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,
Hrishikesh

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

SundarKanda

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.
Learning:
#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
Learning:
#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.

Learnings:
#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.

Teachings:
#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

Learning:
#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.

Learning:
#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.

Learning:
#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
Of
Srimad Ananda Theertha

hanUmatpratiyAnam
atha saptamo.adhyAyaH

ADHYAYA VII
CHAPTER VII

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
shrImahAbhAratatAtparyanirNay
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.
Achamana,Pranayama,Sankalpa
dwadasha guru namaskara
1 anga nyasa of Ugram viryam
manyusuktha.
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.
OR
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
then
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,
Hrishikesh

Monday, December 13, 2010

Teertha Prabanda

http://www.ourindiaguide.com/trail/Tirtha_prabandha_of_Sri_Vadiraja#/trail/Tirupati_Teertha_Prabandha



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.

http://www.facebook.com/album.php?aid=51910&id=100000102681889&l=19716faf7c
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.

Alternative:
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,
Hrishikesh