biggest public feature for this blog would be appearing on a flier for a Nyayaamirtam workshop ( the magnum opus work by Sri Vyasarayaru. ) which I discovered a few days ago. (At the very end)
 I'm thrilled to bits that I could be a small portion of such a Magnificent Project !!! Wishing them all the success. This is proof and validation of Sri Vyasaraya's grace on this blog !!!  To commemorate this I shall post an article on Nyayaamrita.

Readers are free to include this blog or the Vayu Stuti blog. In fact if you can let me know about the event, I'll try to add something more a whole new topic or a touch upon certain portions in detail to the best of my abilities and by the grace of Sri Hari Vayu of course.

Including my replies the blog boasts of 10 comments :) 1000 views / 10 comments literally means 1 in 100 views results in comments :) Please be a little more generous in your comments. It goes a looong way in encouraging , fresh breath of oxygen and new channels to learn, discuss for both parties. I myself used to browse a lot and not leave comments. But now I regularly comment on others blogs and sometimes this brings up new topics that both can learn.

Other Sites
I have setup a new blog for Sri Hari Vayu Stuti, sometimes I post articles in both just to reach a wider audience; but each one has their own unique character


People have asked me for my contact information. My personal mail id is
I'm currently in London, UK, so if anyone is interested in contacting me. You can give me a holler.

Jai Bharateesha,

Tuesday, November 16, 2010

Vijaya Kavacha - Smarisi badukiro

Jai Bedi Ajaneya,
Hare Srinivasa !!!

By the grace of Sri VijayDasaru I'm presenting a small effort of translation. All mistakes are solely mine.


smarisi badukiro divya charaNakeragiro
durita toredu poreva vijaya gurugalembarA |

dAsarAyana dayava sUsi paDedanA
dOSharahitanA santOShabharitanA ||1||

jAnAvantana balu nidhAni shAntana
mAnyavantana bahuvadAnyadAtana ||2||

hariya bhajisuva narahariya yajisuva
durita tyajisuva janake haruSha surisuva ||3||

mOdabharitana paMchabhEdavaritana
sAdhucharitana manOviShAda maretana ||4||

ivara nambida janakE bhavavidembudu
havanavAgadO nammavara matavidu ||5||

pApakOTiya rAshi lEpavAgadu
tApa kalEvanu balu dayApayOnidhi ||6||

kavanarUpadi hariya stavana mADida
bhuvana bEDida mAdhavana nODida ||7||

ragganEndana bhavavu higgitEndana
maggalAggana antaraggavaritana ||8||

kAshinagaradallidda vyAsadEvana
dayava sUsi paDEdana ullAsatanadali ||9||

chintEbEDirO nishchintarAgirO
shAntagurugala pAdondu nambirO ||10||

khEdavAgadO nimage modavAhudo
Adidevana suprasAdavAhudO ||11||

tApa taDevanu banda pApa kaDivanu
shrIpatIya padasamIpaviDuvanu ||12||

veda Odalu baride vAda mADalu
hAdi doreyadu budhara pAda nanbade ||13||

gagge mindare malavu hiMgitallade
raMganoliyanu bhaktara saMga dorakade ||14||

lekkavilladA deshatukki bandarU
duHkhavallade lesha bhakti dorekadu ||15||

dAna mADalu divyagAna pADalu
jAna doreyado ivaradhInavAgade ||16||

niShThe yAtake kaMDa kaShThavyAtake
diTTa gurugala pAda muTTI bhajisiro ||17||

pUje mADalu kaNDa goju bIlalu
bIja mAtina phla sahaja dorakadu ||18||

suraru ellaru ivara karava piDivaro
taralaraMdadi hinde tirugutipparo ||19||

grahagalellavU ivarge sahAya mADuta
ahorAtrili sukhava koDuvavu ||20||

vyAdhi bArado dEhabAdhe taTTado
Adidevana suprasAdavAhudo ||21||

patitapAmara mandamatiyu nA balu
tutisalApane ivara atishayaMgala ||22||

karuNadindaliymma porevanallade
duritakoTiya bega tariva dayadali ||23||

mandamatigalu ivara chandavariyade
nindisuvaro bhavada bhanda tappado ||24||

indirApati ivara munde kuNivano
anda vachanava nijake tandu torpanu ||25||

udayakAladi I padava paThisalu
madaDanAdaru jAna udayavAhudo ||26||

saTeyidellavo vYAsaviThala ballano
paThisabahididu keli kuTilarahitaru ||27||


ಸ್ಮರಿಸಿ  ಬದುಕಿರೋ  ದಿವ್ಯ  ಚರನಕೆರಗಿರೋ
ದುರಿತ  ತೊರೆದು  ಪೊರೆವ  ವಿಜಯ  ಗುರುಗಲೆಮ್ಬರ 

ದಸರಾಯಣ  ದಯವ  ಸೂಸಿ  ಪಡೆದನ
ದೋಷರಹಿತನ  ಸಂತೋಷಭಾರಿತನ  ||1||

ಜನವಂತನ  ಬಲು  ನಿಧಾನಿ  ಶಂತನ
ಮನ್ಯವಂತನ  ಬಹುವದನ್ಯದತನ  ||2||

ಹರಿಯ  ಭಜಿಸುವ  ನರಹರಿಯ  ಯಜಿಸುವ
ದುರಿತ  ತ್ಯಜಿಸುವ  ಜನಕೆ  ಹರುಷ  ಸುರಿಸುವ  ||3||

ಮೊದಭಾರಿತನ  ಪಂಚಭೆದವರಿತನ
ಸಧುಚರಿತನ  ಮನ ವಿಶದ  ಮರೆತನ  ||4||

ಇವರ  ನಂಬಿದ  ಜನಕೆ  ಭಾವವಿದೆಮ್ಬುದು
ಹವನವಗದೋ  ನಮ್ಮವರ  ಮತವಿದು  ||5||

ಪಪಕೊತಿಯ  ರಾಶಿ  ಲೆಪವಗದು
ತಪ  ಕಳೆವನು  ಬಲು  ದಯಪಯೋನಿಧಿ  ||6||

ಕವನರುಪದಿ  ಹರಿಯ  ಸ್ತವನ  ಮಡಿದ
ಭುವನ  ಬೇಡಿದ  ಮಾಧವನ  ನೋಡಿದ  ||7||

ರಗ್ಗನೆನ್ದನ  ಭಾವವು  ಹಿಗ್ಗಿತೆನ್ದನ
ಮಂಗಳಗ್ಗನ   ಅಂತರಂಗ್ಗವರಿತನ  ||8||

ಕಷಿನಗರದಲ್ಲಿದ್ದ  ವ್ಯಸದೆವನ
ದಯವ  ಸೂಸಿ  ಪಡೆದನ  ಉಲ್ಲಸತನದಲಿ  ||9||

ಚಿಂತೆಬೇದಿರೋ  ನಿಶ್ಚಿನ್ತರಗಿರೋ
ಶಾಂತಗುರುಗಳ  ಪದೊಂದು  ನಂಬಿರೋ  ||10||

ಖೆದವಗದೋ  ನಿಮಗೆ  ಮೊದವಹುದೋ
ಅಡಿದೆವನ  ಸುಪ್ರಸದವಹುದೋ  ||11||

ತಪ  ತಡೆವನು  ಬಂದ  ಪಾಪ  ಕಡಿವನು
ಶ್ರೀಪತಿಯ  ಪಾದದಾ ಸಮಿಪವಿದುವನು  ||12||

ವೇದ  ಓದಲು  ಬರಿದೆ  ವಾದಾ   ಮಾಡಲು
ಹಾದಿ  ದೊರೆಯದು  ಬುಧರ  ಪಾದಾ  ನಬದೆ  ||13||

ಗಂಗೆ  ಮಿಂದರೆ  ಮಲವು  ಹಿಂಗಿತಲ್ಲದೆ
ರಂಗನೋಲಿಯನು  ಭಕ್ತರ  ಸಂಗ  ದೊರಕದೆ  ||14||

ಲೆಕ್ಕವಿಲ್ಲದ  ದೇಶತುಕ್ಕಿ  ಬಂದರು
ದುಃಖವಲ್ಲದೆ  ಲೇಶ  ಭಕ್ತಿ  ದೊರೆಕದು  ||15||

ದನ  ಮಾಡಲು  ದಿವ್ಯಗನ  ಪಡಲು
ಜನನ  ದೊರೆಯದೋ  ಇವರ ಧಿನವಗದೆ  ||16||

ನಿಷ್ಥೆ  ಯಾತಕೆ  ಕಂಡ  ಕಷ್ಥವ್ಯತಕೆ
ದಿಟ್ಟ  ಗುರುಗಳ  ಪದ  ಮುತ್ತಿ  ಭಾಜಿಸಿರೋ  ||17||

ಪೂಜೆ  ಮಾಡಲು  ಕಂಡ  ಗೋಜು  ಬಿಳಲು
ಬಿಜ  ಮಾತಿನ  ಫಲ  ಸಹಜ  ದೊರಕದು  ||18||

ಸುರರು  ಎಲ್ಲರು  ಇವರ  ಕರಾವ  ಪಿದಿವರೋ
ತರಳರನ್ದಡಿ  ಹಿಂದೆ  ತಿರುಗುತಿಪ್ಪರೋ  ||19||

ಗ್ರಹಗಲೆಲ್ಲವು  ಇವರ್ಗೆ  ಸಹಾಯ  ಮಾಡುತ
ಅಹೊರತ್ರಿಲಿ ಸುಖದ ನಿವಹ  ಕೊಡುವವು  ||20||

ವ್ಯಾಧಿ  ಬಾರದೋ  ದೇಹಬಾಧೆ  ತತ್ತದೋ
ಅಡಿದೆವನ  ಸುಪ್ರಸದವಹುದೋ  ||21||

ಪತಿತಪಮರ  ಮಂದಮತಿಯು  ನಾ  ಬಲು
ತುತಿಸಳಪನೆ  ಇವರ  ಅತಿಶಯಂಗಳ  ||22||

ಕರುಣದಿಂದಲಿ ಯಮ್ಮ  ಪೋರೆವನಲ್ಲದೆ
ದುರಿತಕೊತಿಯ  ಬೇಗ  ತರಿವ  ದಯದಲಿ  ||23||

ಮಂದಮತಿಗಳು  ಇವರ  ಚಂದವರಿಯದೆ
ನಿಂದಿಸುವರೋ  ಭಾವದ  ಭಂಡ  ತಪ್ಪದೋ  ||24||

ಇಂದಿರಪತಿ  ಇವರ  ಮುಂದೆ  ಕುನಿವನೋ
ಅಂದ  ವಚನವ  ನಿಜಕೆ  ತಂದು  ತೋರ್ಪನು  ||25||

ಉದಯಕಳದಿ  ಇ  ಪದವ  ಪಥಿಸಲು
ಮದದನದರು  ಜನನ  ಉದಯವಹುದೋ  ||26||

ಸತೆಯಿದೆಲ್ಲವೋ  ವ್ಯಸವಿಥಳ  ಬಲ್ಲನೋ
ಪಥಿಸಬಹಿಡಿದು  ಕೇಳಿ  ಕುತಿಳರಹಿತರು  ||27||
ಸ್ಮರಿಸಿ  ಬದುಕಿರೋ  ದಿವ್ಯ  ಚರನಕೆರಗಿರೋ
ದುರಿತ  ತೊರೆದು  ಪೊರೆವ  ವಿಜಯ  ಗುರುಗಲೆಮ್ಬರ 

ವಿಜಯ ಗುರುಗಲೆಮ್ಬರ, ವಿಜಯ ಗುರುಗಲೆಮ್ಬರ 


स्मरिसी  बदुकिरो  दिव्या  चरनाकेरागिरो
दुरिता  तोरेदु  पोरेवा  विजय  गुरुगालेम्बरा  |

दसरयाना  दयावा  सुसी  पदेदाना
दोशाराहिताना  संतोशाभारिताना  ||1||

ग्न्यानावन्ताना   बालू  निधानी  शंताना
मान्यवंताना  बहुवादंयादाताना  ||2||

हरिया  भाजिसुवा  नरहरिया  यजिसुवा
दुरिता  त्याजिसुवा  जनके  हृष  सुरिसुवा  ||3||

मोदाभारिताना  पंचाभेदावारिताना 
सधुचारिताना  मनोविशादा  मरेताना  ||4||

इव्र  नम्बिदा  जनके  भवविदेम्बुदु
हवानावागादो  नाम्मावारा  मतविदु  ||5||

पपकोतिया  राशी  लेपवागादु
ताप  कलेवाणु  बालू  दयापयोनिधि  ||6||

कवनारुपादी  हरिया  स्तावना  मादिदा
भुवना  बेदिदा  मधावना नोदिदा ||7||

राग्गानेंदाना  भववु  हिग्गितेंदाना
मंगलाग्गना  अन्तारंगावारिताना  ||8||

कशिनागारादाल्लिद्दा  व्यासदेवना
दयावा  सुसी  पदेदाना  उल्लासतानादाली  ||9||

चिन्तेबेदिरो  निश्चिन्तारागिरो
शंतागुरुगाला  पदोंदु  नम्बिरो  ||10||

खेदावागादो  निमागे  मोदावाहुदो
अदिदेवना  सुप्रसदावाहुदो  ||11||

ताप तदेवाणु  बंद  पापा  कदिवाणु
श्रीपतिया  पदासमिपविदुवाणु  ||12||

वेदा  ओदालू  बरिदे  वादा  मदलू
हादी  दोरेयादु  बुधरा  पड़ा  नन्बदे  ||13||

गंगे  मिन्दारे  मालवू  हिन्गिताल्लादे
रंगनोलियाणु  भक्तर  संगा  दोरकडे  ||14||

लेक्काविल्लादा  देशातुक्की  बनादारू 
दुह्खावाल्लादे  लेशा  भक्ति  दोरेकदु  ||15||

दाना  मदलू  दिव्यगना  पदालू
 ग्न्याना दोरेयादो  इवाराधिनावागाड़े  ||16||

निष्ठे  याताके  कंदा  कष्ठावा याताके
दित्ता  गुरुगाला  पड़ा  मुट्टी  भाजिसिरो  ||17||

पूजे  मदलू  कंदा  गोजु  बीलालू
बीजा  मतिना  पहला  सहज  दोरकदु  ||18||

सुरारू  एल्लारू  इव्र  करावा  पिदिवारो
तरलारंदादी  हिंडे  तिरुगुतिप्परो  ||19||

ग्राहगालेल्लावु  इवार्गे  सहाय  मदुता
अहोरात्रिली  सुखवा  कोदुवावु  ||20||

व्याधि  बरदो  देहाबधे  तत्तादो
अदिदेवना  सुप्रसदावाहुदो  ||21||

पतितापमारा  मंदामतियु  ना  बल्लू
तुतिसलापने  इव्र  अतिशायांगाला  ||22||

करुनादिन्दलिय्म्मा  पोरेवानाल्लादे
दुरिताकोतिया  बेगा  तरिव  दयादाली  ||23||

मंदामातिगालू  इव्र  चंदावारियाड़े
निन्दिसुवारो  भावादा  भन्दा  तप्पदो  ||24||

इन्दिरपति  इव्र  मूंदे  कुनिवानो
अंडा  वाचानावा  निजके  तंदू  तोर्पनु  ||25||

उदायाकलादी  इ  पड़ाव  पथिसलू
मददानादारू  ग्न्याना  उदायावाहुदो  ||26||

सतेयिदेल्लावो  व्यसविथाला  बल्लानो
पथिसबहिदिदु  केलि  कुतिलाराहितारू  ||27||

स्मरिसी  बदुकिरो  दिव्या  चरनाकेरागिरो
दुरिता  तोरेदु  पोरेवा  विजय  गुरुगालेम्बरा  |

विजय गुरुगालेम्बरा | विजय गुरुगालेम्बरा |


smarisi badukiro divya charaNakeragiro
durita toredu poreva vijaya gurugalembarA |

 Live each day Remembering the Divine feet of Sri VijayDasaru; all the durita (bad/sad events will be pushed aside), you will be saved by the Vijaya guru himself (Commentators have opined that Vijaya not only means VijayaDasaru but the entire Dwaita Parampare right up to Sri Hari! )

dAsarAyana dayava sUsi paDedanA
dOSharahitanA santOShabharitanA

Sri VijayDasaru has the complete anugraha of Sri Hari and Purandara Dasaru (Dasa Sreshta!!!)
Sri Hari who is blemish less (dosha rahita)  and full of auspiciousness and happiness (santoshbharita)

jAnAvantana balu nidhAni shAntana
mAnyavantana bahuvadAnyadAtana ||2||

Sri VijayDasaru is a great treasure of knowledge, calmness, respectful a great orator and has the gait of great orators and respected saints.

hariya bhajisuva narahariya yajisuva
durita tyajisuva janake haruSha surisuva ||3||

Sri VijayDasaru worships Sri Hari, he praises Narasimha; pushes aside the bad fortune of devotees and makes happiness flow !

mOdabharitana paMchabhEdavaritana
sAdhucharitana manOviShAda maretana ||4||

Filled with Joy, Sri VijayDasaru's mind is clear with Panchabeda knowledge, his trait is of a sadhu, without any mental anguish. [Remembering such a tapasvi will remove all our Mental Anguish]

ivara nambida janakE bhavavidembudu
havanavAgadO nammavara matavidu ||5||

Those who believe in Sri VijayaDasaru, will not have rebirth, such is the power of Madhwa Matta.

pApakOTiya rAshi lEpavAgadu
tApa kalEvanu balu dayApayOnidhi ||6||

Crores of Sins will not stick ,  all suffering is lost, because of Sri VijayDasaru who is the treasure of mercy. [durita is bad events/circumstances - taapa is actually suffering,  ex. the heat you feel is taapa]

kavanarUpadi hariya stavana mADida
bhuvana bEDida mAdhavana nODida ||7||

Sri VijayDasaru has installed Sri Hari in the kavana roopa or shown Sri Hari to us in the songs or Dasa padas/Suladhis/Ugabhogas.
He has seen the Madhava roop, which asked for the earth (Vamana roopa) . Vamana Roopa expanded to Trivikrama roopa which prevaded the whole universe (which means that Sri VijayDasaru was able to see Sri Hari everywhere)

ragganEndana bhavavu higgitEndana
maggalAggana antaraggavaritana ||8||

 Vijayadasaru has capacity to bring back the people from clutches of the death and is very auspicious and fulfills wishes just by knowing the mind of the devotee [ one need not ask at all ]

kAshinagaradallidda vyAsadEvana
dayava sUsi paDEdana ullAsatanadali ||9||

Kashi is a maha Vaishnava Kshetra ! This line proves it !
In the town of Kashi, Sri VijayaDasaru was bestowed the grace of Sri Veda Vyasa amongst great happiness to all Satwiks

chintEbEDirO nishchintarAgirO
shAntagurugala pAdondu nambirO ||10||

Don't worry, be tension free; believe in the feet of shanta guru Sri VijayaDasaru

khEdavAgadO nimage modavAhudo
Adidevana suprasAdavAhudO ||11||

Nothing sad will happen, only happy events will happen; Adi Deva (Sri Hari ) will be pleased by the seva of Sri VijayaDasaru.

tApa taDevanu banda pApa kaDivanu
shrIpatIya padasamIpaviDuvanu ||12||

 Sri VijayaDasaru will block the suffering and axe the paapa and place you closer to the lotus feet of Sri Hari (Sri Pati)

[The way paapas work is like a thorn stuck to the flesh. Sri VijayDasaru will immediately put an ointment to soothe the pain and  remove the thorn as well]

veda Odalu baride vAda mADalu
hAdi doreyadu budhara pAda nanbade ||13||

gagge mindare malavu hiMgitallade
raMganoliyanu bhaktara saMga dorakade ||14||

lekkavilladA deshatukki bandarU
duHkhavallade lesha bhakti dorekadu ||15||

dAna mADalu divyagAna pADalu
jAna doreyado ivaradhInavAgade ||16||

The verses can be understood together. This is to stop dambika bhakti or bhakti just for show.
Reading Vedas on debating on religious matters will not pave the way for moksha until anugraha of Sri VijayDasaru is there.
Even taking bath in the Ganga, is futile; if one shuns Sri Hari bhakta's sangha
Even after performing innumerable pilgrimages, is'nt it a waste if it does'nt generate an ounce of Bhakti !
Performing charities and Singing Divine Songs, will not guarantee knowledge; whereas surrendering to Sri VijayaDasaru's feet ensures this. 

niShThe yAtake kaMDa kaShThavyAtake
diTTa gurugala pAda muTTI bhajisiro ||17||

Why struggle in maintaining all this nishte? Just touch the feet of rock solid Sri VijayaDasaru's guru and sing his praises.

pUje mADalu kaNDa goju bIlalu
bIja mAtina phla sahaja dorakadu ||18||

What is achieved through pooja and severe austerities can be had easily by just their bija words of Sri VijayDasaru

suraru ellaru ivara karava piDivaro
taralaraMdadi hinde tirugutipparo ||19||

Satwik souls who pray to Sri VijayaDasaru, their hand is held by Sri Hari, the demons run away from such people.

grahagalellavU ivarge sahAya mADuta
ahorAtrili sukhava koDuvavu ||20||

All the Graha's assist Sri VijayDasaru ensuring peaceful sleep at night to the devotees.
[ Praying to Sri VijayaDasaru will ensure shanti of all grahas !!!! ]

vyAdhi bArado dEhabAdhe taTTado
Adidevana suprasAdavAhudo ||21||

No disease will strike, the body will not be experience any physical pain/discomfort. Sri Hari  will be pleased by praising Sri VijayDasaru.

patitapAmara mandamatiyu nA balu
tutisalApane ivara atishayaMgala ||22||

I'm fallen and too dull witted to explain fully the greatness of Sri VijayaDasaru
[Vyasa Vittala - Kallur Subbanacharya is a renowned Sudha Pandit]

karuNadindaliymma porevanallade
duritakoTiya bega tariva dayadali ||23||

 By his divine mercy, he graces us and immediately pushes aside crores of durita for all of us.

mandamatigalu ivara chandavariyade
nindisuvaro bhavada bhanda tappado ||24||

Dull witted and Stupid people without understanding his greatness criticize him, such people are never able to get out of the banda pasha

indirApati ivara munde kuNivano
anda vachanava nijake tandu torpanu ||25||

Sri Hari (Lord of Indira's or senses) dances with Joy in front of Sri VijayaDasaru and makes true whatever they utter.

udayakAladi I padava paThisalu
madaDanAdaru jAna udayavAhudo ||26||

One who chants this in the morning; even if he is dullard, knowledge will dawn upon him.

saTeyidellavo vYAsaviThala ballano
paThisabahididu keli kuTilarahitaru ||27||

This is the truth, Sri Vyasa Vittla knows this. All Satwiks who chant this will be rid of all their troubles.

BharatiRamana MukhyaPrana antargata SriKrishna arpanamastu,

Monday, November 15, 2010

Sri VijayaDasaru

Jai Bedi Anjaneya !!!

Hare Srinivasa !!!!

Agnyanam Timmirachadam ,Buddhi Sampat Pradayakam
Vignyanam vimalam shantam, Vijayakyam Gurum bhaje !

ಅಗ್ನ್ಯನಂ ತಿಮ್ಮಿರಚದಂ ಬುದ್ಧಿ ಸಂಪತ್ ಪ್ರದಯಕಂ
ವಿಗ್ನ್ಯನಂ ವಿಮಲಂ ಶಾಂತಂ ವಿಜಯಕ್ಯಂ ಗುರುಂ ಭಜೆ !

अग्न्यानाम तिम्मिराचादम बुद्दी संपत प्रदायकम
विग्न्यानाम विमलं शान्तं विजयाक्यम गुरुम भजे !

అగ్న్యనం తిమ్మిరచడం బుధి సమపాట్ ప్రదాయకం
విగ్న్యనం విమలం శాంతం విజయక్యం గురుం భజే!

Three Levels for the shloka

Level 1 Enumeration:

It lists out the benefits, Agnyana naasha, Buddhi pradyakam, Sampat Pradayakam, Vigna Shanta all through worshipping Vijayadasaru Gurugalu.

Level 2 Order:

If we examine the order

first is agynana cheda ( gyan pradayaka )

Second is buddhi pradayaka ( by getting Gyana, Buddhi increases )

Third is Sampat Pradayaka ( Gyana and Buddhi gives rise to Sampat )

Fourth is with Vigna Shanti ( with Gyan, Buddhi and Sampat all Vigna’s can be overcome)

All this is possible through worshipping Vijaydasaru gurugalu

Level 3 Abhimaan devatas:

Considering the abhimaana devatas for each

Gyana – Hanuman

Buddhi – Rudra

Sampat – Lakshmi

Vigna – Ganesha

Vijaya – Shri Hari

When Hanuman gives gyana, Rudra devaru regulates buddhi in Hari Bhakti, which makes Sri Lakshmi to come, once Sri Lakshmi comes no obstacles can remain, Ganesha will remove all obstacles and the eternal Vijaya adi guru is worshipped.

Sri VijayaDasaru is an amsha of Sri Brighu Muni. The very same muni, who was the nimmita for the eternal kshetra Tirumala !

Sri Krishna himself in BG 10.25 says "maharsinam bhrgur aham". Thereby indicating his Vibhuti roopa as present in Brighu Muni.

The combination of Narad Muni and Brighu Muni is well known throughout the scriptures. Sri Venkatesha Kalyana is the prime example of their combined anugraha/leelas.

Sri VijayaDasaru is the pitamaha of Dasa Sahitya. Purundara Dasaru did not initiate any disciple into the Dasa Sahitya other than his sons. This work was exclusively left for Sri VijayaDasaru. Sri VijayaDasaru is first person who revived the Dasa Sahitya tradition by giving ankita to several shishyas. In this sense all Dasa Sahitya parampare find Sri Vijay Dasaru as their root.

Previous Birth
In his previous birth, Sri Vijaydasaru was born as the youngest son named MadhwaPati to Sri Purandara Dasaru. Once Sri Purandara Dasaru sent MadhwaPati to do naivedya to Sri Anjaneya temple. After offering naivedya young MadhwaPati was very disturbed that Anjaneya did not accept his offering. He started crying; Anjaneya immediately pacified young MadhwaPati and ate the offerings. Young MadhwaPati was overjoyed. One day Sri Purandara Dasaru followed MadhwaPati and saw this miracle with his own eyes. He too was overjoyed, such was the devotion of MadhwaPati for Anjaneya.
As Sri Purandara Dasara's time was coming to an end; MadhwaPati asked why he left his number of compositions at 4,75,000; why not round it off to 5,00,000. Sri Purundara Dasa's replied it was the wish of Sri Hari that the number be completed by "Vijaya Vittalla". Thereby declaring the next avatara of Madhwapati !


The Dasa Sahitya parampara was dying out. People were forgetting Sri Purandara Dasa's footsteps.
The fact that we have been able to salvage just a fraction of 4,75,000 compositions is testament of the dying tradition.Sri VijayaDasaru was born to keep the promise of his previous birth to Sri Purandara Dasaru of completing 25,000 compositions and starting the HariDasa/DasaSahitya parampare once again.

Before Aparoksha
Sri VijayDasara's story before Aparoksha is totally unique. Every other Madhwa stalwart had some position/knowledge/wealth or was young in age. Sri VijayDasaru is totally unique in that he was not given education, he had no money, he had no job, he was married, he was not able to sustain his family as per his own composition. As soon as he got Aparoksha; the entire situation around him changed completely.

Sri VijayDasaru was born as Dasappa in a small village called Chikalparvi. The village has an Ashwatt Narsimha installed by SriPadarajaru. People used to visit the village a lot because of this; because of the house expenses and the fact that people were very religious about guests then; their resources dwindled and soon they had no money. Dasappa went to his maternal uncle's house for a marriage function where he was made to work the whole for extracting gandha. When he sat down in the last pankti; his uncle made him get up and threw him out. Dejected, he left for Kashi; he reached Kashi on the way he met some kind benefactors. On reaching Kashi and having darshana, he met a group of travellers, who were on their way to Rameshwara. On their way they stopped at Chikalparvi; he was recognized; his family convinced the travellers that to let him go. Dasappa was married and he was given a Shanbhough job (collecting taxes from Village folk). People in villages generally paid little or no taxes as a result, Dasappa was accused of mishandling and jobless again. He left for kashi again.


This time after darshan of Kashi Vishwanath as he slept one night, he had a Divine Dream; Sri Purandara Dasaru escorted him from Kashi; crossed the Ganges to Vyasa Kashi. (VYASAKASHI IS 6KMs FROM KASHI (ALSO CALLED BENARES OR VARANASI). ) . Under the Ashwatt Vriksha, there was Sri Veda Vyasa holding Sabha with all the learned Sages. Sri Purandara Dasaru introduced Dasappa to Sri Veda Vyasa. Sri Veda Vyasa smiled pleasantly and asked Dasappa to stick his tongue out. Sri Veda Vyasa then wrote "Vijaya" on his tongue. This is the turning point for Dasappa who was now transformed to Sri Vijaya Dasaru. Sri Purnadara Dasaru escorted Sri VijayaDasaru back to Kashi and disappeared. Sri VijayaDasaru woke up from his dream; it was a surreal experience to say the least. He prepared for his morning bath, as soon as he entered the Ganga River for his daily ablutions, Sri VijayaDasaru realized it was no ordinary dream. Sri VijayDasaru was chanting sanskrit mantras with the force of Ganga (Ganga Pravaha).

The nirakshara dasappa (no knowledge) had been transformed overnight to Aparoksha Gynani Sri VijayaDasaru. The tejas had changed, the virtue had changed, the pavitrate, the dhaati, the whole persona was transformed completely.

After Aparoksha

People saw and the news spread like wildfire that a great tapasvi/gynani had arrived in Kashi. People were lining up to pay their respects. The Kashi King heard this news, invited Sri VijayDasaru personally and offered him great respect and lots of rich clothes and gifts. Sri VijayDasaru smiled, he remembered his previous condition and he offered all the respect he was receiving to Sri Vijaya Vittala.

"Nikila Jannara Kudumbo Deva"  - In this composition Sri VijayDasaru clealy explains what his previous condition was and overnight how it has changed. All because of Sri Hari's grace. The interesting line in this composition is that, he says all this glamour, recognition, wealth, status etc is not possible by my punyas. Therefore it is definitely your grace and no other reason.

* The lesson to learn here, is not to bargain with God; if God stops a lot of our paapas and gives us just a fraction to experience, conversly he multiplies the punyas and lets us experience sukha in  fuller measure. Sri Hari is atyanta Karuna Sagara.

Although a lot of Kings were vying for Sri VijayaDasaru to stay with them. Sri VijayaDasaru returned to his village Chikallaparvi to his family and started living in the Dasa Sahitya way with his wife.

* Did not desire onsite :)

Sri VijayaDasaru revived the HariDasa tradition; he used to go singing Sri Hari kirtane with his tamburi and gejje to collect alms and collect whatever he could get that day. Sri Vijaya Dasaru's wife would cook all the collected food items; Sri VijayDasaru would do naivedya and Sri Krishanrapanamastu and eat. They would never store any food items; all items were cooked on the day they were collected.
There was a time when Sri VijayaDasaru did not get alms for days together. His wife could not bear the trouble. Sri Hari immediately sent Sri MahaLakshmi and she came to Sri VijayDasaru's house and delivered lots of food items and especially curd rice (masru anna).

Sri VijayaDasaru has protected his devotees from many harm. There is no limit to the Karuna he can shower on his devotees. Throughout his life, Sri VijayDasaru has helped the downtrodden, animals, gynani's and lifted them up by his apara karuna.

One such ultimate and popular example
His adopted son, Sri MohanDasaru (Mandavi Rishi) had suffered Apamrityu! ( Death before allotted time). In the court of Yama Dharmaraya. Sri VijayaDasaru entered as Brighu Muni; everyone stood up including Yama DharmaRaya. Sri VijayDasaru explained the mistake and asked Yama DharmaRaya to correct it. Yama DharmaRaya acknowledged the mistake and corrected it. Back on earth, it 2-3 days since MohanDasaru's passing and suddenly his body came to life.

Is there a better example of Guru ? A Guru who will go to Yama DharmaRaya and fight for his devotee. When you have such a Guru why fear even death ? At the most the samasara can do is death. Sri VijayaDasaru has proven that even death is no obstacle; he will go and bring back the soul for his beloved devotees.
"Smarisi Badikiro, Divya Charana karegiro" "Remember Sri VijayaDasaru's Divine feet and Live Life"

He has humbled Sanskrit scholars who looked down upon Kannada literature as a degradation of Sanskrit.

Miracles at Chippagiri

Chippagiri is very close to my heart. I shall narrate one such incident, the structure for the PranaDevaru was constructed before the Prandevaru (Anjaneya) vigraha was brought in. When PranaDevaru Vigraha was brought in; it was found to be too large for the door. After trying for sometime they realized that something else needed to be done and so they put it off for the next morning and left the vigraha outside the structure.
In the morning when they woke up ! Lo !!! Wonders of Wonder ... the Anjaneya Vigraha was installed inside the temple. People can verify it even today the Anjaneya Vigraha is large and the entrance is very small. Sri VijayaDasara brindavana is directly opposite the Sri Anjaneya Vigraha. Even today people are forbidden to block the path even during night, as Sri VijayDasaru every day worships Anjaneya and walks back to the Brindavana.


Sri VijayDasaru is totally unique example of Sri Hari kripa, how  situations change overnight with Sri Hari kripe. I've illustrated only a fraction of the Mahima of Sri VijayDasaru. Learned Readers should forgive my alpa prayatna.

Naham Karta, Hari Karta !!!!

This article has been possible by the grace of Sri VijayaDasaru. I thank him from the bottom of my heart profusely for all his grace and love he has showered on my family and me unconditionally. 

Sri VijayaDasaraya Gurubhyo Namon Namaha !

VijayaRaya VijayaRaya VijayaRaya Pahimam !
VijayaRaya VijayaRaya VijayaRaya Rakshamam !

Bedi Ajaneya Antargata Sri Srinivasa, Sri Venkatesha Supreeta Vardo Bhavatu
Sri Krisharpanamastu,