Srinivasa Kalyana

24 Names 24 Teerthas

2012-01-08T23:06:00.000-08:00

Hare Srinivasa !!!

Sri Vadirajaru has written Teerta Prabandha a travel log; describing each Teertha kshetra and the importance there.

Sri VijayDasaru has given us a composition that lists out Bhagavanta roopa in each kshetra.

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Kannada

kande - saw; ninde - stood ( kande for kshetra and ninde for naadi or river )
*******

Kashi aa haadi alli Keshavana kande ! Rama Rama !
Keshava na dayadi Kashi yatareya kande ! Rama Rama !!

On the Way to Kashi, I saw Keshava ! Rama Rama !!!
By the grace of Keshava, I was able to see Kashi-kshetra ! Rama Rama !!!

* This first line tells us that Kashi kshetra has Keshava roopa paramatma;
* The second line tells us that by the grace of Keshava roopa paramatma I was able to visit Kashi kshetra or just remembering Keshava gives us punya of visiting Kashi kshetra.

Badrikashrama dalli Narayana iddane ! Rama Rama !
Badrikashrama kande Narayana dayadi ! Rama Rama !!!

Prayaga nadi alli Maadhavana iddane ! Rama Rama !!!
Prayaga nadi alli ninde Madhavana dayadi ! Rama Rama !!!

Gokuladalli Sri Govindana iddane ! Rama Rama !!!
Gokulanava kande Govindana dayadi ! Rama Rama !!!

Vishnu teerthadalli Sri Vishnu idane ! Rama Rama !!!
Vishnu teerthadalli ninde Vishnuina dayadi ! Rama Rama !!!

Matya teerthadalli Madhusudana iddane ! Rama Rama !!!
Matsya teerthadalli ninde Madhusudana Dayadi ! Rama Rama !!!

Triveni alli Trivikrama iddane ! Rama Rama !!!
Tirveni alli ninde Tivikramana dayadi! Rama Rama !!!

Vamana namman volidu kaya bekante ! Rama Rama !!!
Vamana dayadi Bhu-Vaikuntava kande ! Rama Rama !!!

* First line Vamana will grace us and protect us

Sridhar namma hrudaya dalli iddane ! Rama Rama !!!
Sridharana dayadinda hrudaya-asanava kande ! Rama Rama !!!

* First line Sridhara is present in our heart

Rishigalla ashrama dalli Hrishikeshna kande ! Rama Rama !!!
Hrishikeshana dayadi Rishigalla ashrama kande ! Rama Rama !!!

Padmanabhandalli Padmanabhan iddane ! Rama Rama !!!
Padmanabhana dayadi Padmanabhana kande ! Rama Rama !!!

Brunda dalli Damodarana iddane ! Rama Rama !!!
Brunda kande Damodarana dayadi ! Rama Rama !!!

Sakala teertha dalli Sankarshana iddane ! Rama Rama !!!
Sankarshana Dayadi sakala teerthadalli ninde ! Rama Rama !!!

Vasudeha melle yella Vasudevana iddane ! Rama Rama !!!
Vasudevana dayadi Vasudeh yellava kande ! Rama Rama !!!

Vruddha Gange dalli Pradyumna idane ! Rama Rama !!!
Pradyumnana dayadi Vruddha Ganage alli ninde ! Rama Rama !!!

Alakananda alli Aniruddha iddane ! Rama Rama !!!
Alakanandadalli ninde Aniruddhana dayadi ! Rama Rama !!!

Punya kshetra dalli Purushothamma iddane ! Rama Rama !!!
Punya kshetrava kande Purushothammana dayadi ! Rama Rama !!!

Vaitarini alli Adokshaja iddane ! Rama Rama !!!
Vaitarini aa datide Adokshajana dayadi ! Rama Rama !!!

* Second line; I was able to cross Vaitarini because of Adokshaja

Nirmala Gange nalli Narasimhan iddane ! Rama Rama !!!
Nirmala Ganageli ninde Narasimhana dayadi ! Rama Rama !!!

Vaikunta giri nalli Achyuta iddane ! Rama Rama !!!
Vaikunata giri kanda Achyuta dayadi ! Rama Rama !!!

Jhanhavai nalli Janardhana iddane ! Rama Rama !!!
Jhanhavai nalli ninde Janardhana dayadi ! Rama Rama !!!

Udupi kshetra dalli Upendrana iddane ! Rama Rama !!!
Upendrana dayadi Udupi kshetrava kande ! Rama Rama !!!

Hariyuva nadi alli Sri Hari iddane ! Rama Rama !!!
Sri Hariaa dayadi hariyuva nadi nalli ninde ! Rama Rama !!!

Krishna andre kashtava parihara ! Rama Rama !!!
Krishnana dayadi sakala kashtta bittitu ! Rama Rama !!!

Bhaktilli ippatu nalaku namava peluvirigge ! Rama Rama !!!
Bhakti muttiya neeva Vijaya Vittala namma ! Rama Rama !!!
Bhakti muttiya neeva Vijaya Vittala namma ! Rama Rama !!!
Bhakti muttiya neeva Vijaya Vittala namma ! Rama Rama !!!

* First line ippatu nalaku:- 24 names

Raam Raam Raam Raam Raam Raam Raam Raama !
Raam-Raama Raam-Raama Raam-Raama Raam-Raama !!!
Raam Raam Raam Raam Raam Raam Raam Raam !!!

BharatiRamana MukhyaPrana antargata SriKrishnarpanamastu !!!

Jai Bharateesha,
Hrishikesh

Trip to Chickballapur

2012-01-05T10:55:00.000-08:00

Hare Srinivasa !!!

Jai Bedi Anjaneya !!!

Jai VijayaRaya !!!

Every year Sri Palimur Mutta Swamiji Sri 1008 Vidyadeesha Teertharu spends at least a few days in my home town Chikballapura.
We left home, Bangalore at around 6 am, not much traffic and good roads meant we were in Chikballapur by 7:15 am. After a quick round of coffee. We went upstairs to pay our respects to Swamigalu. It was the end of the Sudha Patta; we were able to hear about 2 mins of it. Then as the students walked out we ushered ourselves into the room and prostrated before Swamiji; who always has a smile on his face. We requested for Upadesha; Swamiji told he would do that in the mutta after his japa. My dad asked a doubt; in Bhagavad Gita why has Sri Krishna called himself Dhananjaya among Pandavas. When Bheemsena is given so much importance then it should have been Bheemsena.
Swamiji effortlessly replied; Dhananjaya refers to Bheemsena as well; Dhanan jayati iti Dhananjaya. Therefore because of the company of Bheemsena; Arjuna was victorous. Hence Dhananjaya in the mukhya artha means Bheemsena and then Arjuna. Only with Madhwa shastra one can understand this sookshma. Sri Krishna has also delibrately chosen these words to divert the tamsik souls and to save the satvik souls.
The Swamiji had come in the previous night; amidst great rain. Our ancestral home being an open plan house; the venue of the pooja was decided to be shifted to the neighbouring Rayara Mutta. Soon Swamiji left for the Rayar Mutta where the preparations had already begun. We left soon after, since we wanted the upadesha.
Soon after we arrived and settled down; Swamiji emerged and sat down for his daily japa before morning Pooja.

Close up of Rayar Brindavana

Close up of Saligramas

Next we informed the shishyas that we were waiting for upadeshas; they assured us that they will let us know. We stood waiting for the most part; since it was in the mutta there was not much running around to do. We waited standing, patiently until we were called for.

Soon Swamiji signalled to his shishyas and we got the word and rushed to the spot; Swamiji explained the Pranayama, Nyasa, Dhyana Shloka and the mantra. We were thrilled on having received upadesha. We bowed down to Swamiji again and again.
In the meantime the Rayaru brindavana was very well decorated and so were the SeetaRama Anjaneya and Lakshmana vigrahas. I was told they were brought in from Tirupati under the old DasaSahitya scheme.

Main Pooje

Once the Japa was completed; the Shishyas started the Vedic Chants.
Firstly; Shree Sukta during removing the nirmalya.
Purushasukta while doing abhisheka ( not sure of this )
Then ManuSukta Parayana
Then Sri Vishnu Sahasra Nama
Then Naivedya to Kodanda Rama Devaru with Dvadasha stotra paryana
Then Naivedya to Rayaru with Raghavendra Stotra

SriLakshmiNarasimha

Sri Anjaneya Swami abhisheka

SRIMANMADHWACHARYA HRISHIKEESHA TEERTHARIGE KOTTIDA SRI KODANDA RAMA DEVARU !!!!

After complete Alankara

Mangalarti

Anugraha sandesha by Vasu:
Vasu talked about the history of the program; Swamiji has been spending a week in Chickballapura since 1994. It's only offlate that this has been reduced; it's only because of Swamiji's affection for this place and the people here that he has made time out of his extremely busy schedule to come and visit here and to bless all of us. We all thank him from the bottom of our hearts for making it this time and hope to have many more visits.
( I forget the first part of Kapila Paramatma )

Anugraha Sandesha by Swamiji:
"smarAmi bhavasaMtApa-hAnidAmrutasAgaraM |
pUrNAnaMdasya rAmasya sAnurAgAvalOkanaM || Dvadasha Stotra 1.10 ||
SriMadhacharya is avatara of Sri Hanuman; he has explained in this shloka how he remembers seeing the kind look of SriRama.
Sri Hari is karuna sagara; if he even looks at someone that person is uplifted forever.
Whenever we go to Tirupati darshana all we remember after coming out is the diamond crown; golden ornaments etc. i.e. we pay more attention to the ornaments. Even if we pay more attention to the ornaments it will fetch some punya. Rather than seeing the ornaments in the showcase; it's much better to see them on the Lord.
SriMadacharya describes SriHari in the first stotra Aaapadashira sthothra – describing Him from feet to the Head; which is how darshana should be done.
SriHari like a mother always sees his devotees waiting for his devotees to give him one look filled with love. But as a child is distracted by all the toys and never looks at the mother. We devotees are always engaged in worldly desires and never look at the Lord.
SriMadacharya on the other hand says he has seen SriRama and he has seen SriRama see him lovingly. That look filled with love and complete bliss is ever fresh in SriMadAcharya's mind and he has passed that down to us. So whoever follows Acharya will also get the similar look"
As a sidenote to Swamiji's story there is a story in the puranas wherein Bhagawan VedaVyasa sees an insect. He lifts the insect and says; O insect I have seen you. Now tell whatever you want I'll grant it you. The insect replies that he wants to be a Chakravarti in the insect body. Bhagawan Veda Vyasa says Done! and for 10,000 years that insect becomes the Chakravarti; all because of Bhagawan VedaVyasa cast one glance on it !!!

After the anugraha Sandesha Swamiji sat down for bikshe. A few of us waited for Swamiji to finish to clean his yengalu.
Swamiji then went into the adjoining hall and started distributing mantrakshate there. We were distributing tambula and dakshine ( chasing after some people )
Time for second round; all householders sat and had sumptuous lunch.
Next we hurried back to the house; since Swamiji was leaving soon. Hurridely we were able to complete a pada pooje and a round of mantrakshate and Swamiji was off.
We came back into the house happy but a bit tired after the proceedings. Another round of coffee was passed around and we left soon for Talakalaya betta. We picked up some flowers on the way; and reached Talakalaya betta in about 40 mins. The temple was almost empty; so we made our way straight to the garba guddi. The archaka recognized us and put our offerings on the God straight away. The darshana the Lord gaves us in Talakayala betta was phenomenal. The anugraha sandesha given by Swamiji and the look on Gods face there was in perfect Synch. Guruve Namaha; Harihi Om!!!
The archaka did not object to taking photos so I took a few; in each one the Lord looks phenomenal; his delicate smile; his benavolent look; his charm; his look !!!

On the way back we realized we missed the JeevAnjaneya devasthana so we made our way back to the now crowded and traffic prone town centre and paid a quick visit to the temple. On the main road we had to stop for the famous putanna hotel's dosas.
On the way we hit the new year eve's traffic and made it slowly and steadily home. We were a bit exhausted but had throughly enjoyed every second of it.

Any mistakes are solely mine ! BharatiRamana MukhyaPrana antargata SriKrishnarpanamastu !!!

Jai Bharateesha !!!

Dharmo rakshati rakshitaha

2011-12-09T02:35:00.000-08:00

Hare Srinivasa !!!

Dharmo rakshati rakshitaha

Dharma protects one who protects Dharma.

There was a King; once during the night he noticed some movement in his palace. He woke up to see some effulgent people leaving his palace. He stopped them and enquired about their whereabouts. They mentioned one by one that they were; wealth, fame, opulance, abdunance, purity etc.. and dharma/satya. Due to change of planetary positions they had to leave the palace. They introduced themselves one by one and bade the King farewell. The King respectfully escorted each one out of the palace, thanking them for their stay. All them went out of the palace and waited for the others.
Finally Dharma/Satya requested to leave; the King refused. The King explained, that he had protected Dharma/Satya all his life and was not ready to let go of him. Dharma/Satya was pleased and agreed to stay behind. All other virtues were waiting for Dharma/Satya outside. Once this virtue stayed back all of the virtues came back saying they will stay only where Dharma/Satya reside.

The moral of the story is;
1. there are times when we loose all wealth/possessions/opulence. But no matter what we should never leave Dharma.
2. Choose your battles; the King fought for Dharma not for anything else. He was not perturbed by anyone else leaving.
3. If you have Dharma, you'll have everything eventually; without Dharma you'll never have anything in the long run.

Uptil the 60's-70's the general belief was that doing dana-dharma is mandatory for well being. If someone is good inspite of this; it must be the dharma of ancestors that is protecting that person.

Also noteworthy is the term "Satya-naash". If satya is naasha; then there is no hope for that person.

In the volatile economy like this; one has to look beyond the horizon. Investing in something long term and secure; is the greatest fundamental of Banking and Investment.

Dharma's effects can felt across generations. One small ex. recently my father was traveling to a temple in a bus. He was standing and was feeling tired. Immediately somebody recognized him as HRV's younger brother and offered him a seat. This is after 15 years of HRV's passing away; readers can have more powerful examples; but purport is that Dharma protects not only us, but spans generations. No matter how many instruments the financial industries create; ensuring 2-3 generations down enjoy good benefits is simply beyond it's scope.

In Mahabharata, Yudhishtira is generally portrayed as soft spoken and a push over sometimes. SriMadhwacharya explains that he is Yama(death) himself; it is a very frightful position; but Vayu Devaru keeps an avesha of "Sowmya" roopa; so he is seen as soft hearted. Also the forgiving nature of Yudhistira is representative of the nature of dharma. Dharma keeps forgiving; keeps giving second/third/fourth chances; keeps throwing us life lines and follows us everywhere we go to protect us.

So start investing in the easiest possible way; to get the maximum returns and the most secure way; sounds like a no-brain er investment to me :)

BharatiRamana MukhyaPranantargata SriKrishnarpanamastu,
Hrishikesh

Koravanji roopa of Sri Hari ( Sri Hari as an astrologer )

2011-11-21T04:17:00.000-08:00

Koravanji Roopa of Sri Hari

Srinivasa Kalyana ( Venkatesha Parijata in Kannada ) VIth chapter has a special roopa of Sri Hari exclusive for women. Just like Sri Krishna gives gyana to Sri Arjuna and set his heart at ease in Bhagavad Gita. Sri Venkatesha does the same to all the women folk in Sri Padmavati's palace. Sri Venkatesha comes in a stree roopa and lays to rest all their doubts, especially relating to matters of the heart. This "stree roopa" to help the mother in the matters relating to the marriage of her daughter and for girls in relating to matters of the heart.

Sri Hari keeps providing assurance, guidance and keeps filling her with hope in the manner only he("stree roopa" ) can. This is the best example of "Girl Talk" :)

Sri Anantradeesha Dasaru has written it beautifully in Kannada, I pray to Sri Hari-Vayu, Sri Vyasarayaru, Sri Purundara Dasaru, Sri Vijaya Dasaru, Sri Mohan Dasaru and Sri Anantradeesha Dasaru to give me the strength to do justice to this.

Sri Venkatesha decides to take a Stree Roopa in order to get his work done; because two people trying to accomplish the same work is better than one. If a person needs his work done; then he has to contribute some effort to it and not just depend on others. ( Sri Hari does this as a loka shikshana; because Sri Hari can achieve anything by iccha matra ). Sri Hari also shows that if you follow his instructions; he would already have done most of your work, all you have to do is effort and SriKrishnarpanamastu . Sri Hari decides to take a Stree Roopa of a Koravanji or Tribal Fortune Teller. Sri Hari himself ( or rather herself ) as an astrologer; can it get any better?

Description of the "Stree Roopa"

Sri Venkatesha takes the roopa of middle aged and matured woman; SHE had a beautiful smile and no teeth within; HER age seemed to be 50+. SHE had long drooping ears, Lamba kuchagalu and a pot belly. She wore a long new saree and blouse, SHE tied her hair in a bundle knot; SHE made ChaturMukha Brahma as a seven months old child and lifted him with utmost ease; then SHE she made the whole Brahmanda along with it's 14 lokas as a basket and carried both easily. ( This shows that carriers both the creator and the entire creation effortlessly), SHE then filled the basket with the best grains of navadhanya. On her beautiful forehead; SHE applied Kasturi tilak. SHE then wore a necklace with a pendant. SHE wore a brilliant nosestud. SHE wore the sacred yellow thread (kankana)

SHE wore brilliant earrings; in her beautiful ears. SHE then wore malas in the following order; shankamani mala, gulaganji mala, tulasimani mala, srigandha mala, karpurmani mala, spathika mala, kamalakshi mani mala, then a mala of different stones; then SHE tied her child to her saree; took her stick and left for Narayanapura.

On reaching Narayanapura

SHE left the hills and reached the gates of Narayanapura; her saree fluttering in the wind, SHE roamed about; started announcing her skills door to door. ( Again compare to Bhagavad Gita where Sri Krishna explains his powers; but this is totally female oriented ). HER voice was very soothing and satisfied their hearts.

"I'll explain your heart secrets; O ladies, I'll explain whatever are your desires and your troubles are. I will explain the past and present. I will predict correctly the future ( The ultimate astrologer :) ) I have predicted many things in the past; not one has been false; so please don't doubt my sayings !!! ( Satyavak in VSN)
I am expert in arts of Sama-Bheda. I know Samudrika shastra very well; I can prepare medicines for various illness. I know of the "love" fever which grasps young maidens; O young girls I can tell all this in advance especially for you. I can free one from ghosts and spirits trouble. I can make dumb people speak; I can speak on Niti shastras; I am an expert in Astrology. O Ladies; if you are prepared to sit down and listen to me; I'm ready to tell all; I'll tell you all good fortune in a way that you will enjoy. None of this is false; I swear on my baby. I can bring back confidence in anyone who has lost all hope. I am a famous Koravai the world over. I stay in the place of Nara-Narayana ( Badri ). "VaraAnanatadreeshina neravuLLa koravi".

The town people were mesmerized by the STREE roopa; hearing the words of the koravi; the town people immediately informed the queen about her arrival.

To be continued ....

Any mistakes are solely mine.

Jai Bharateesha,
Hrishikesh

MangalCharana Sandhi - I

2011-10-30T14:56:00.000-07:00

shrIramaNikarakamala pUjita
chArucharaNa sarOja brahma samIra vANi
phaNINdra vINdra bhavENdra mukha vinuta
nIrajabhavANDOdaya sthiti kAraNane kaivalya dAyaka
nArasiMhane namipe karuNipudhemage maNgaLava .HKAS_01-01

Explaination 1 #
Jagganatha Dasaraya has done Managalcaharana with Sri Lakshmi Narasimha. Sri Madhwacharya has composed Sri Narasimha Nakha Stuti and in Mayavada Khandana he has invoked Sri Lakshmi Narasimha's grace.
On the same lines; Dasarayu has also invoked Sri Lakshmi Narasimha's grace.
Sri Lakshmi Narasimha is the roopa responsible (niyamaka) for swaroopa deha.
shrIramaNi-kara-kamala pUjita - One who is worshipped by Sri MahaLakshmi's (soft like)lotus like hands
SrI MahaLakshmi is called "padma haste"; there is nothing more pure than Sri MahaLakshmi's hands (other than Sri Hari).
Sri MahaLakshmi pressing Sri Hari's legs is like worshipping with the best lotuses.
chAru-charaNa sarOja - Extremely attractive feet like lotus.
Each and every word has been used with precision. "Charu-Charana Saroja" is a superior compliment to "kara kamala". Thereby showing taratamya; the article being worshipped is superior to the article being used for worship.
The worshipee is superior to the worshiper; Sri Hari is sarvothamma in every which way.
Sri Hari does not have swagata bheda vivarjita; no difference between limbs of Sri Hari everything is ananta.
Dasaraya has used similar style to SriMadhacharya ( LakshmiKanta Samantatopi naivesha tuste samam)
In Samudrika shastra; palms and feet being red are called lakshanas. This is the root of the custom of applying mehendi or gorantee to palms and soles of feet.
Brahma, Vayu devaru, Sesha, Rudra, Indra and all other deities are standing before Sri Hari and worshipping by singing praises.
Taratamya - Sri MahaLaxmi does pooje with her own hands, others by praying ( karakamala pujita-mukha vinuta )
All pooje to Sri Hari has to be done with Sri MahaLakshmi
Abhisheka - Abhisheka to Sri Hari is always through shanka as Sri MahaLakshmi is present in Shanka.
Mangalarti - All Mangalarti is done by keeping palm upwards because "Karagre vasate Lakshmi" so it is Sri MahaLakshmi who is doing Mangalarti not us.
During Naividya - "pariveshi teesham Streehi" It is Sri MahaLakshmi who is serving food to Sri Hari
Sri Krishnarpanamastu - While doing Sri Krishnarpanamastu we should always use Tulasi ( at least mentally)
brahma - ChaturMukha Brahma
samIra - Ira - to inspire (root of prerana) - samyakta ireti iti sameera - No body can inspire as much as Vayu devaru hence he is called samIra
vANi - Saraswathi/Bharati - Vaag Vani means Bharati Devi(amara kosha) so Vani can be used for both
phaNINdra - Sesh Devaru
vINdra - vI + Indra - Vi means Bird - VIndra - Garuda
bhavENdra - out of ekadasha Rudra; main in Parvati Patti hence called Bhavendra. Can also be split as bhava + Indra - Rudra Devaru + Indra
muka vinuta - singing praises ( vinuta - special praises )
nIrajabhavANDOdaya sthiti kAraNane -
Meaning 1#
nIrajabhavANDa - nIra+ja+bhava+Anda - jala(nira)+ja+bhava- Brahma Devaru + Anda = Brahmanda
nIrajabhava - one who was born on a Lotus from nabhi of Sri Hari
nIrajabhavANDA - Brahmanda
Meaning 2#
nIrajabhavANDA udaya - one who was born in lineage of Sri Brahma Devaru ( hiranyakashipu) + udaya ( his son- Prahalad)
stithi karane - one who gave stithi to Prahalad ( Sri LakshmiNarasimha )
udaya +sthiti kArane- creation + maintainance + main cause
kaivalya dayaka - giver of moksha
Note: the moksha giving is kept separate from Srushti, Sthiti because there are others involved in this. But giving of Moksha is exclusively with Sri Hari.
Vishnu rithiata mokashcya Vayuscha tadanugneya
Moksha is the best purusharta out of Dharma, Artha, Kama and Moksha. Therefore giver of Moksha is Sarvothamma.
nArasiMhane namipe karuNipudhemage maNgaLava -
namipe - Eshavasya Upanishad -15 - bhuyishtam te namuktim videma -
We can only pray to you O Sri Hari; there is nothing we can give.
With Bhakti Gynana we offer namaskara (bhuyistanti)
karuNipudhemage maNgaLava - Please shower your grace on us; maNgaLava ( moksha )
Explaination 2 #
In this explaination we shall see how the mangala shloka mirrors the mangala shloka of Sriman NyayaSudha
Narayana-Vasudeva-Sankarshana-Pradyumna-Aniruddha ( Pancha roopi paramatma ) - In any Alankara pankti consists of 5 brahmins to invoke the presence of 5 roops of Sri Hari in each.
Om ! Shriyah patye nitya-aganita-guna-maanikya-vishad-prabaaljallolla-soophat-sakalaa-vadya-tamase |
     Jagat-janmasthem-pralaya-rachana-sheel-vapushe
     namo-sheshamanaayaasmruti-hrydaya-diptaya haraye ||
     Shriyah patye - Lakshmi Pati - Narayana Roopa
     ara-means dosha - naraa ( no doshas; stri linga; feminine gender ) Lakshmi Devi - narayaha ayanam ayanam - narayana
     nitya-aganita-guna - infinite gunas always
     vishad-prabaaljallolla-soophat-sakalaa-vadya-tamase - always dosha vidoora
     Jagta-janma (Creation) - Pradymna; sthem (Protection) - Anirudhha; pralaya (Destruction)- Sankarshana
     Haraye - Hari - harata iti harihi - samsara bandham parhariti harihi- ( linga deha bhanga ) moksha pradayaka roopa - Vasudeva roopa
     Comparison to HKAS 1.1
     shrIramaNi - Narayana Roopa
     brahma - Lakshmi/Chaturmukha Brahma
     samIra - Vayu Devaru
     vANi - Saraswathi/Bharati
     phaNINdra - Sesha Devaru
     vINdra - Garuda Devaru
     bhaveNdra - bhavA + Indra - Rudra + Indra
     nIrajabhavANDa - Brahmanda
     Brahmanda udaya kAraNe - Pradyumna Roopa
     Brahmanda sthiti kAraNane - Anirudhha Roopa
     kaivalya dAyaka - moksha granting roopa - Vasudeva Roopa
     nArasiMhane - pralaya roopa - Sankarshana and Narasimha Roopa are both Pralaya roopas. Sankarshana roopa does pralaya within brahmanda; Narasimha does pralaya outside brahmanda.
     brahma - Lakshmi/Chaturmukha Brahma
     samIra - Vayu Devaru
     vANi   - Saraswati/Bharati
     phaNINdra - Sesha Devaru
     vINdra - Garuda Devaru
     bhavA - Rudra Devaru
     INdra - Indra Devaru
     mukha vinuta - all the above Gods ( includes people below them as well ) constantly praising gunas ( expresses the same emotion of Sri Hari being guna purna as defined by Sri Teekacharayaru )
     Sri Lakshmi Narasimha is the upasya murthy of Sri Jagannatha Dasaru as well.
     maNgaLa means "prashasta acharanam nityam; aprashastasya varjanam etatvi mangalam proktam"
     After a religious discourse or vratha or reading of holy granthas; Mangala is performed to indicate that a very important or Prashasta work has been done till now.

HAPPY DIWALI !!!

2011-10-26T01:54:00.000-07:00

Wishing all the readers a very Happy and Prosperous Diwali !!!

ParaMatha Khandana III

2011-08-23T17:49:00.000-07:00

Hare Srinivasa !!!
Jai Bedi Anjaneya !!!
Jai Vijayaraya !!!
Shree Raghavendraya Namaha !!!
In this article we shall see objectively how dvaita stands head and shoulders above
other systems.

We have seen in Paramatha Khandana II that Dvaita or Tattvavada is distinct from
other philosophies in that all other philosophies state equality with God at some
or the other point. advaita claims equality now, vishishta advaita claims equality
in moksha, dvaita-advaita claims difference and equality, iskcon claims continuous
difference and continuous equality.

Dvaita alone stands firm that you are not GOD and can never become GOD at any time !!!
Pure milk is white; even if there is a spot of black it's not pure. There is no use
in arguing that the spot is not black but blue or green. Not pure means not pure;
no room for compromises.

Now, there are many accusations on Dvaita

#1) Dvaita scholars have not understood advaita
This is probably the most common accusation. The hidden agenda being, they can
refute any argument saying first understand then debate. But as long as you object;
you will never have "understood".
I had a discussion with my friend on this, I did'nt speak much and let him talk. He
did'nt tell me anything new that I had'nt heard, but I let him speak. When the
train reached our station, he said "Anyway, this is not of any use practically". I
picked him up on that and said what is the use of such a philosophy if you can't
apply it to your life.
An advaitee has to accept bheda and taratamya in his daily life. His bank account
number and signature is distinct; his juniors are juniors and seniors are seniors.
Not only this; if he is in pain, he cannot claim illusion; he has to treat his
pain. In his day to day life he has to accept Dvaita.So GOD makes him learn Bheda
Gnyana and Tartamya throughout his life; then why should it disappear with Gnyana?
It is like GOD making us study for a Maths paper and then setting a language paper
in the exam !!!
So what is the use of understanding a philosophy that cannot be used (according to
themselves) and one that is counter productive.

#2) Quoting Bhagavad Gita for advaita.
advaitees quote Bhagvad Gita for definiton of Maya and other quotes they claim to
support advaita.
Let us see the end of Bhagvad Gita:
Aham Brahmasmi?? Was Arjuna feeling he is the same as Sri Krishna or as his eternal
servant?
Jagat Mitya??? Was Arjuna feeling real or illusory? If it was all maya; then Sri
Krishna could have finished it in a few sentences; why worry Arjuna it's all maya?
Finish. But the detailed explaination and hierarchy proves it's absolutely real
!!!!
Nirguna Brahma??? Did Arjuna see nirguna or Vishwa roopa ? SriMadAcharya asks this question after showing Vishwaroopa how can you still uphold nirguna roopa.

Even an advaitee will answer the questions the same way. So if Bhagavad Gita was
really teaching advaita; then why this outcome?

After receiving Bhagavad Gita, Arjuna knew Sri Krishna was sarvothamma and not him; he knew his duties and felt real and he had seen a Paripoorna guna roopa of Sri
Krishna; which makes it an out and out Dvaita text !!!
Note Arjuna sees the various deities within the vishwa roopa, which shows the
deities are seperate even in the Vishwa roopa hence refuting Vishishta advaita
which claims that we become one with God on Moksha.

So just by taking a few quotes and twisting the meaning; it is wrong on their part
to quote Bhagavad Gita as supporting advaita. On the contrary the thunderbolt
statement on advaita comes in
BG 16.8
asatyam apratishtham te jagad ahur anishvaram
The demonic people say that this world is unreal, with no foundation, no God in
control.

#3) Dvaita is always attacking advaita.
The claims are that Dvaita scholars are ill mannered and always attacking; where as
advaita scholars are more dignified and have always welcomed dvaita scholars.
This claim is very wrong; biggest proof is Sri Raghavendra Swamy; who graces
everyone. Secondly all the biographies of the Dvaita scholars clearly state that
the defeated advaita opponents were also honoured. In fact many a times it is they
that arrange for the Vijaya utsava for the Dvaita scholar; the claims are utter
nonsense. Some biographies infact shows the humiliating conditions for the debate
thrown by the advaita scholars and how the Dvaita scholars have excused the loser
of the debate from his own conditions. Sri Vyasa Yogi Charitre is a biography of
Sri Vyasarayaru; written by a advaitee; his tremendous respect for Sri Vyasarau is
evident in his writings. A lot of Dvaita scholars were tried to be ill treated and
poisoned because the advaitees were not able to defeat them.
As for attacking the philosophy part, Paramatha Kandana is part and parcel of
philosophy; so there really is no point for that. As for calling shankara a demon;
please see his philosophy and see BG 16.8; why is there any confusion at all ?

#4) shivoham
Most of non dvaita meditation techniques consists of thinking yourself as Shiva or
some other deity; just imagine you are imagining "Paravati Pattitva"??? The whole
scriptures shows who has such feelings and their fate.
The clarity of Dvaita is crisp compared to the confused mind of non-dvaitee
Conclusion: Most of the advaitees I know, have a bigger photo of Sri Raghavendra
Swamy than shankaracharya; they want the fruits of Dvaita. But they follow advaita;
when the chips are down Dvaita; when the mind has no tension advaita; more like a
fiction novel; but has no practical purpose.
Honestly, what problem can you solve by mithya gnyana, nirguna brahma and thinking
you are GOD? So like my friend said; it's of no use in practical problems. So Why
waste time with something that cannot be used?
I have taken just bottom line statements; to make the choices simple and clear. This is to counter advaita quiet simply, without going into any intricate details.

Any mistakes are solely mine.

BharatiRamana MukhyaPranantargata SriKrishnarpanamastu !!!

Jai Bharateesha,
Hrishikesh

YajurVeda Madhwa Sandhyavandana - II

2011-08-06T18:48:00.000-07:00

Hare Srinivasa,
Source : vyasamadhwa.org

The motivation for Sandhayavandam is Shri Hari preeti and Shri Hari Prernaya.

Sandhya vandanam – means a prayer to Surya Mandala madhya Sri Laxmi Narayana
Sandhyavandam is a daily ritual to be done 3 times a day, during sunrise, noon and sunset.

If done with love and dedication, it probably the only prayer that needs to be said and can give all types of results.

The Surya Mandala madhya Sri Laxmi Narayana is called Savitur. There are many instances in the shastra where Surya Mandala madhya Sri Laxmi Narayana is invoked for example
a. Aditya Hridayam
b. Akshaya Patre for Yudishtira during vanvas

Giving argya to surya and doing Gayatri Japa with the above context gives all the results as described above and many more. Surya gives health, wealth, fame, etc when given argya regularly.

Importance:
If a dwija does not do Sandhyavandane all other Sadhane is considered ineffective. It is the hall ticket to the exam, you can’t enter the exam hall without hall ticket irrespective of how much you have read at home.

Why is it called Sandhyavandane?
Sandhi kala bhagavata roopa ge vandane
Night-Morning Morning-Noon Evening-Night
Vandane - vadi abhavadane stutya - stuti (with words) + namaskara (physical)

Why only during three times?
It's not practical to pray 24*7 therefore at least these 3 times

Why only these 3 times?
Ramayana - Sandhyakale tu rakshamsi duradarsha tu bhavanthi
Evil is very active during these times. Therefore we need protection during these times.
During morning; evil spirits don't let us get up in the form of laziness. Anything that induces laziness and avidya is evil force. Divine force always propels us forward, makes us knowledgable, makes us respectable and ever active. Since we cannot be happy on our own, we need help to be happy. Sri Hari is eternally independent and never helpless.

Narayana is the only indepent GOD ( sarva tantra swatantra) ; hence we pray to him to protect us.
Sandhyavandane is the prescribed form of prayer and full of veda mantras.
Every day the block keeps increasing and stops us from doing dharma karyas; to stop this block from increasing and spreading everyday it is essential to do Sandhyavandane.

The basic requirements for Sandhyavandane to be effective are
1. Timing - Has to performed at the correct time 3 times a day ( before sunrise i.e. while stars are visible,
before noon and before sunset )
2. Mantras - Has to be performed with the correct vedic mantras
3. Anusandhana - Has to be performed with the target in mind; i.e. Sri Hari sarvothamma has to be kept in mind
throughout the Sandhyavandane
4. Artha - Mantras have to be understood; atleast a basic understanding of the mantras have to be kept in mind. The more and deeper the understanding the better
5. Place - Has to be in a holy spot or in the pooja room - Bhagavad Gita 6.11 - Shucho deshe prathishthaya sthiramanasamatmanah
Anyone arguing that Sandhyavandane has not been effective has to check if the above points have been covered. If anyone does atleast a 1000 gayatris each day for a month; there will definetly be some effect.

These are the angas of Sandhyavandane.

No wet clothes ( 11 times wet cloth beaten against the wind is considered dry ).
GopiChanda dharana after snana is must. It's not required in afternoon and evening except after bath.

Brief Steps

0. Mudradharana – Applying Gopichanda and mudra dharana
For Ladies only tilaka and gada and narayana mudras

1. Achamana – Drinking a small quantity of water (equal to size of urad dal - hence the name "uddharane")
Drinking water and Narayana Nama smarane Purifies the internal organs, necessary for Veda mantras pronounciation;
a grain of urad dal should be submersed and gokarana with the palm. Remembering the 24 names of Shri Hari in the
process of creation

The visualization for each name is cross referenced with Keshava Nama from Kanaka Dasa. It’s in Kannada, the
english meanings can be referenced here

http://www.dvaita.org/haridasa/song/2/040T.html

There is also a visulazation in TantraSara for each name which is Lord Vishnu with four arms, holding the conch,
the discus, the mace and the lotus. The positions of the four vary according to the roopa.

( Sip water three times chanting each of the following )
Om keshavaya svaha [ Shreesha Keshava - Dosha rashi nasha,
Katru Keshava - Satya patisuvodhu,
Adi Keshava - Mukti koduva ]
Om naarayana svaha [ Naarayana - Maran samaydalli Hari Smaraane; Ajamila ]
Om maadavaya svaha [ Madhava - Yamana bhada bidisu through Gyana]
( Wash hand with this )
Om govindaya namaha [ Govinda - Bahavada Bandha Bidisu ]

Om vishvanenamaha [ Vishnu - Srishti ollege kashta bidisu ]
Om madhusudhanayanamaha [ Madhusudana - Hridaya dalli hudagisaya ]
Om trivikramayanamaha [Trivikrama - Yamana bhada bidisu by destroying papa]
Om vaamanayanamaha [Vamana - Ninna Nama premadinda paadiso ]
Om sridharayanamaha [Shridhara - hrudayalli sadan maado ]
Om hrishikeshayanamaha [ Hrishikesha - do not neglect me, thinking I'm interested in mundane pleasures ]
Om padmanabhayanamaha [Padmanabha - Geddu Kopa, Buddhi Toru ]
Om damodarayanamaha [ Damodara - Ninna Nama jivha dalli niliso ]
Om sankarshanayamaha [ Sankarashana - Nanna kinkara aagi maadkolo ]
Om vaasudevayanamaha [ Vaasudeva - Please ensure no hurt comes to me, as I'm your servant no matter what birth I
take ]
Om pradhyumnayanamaha [ Pradyumane - Hridaya Tiddi Shudda maadu ]
Om anirudhayanamaha [ Annirudhane - Yennage mukti palisu ]
Om purushothamayanamaha [ Purushottamma - Ninna charandalli iddu ]
Om adhokshajayanamaha [ Adokshaja - Beda maadi noddadiro ]
Om narasimhayanamaha [ Narasimhana - Baara haakiruve ninage ]
Om achuttayanamaha [ Achyuta - Sanchita paapa, kinchita peeda kallisu ]
Om janardanayanamaha [ Janardhana - heena buddhi bidisu ]
Om upendrayanamaha [ Upendra - Krupe maadi kshamiso ]
Om hareyanamaha [ Shri Hare - Nanna ninna bhakatara jyotege iddu ]
Om srikrishnayanamaha [ Shri Krishna - Innu huttisibeda, huttisidake nammana palisu ]

2. Pranayama – Takes in pure air and lets out impure air
Gets us the control of the entire body – Dasha Pranava Gayatri Mantra
pranayamaihi dehe doshan -
Rechaka ( exhaling) 1, Puraka ( Drawing in air ) 2 and Kumbaka (retaining air in) 4 -
Proportion for Pranayama 1:2:4
Draw in from left and exhale from right
* Achamane and Pranayama are repeated many times, not mentioned here for brevity.

3. Sankalpa – Recollecting the date, time and place in which the activity is being performed.
Develops the willpower required for a successful mindset
Recalling place and time - Nasik to Rameshwara costal region is Parshurama Kshetra else South India is Ramakshetra
Panchanga - Tithi, Yoga , Vara, Nakshatra & karana
Vishnu Prernaya and Vishnu Preethyartham

4. Marjana – Sprinkling of water on one’s body
Completes the bathing ritual with the mantras (Mantra snana) - Jal abhimani devata - Vayu (H2O)

5. Jalabhimantrana – Drinking the sacred water
Purification of the body – This mantra varies slightly for morning, afternoon and evening. It asks for
forgiveness for the paapa for the previous time period. For example morning Sandhyavandane asks for forgiveness
for the paapa ( if any ) during night time.
Ex - If we stamp on someones leg unintentionally and immidiately says sorry; it is forgiven. If not it becomes a
reason for revenge even if it is not intentional.

6. Punarmarjana – Sprinkling of water on one’s body
Re-cleaning the body

7. Paapa Purusha visarjana - draw in water from right and exhale from the left; this will destroy the paapapurusha
in our body
8. Suryarghya – Offering the sacred water to Lord Narayana residing in the sun god
Solar energy is recognized as having enormous powers in purification, ripening of fruits, medicinal powers in
curing skin and other related diseases.
3 arghyas and 1 parischiita argya ( within 24 minutes of Sandhya kaala )
Surya needs to rise and set. 30 crore mandheha rakshasas try to stop the sun.
1 agrya - destorys their weapons
2 argya - destroys their chariot
3 argya - destroys the rakshasas
Without this argya, we lose the oppurtunity to perform seva and it becomes a paapa. Surya arghya ensures good
health.
Gayathryat anajalim dhyadvat dhyatva surya gatam Harihi
For Ladies "Bharati Ramana MukhyaPranantargata Surya Antargata Bharati Ramana MukhyaPranantargata Sri Lakshmi
Narayana idam argyam idam argyam idam argyam"

9. Bhoototchatanam – Drive away bad elements from disturbing our concentration. All unwanted thoughts during Japa are stopped by Rudra Devaru ( Mano niymaka )

10. Asana - Requesting Bhoomi devi for seating during Japa ( Visualizing that Vishnu Kurma, Vayu Kurma, Sesha Devaru and Bhoomi on Seshas hood )

11. Guru Namaskara - 12 gurus ; Sri Gurubhyo nama, Parama Gurubhyo nama, SriMadAnandTeertha Bhagavadpadacharya Namaha, Sri VedaVyasa Namaha, Sri Bharatye namaha, Sri Saraswathye Namaha, Sri Vayuve Namaha, Sri Brahmane Namahe, Sri MahaLakshmaye Namaha, Sri Narayana Namaha

12. Nyasa
12a. Karan Nyasa – Placing Bhagvad roopas Using Fingers
12b. Anagan Nyasa – Placing Bhagvad roopas all over the body
12c. Digbandhana - seals all directions and stops all distractions

13. 3 Pranayamas

14 . Dhyana Shlokas –
Dhyana murthy of gayathri is Vishnu [Badri Narayana] [ surya antargata Narayana ] with two hands resting on knees seated on a throne with Bhu and Sri in padmasana ] shankh chkra gada padma . surrounding the murthy is ashta narayana murthy of , vishwa taijas , pragnya turiya , atma , antaratma , gnyanatma and paramatma . lord has kaustubh mani , har , kirit , kundal [ makar] radiant as 1000 crores of sun , there is srivasta chinha on his chest. you must do sandhyavandane with this dhyana

15. Japa – Repetition of the Gayatri Mantra 10/100 /1000 or more no. of times and reciting the Narayana mantra
three times the no. of times one has recited the Gayatri mantra
Sharpens the mind, leads to clear and sharp thinking, memory and leads to personal upliftment.

bhuhu - poorna
bhuvaha - Lakshmi(bhu) pati (vaha- superior )
suvaha - Ananda + Gynana
Tat - sarvatra vyapta
Savitu - creator of all
varenyam - worshipped by all
bharga devasya - A God, carrying all the world
dheemahi - Pray to
dheeyo - yonaha - prachodeyat - May such a God, please inspire me in the right direction
Sri Krishna tells in Bhagavad Gita that he is the giver of intellect.
Japa is repetition ( prachodeyate prachodeyat... )

16 . Narayana Ashtakshara Mantra – This is done 3 * ( no of Gayatri Mantra ) for Siddhi
This is mentioned in Sadachara Smruti of Srimadacharya

17. Dignamskara – Prayer to the presiding deities of all the directions
To get protection and success in all the 10 directions
Devate Namaskara
Mata-Pita Namaskara - All janmas
Pitru Namaskaras
Sandhya Namaskara

18. Durga Mantra & Vishnu Mantras
Jatadevasya (Sri Parshurama, Sri Durga Devi and Agni devaru stotra)...
tacharon yavarani ( release the happiness )
Bheesham stavaraja stotra - Namo Brahmanaya Devaya GoBrahmanaya Hitayacha Jagaddritaya Krishnaya Govindaya Namaha
Akashaat patitam toyam
Durga stotra - khalu durga devyo
Vasudeva roopa to obtain moksha - Vasanath Vasudevasyo
Sri Vishnu Sahasranama
Benefits of Abhivadanam - Dhirga Ayu, Vidya, Balam, Yash ( benefits of Namaskara )

19. Pravara with Gotra ( Ex. Yajushakaya Dhyaya, Srivatsa Gotra)

20. Krishnarpana – Offering the actions at the feet of Lord Krishna
This completes the activity and gives it all the relevance. An action which is not offered on the feet of the Lord is useless and meaning less

21. Namatraya Japa – For any faults or shortcomings – Achyuta , Ananta and Govinda names are chanted three times –
This can be followed for all worship

To reiterate everything is for Shri Hari Preeti and is possible because of Shri Hari Prerna as stated each time in
the sankalpa.
Benefits of Sandhyavandanam
vishayo dheerga sandhyatvat dheergam aayu avapyanuhu - Manu Smriti
Pragyam yasha keerthitaha, brahma varchas. Ashwattamas Narayana Astra & Brahma Sheera Astra is both Gayatri Mantra
Similarly any aashriwada given fructifies for those with Gayatri Mantra siddhi.

Gayatri Mantra as saara of Vedas

Aa -> Aa + Uu + Ma -> bhuhu + bhuvaha + Suvaha ( matrikas ) -> Tat savitur varenyam + bargo devasya dheemahi +
dheeyo yonaha prachodeyat
Aum -> Aa + Uu + Ma + nada + bindu + ghosha + shanta + atishanta -> 51 letter Aa - Ksha -> 3 vargas Purusha Sukta
-> Rig Veda from 1st Varga, Yajur Veda from 2nd Varga and Saam Veda from 3rd Varga
Hence Gayatri Mantra is packed with Ananta Vedas

Lopa of Sandhyavandane

Source : chiraan.wordpress.com

When there is lopa of one sandhya sandhyavandana one gives additionl arghya as prayashcitta
If there is continuous lopa, then sanskara ceases; so one becomes vrat.
So vratyastoma homa has to be undergone and again upanayana sanskaar is done; this is janevu ceremony again.
Incidentally a recital of vishnu sahsranaam with meaning is equivalent to punahsanskaara; similarly sutra parayana
as each letter of sutra parayan gives phala of 24000 gayatri
Also 1000 japa of purushsukta gives punahsanskaara and 100000 ashtakshari gives deha shuddhi so those who have had
upanayana [ bramhins ] and due to foreign travel or shudra/mletcha stree sansarga /maans bhakshana or due to
irregular sandhya owing to night shifts etc feel like regaining bramhanatva [ sign of loss of bramhanatva is
mantra does not give phala, tejas of face dies down .....irregular breath ..... loss of capacity to command others
......... no screen/scene presence all these show loss of ojas ] in such cases the above remedies help.
Jai Bharateesha,
Hrishikesh

NagaPanchami

2011-08-04T04:07:00.000-07:00

Hare Srinivasa !!!

Reciting the Sesha and Subramanya Stotras today and tommorow will give all the desires , relieve naagdosha, fear of snakes, relief from planetary afflictions, diseases due to abhichara ,sade sati ,ashtam shani, sashta guru dosha, astangata dosha,debilitated planets effects,skin diseases

Reciting 1000 times will increase satvik nature day by day ….. will give karyasiddhi

सर्पराजस्तुति ः

फणाष्टदलशेखरम् धृतसुवर्णपुंजप्रभम् सवज्रवरभूषणम् नवसरोजरक्तेक्षणम् । सुवर्णमुकुटोज्ज्वलम सकलवांछितार्थप्रदम् नमामि शिरसा सुरासुरनमस्कृतम् वासुकीम् ॥ सहस्रवक्त्रम् द्विसहस्र जिव्हाम् पिशंगनेत्रम् कपिलाशुकाद्यम । विषायुधम् प्रोज्ज्वलदंष्ट्रबाहुंतम् नागराजम् प्रणतोस्मि नित्यम् ॥ सहस्रशीर्षम् जगदेककुंडलम् पीतांबरम् धूम्रसहस्रलोचनम् । उदारवीर्यम् विषदंष्ट्रकाननम् नमाम्यनंतम् भुवनैकनाथम् ॥

SarpaRaja stuti

Fana-ashta-dala-shekaram drutsuvarna-punjaprabham savajra-varabhushanam navasarojraktekshanam
Suvarna-mukutojjvalam sakala-vaancchitartha-pradam namani shirasaa sura-asura-namaskrutam vasukeem
sahasra-vaktram dwi-shashra-jivham pinshang-netram kapilaashukadhyam
vishayudham projjvaldamshtra-bahumtam nagarajam pranatosmi nityam
sashasra-shirham jagadeka-kundalam pitambaram dumrashastralochanam
udaryaveeryam vishadamtrakaananam namamya-anatam bhuvanaikanaatham

सुब्रह्मण्यद्वादशनाम

शृणु पुत्र प्रवक्ष्यामि नराणामिष्टदम् परम् । सुब्रह्मण्यद्वादशनामस्तोत्रम् शुभप्रदम् ॥ प्रथमम् स्कंद इत्युक्तः शक्तिधारी द्वितियकम् । हेमचूडस्तृतीयम् तु भद्रसेनश्चतुर्थकम् ॥ भवानीजः पंचमम् तु भवपुत्रश्च षष्ठकम् । अन्नदानादिशीलश्च सप्तमम् कुक्कुटध्वजः ॥ अष्टमम् नवमम् चाथ मयूरवरवाहनः ॥ दशमम् च गुहः प्रोक्तो देवसेनापतिस्तथा ॥ एकादशम् द्वादशम च महासेनः प्रकीतितः । द्वादाशैतानी नामानि षण्मुखस्य महात्मनः ॥ त्रिकालम् यः पठेनित्यम सर्वाभिष्टमवाप् नुयात । सर्पबाधाप्रशमनम्सर्वसिद्धिकरम् शिवम् ॥ गृहपीढ्ाहरम् व्याधिदुःखदोषनिवारकम् ॥ गोप्यादगोप्यतरम् स्तोत्रम् त्वयि स्नेहात्प्रभाषितम् ॥

Subramanya Dwadasha Nama

Shrunu putra pravakshyami narayanamistadam param
Subryamanya-dwadasha-nama-stotram shubapradam
prathamam skanda ityuktaha shaktidhari dvithiyakam
hemachudas-tritiyam tu bhadrasenashravatuarthakam
bhavaneejaha panchamam tu bhavaputrashrava shashtakam
anndaanadesheelshrava saptamam kukkutadhvajaha
ashtamam navamam chaatha mayuravahanaha
dashama cha guha prokto devasenapatistha
ekadahsam dwadasham cha mahasenaha prakithitaha
dwadasheetaani naamani shanmukhasya mahatmanha
trikalam yaha patenityam sarvabhishtamvaap nuyaat
sarpabaadhaprashmanama-sarvasriddhikaram shivam
gruhpeedamheeram vyadhidoshanivarakam
gopyaadgopataram stotram tvayii snehatprabhashitam

Source : http://wp.me/plbXz-g5

Any mistakes are solely mine

Jai Bharateesha,
Hrishikesh

Nishkaam Karma

2011-06-01T02:11:00.000-07:00

Nishkaam karma means don’t expect a reward, but you have to expect the results. If you don’t expect results, then how can you do karma correctly and with resolve.
If you don’t aim for a target and expect to hit the target, there is no way you can hit it. If you miss the target, can you say niskham karma and forget about the result? The action has to be goal oriented.
As explained, nishkaam means don’t expect a reward. Perform to the best of your abilities to win the match; but don’t expect the man of the match award. Your team winning has to be the goal i.e. the result; winning recognition for your efforts should not be the concern.

If the team is result oriented, then the team will perform on a merit basis. A star batsmen can be placed in the boundary or bat/pad position. The most economical bowler can be given more exposure. The opening batsmen can be sent down the order as and when the situation demands.

There was an experiment on Success in US, a certain person kept dunking the basket ball, thousands of times without missing even one shot. In his interview, he explained his thought process; he concentrated on the ball, how it felt, how high it bounced, how far away the hoop was, how active his arms were, how much force he need to apply.
At no point did he think about what had happened previously or how much he had acheived already or what would happen if he missed now ?

Staying with sports, let’s say a batsman hits a six; the crowd erupts, cheer leaders dance, action replays etc etc etc. Now the next ball, he cannot dvelve on the previous ball; he has to concentrate on maximising the score in this ball as well. Just because the previous ball was a six does’nt mean this ball is going to be a six as well.

One example is Akrura was bringing Sri Krishna and Balarama in his chariot to Mathura, on the way he stops at the Yamuna river to do his Sandhyavandana. Think about it, of all the excuses to skip Sandhyavandane this is probably the best; the person whom you are praying to is in your chariot. But Akrura alights from his chariot and performs Sandhyavandane in Yamuna and he is rewarded with Sri Narayana’s moola roopa darshana. Akrura was doing his nitya karma, he was not expecting any award (in fact he thought that Sri Krishna darshana was in itself was a huge reward); but he was graced with a wonderful wonderful reward.
Doing a result oriented action, is called Sankalpa. Sri Hari is called Satya Sankalpa, because whatever he desires happens. Our sankalpa has to be inline Sri Hari’s sankalpa; hence Jyoteesha helps us in this aspect.
Remember expecting results means we need to measure the effort applied, expecting rewards means you expect result irrespective of effort.

In this regard, we perform very little karma but reap extreme results. Also we perform extreme karmas but suffer very very little. Sri Hari is atyanta atyanta karanalu !!!

Sri Hari has provided us with so many opportunities for Sadhana we should utilize them with great zeal and thank him profusely for it. On the other hand if we criticize and complain about our situation all the time. It is a very big insult to Sri Hari’s sankalpa.

Sri Sri Sri 1008 Vishvesha Teertharu of Pejawar Mutt, gives a very nice analogy. The process to eat a Jackfruit is to cut it with a knife. Then apply oil on your hands and peel each fruit out of its covering.
Cutting with knife is gynana and applying oil to hands so that it does not get stuck is called Nishkaama karma.

Jai Bharateesha,
Hrishikesh

ParaMatha Kandana – II

2011-05-22T17:11:00.000-07:00

Jai LakshmiNarasimha,
We have seen last post how Dvaita is different than the other mathas.
In principle Dvaita is the main truth. All other mathas are derivatives of these; a-dvaita ( not dvaita ) vishista a-dvaita (special case of not dvaita), etc.
Some people feel that Dvaita was formulated to counter advaita. While it is true that Acharya has countered advaita specifically, Tattvavada disproves all theories that question scriptures(Baudha), question God (Charvaka or Tarka) or claim that we will transform into God in any state ( advaita, vishishta advaita)
advaita is the work of demons, let us take historical examples.
i)hiranyakashipu claimed himself to be God and demanded that tributes be paid to him instead
ii)paundarika vasudeva considered himself to be krishna
iii)many people thought of Sri Krishna as human being
iv) kalyavana thought Muchukunda was Sri Krishna.
Let us take each case
i) hiranyakashipu claimed himself to be GOD
According to advaita, he should have realized GOD with such a chintane why such a terrible fate.
On the other hand, Bhakta Prahlada was the emodiment of Dasoham attitude, what did he achieve?
One blog I saw, gave an explaination that hiranyakashipu’s chintane was correct but he was not humble, hence he was killed. Prahalad on the other hand was humble hence he was saved.
This utterly absurd logic, ahankara is claiming to be someone greater than who you are. According to advaita if everyone is GOD; then where is the question of ahankara. Conversely what is humility, claiming yourself to lesser than your true capability.
If everything is brahma then what is the use of these two things and why should we even bow to Guru. Bowing to Guru will be like bowing to ourselves. SriMadacharaya raises this objection on the first day, his guru teaches the first shloka of advaita.
See how dangerous this line of thought is, and where it reaches. In fact it reaches to a point that God is just by chance God.
How can anyone even compare Tattvavada to a philosophy like this ? In fact SriMadAcharya proves that it is not a philosophy at all.
Result of Eeshoham chintane.
ii) paundarika vasudeva was an ally of jarasandha, he was defeated by Sri Krishna in the battle for Sri Rukumani Devi. he felt very disappointed; his subjects to cheer him up praised him to Sri Krishna and Vishnu incarnate. he himself started believing it and challanged Sri Krishna to handover his discus and mace over. Sri Krishna went to war with him, on arriving Sri Krishna found paundarika vasudeva dressed exactly like Sri Krishna.
Sri Krishna cuts his head off.
Result of Eeshoham chintane
iii) the kauravas always considered Sri Krishna as a magician and refused to believe he was GOD.
Result of Not beliving Sri Hari is sarvothamma; kula naasha.
iv) kalayavana chases Sri Krishna into a cave, every time Sri Krishna seems to be in his grasp but Sri Krishna escapes into the cave. he mistakes sleeping Muchakunda to be Sri Krishna and kicks him, he opens his eyes and instantly reduces kalayvana to ashes.
Result of thinking a jeeva as Sri Hari (beware baba believers)
In each case we see bheda gynana being propounded.
Bheda Gynana is of five types.
Jiva-Eshwara Bheda ( Jeevas are not GOD)
Jiva-Jiva Bheda ( all Jeeva are not equal ) – Taratamya Gynana
Jiva-Jada Bheda ( Jeevas and non living things are not equal) –
Jada-Eshwara Bheda ( God are Non living things are not equal ) – GOD is in idol; idol itself is not GOD.
and Jada-Jada Bheda ( All Non living things are not equal ) – Saligrama is different from other types of stone, etc.
This whole world is called pra-pancha because of the five fold bheda.
Bheda Gynana is Gynana. Think about it, the ability to differentiate is Gynana. Let’s take music, can people say all music is one, the ability distinguish between ragas, each note, each swara, tala is called gynana. The more you are able to distinguish and discriminate the more gynana a person has.
Many people claiming to be atheists have converted to Tattvavada after listening to it. The reason I’m telling this is that philosophies like advaita, create a horrible image of God and people prefer to be atheists than to follow advaita.

Any mistakes are solely mine.

Jai Bharateesha,
Hrishikesh

Dvaita Supremacy over other schools of thought

2011-05-17T00:08:00.000-07:00

Jai Lakshmi Narasimha !!!

Shastra is divided into two categories : SwaMatha Stapana and ParaMatha Khandana.

These are some of the statements which are floating around the internet.
God – An Advaita or Dwaita or Vishishtadvaita ?
- every person has his own differen view and explanation about God. All the theories are based on guess.No one has evidence to support his view.
- God is an ‘ADVAITEE’. He has free will to be a ‘dwaiti’ and also ‘vishistadvaiti’. O.kay.
- Advaita – God is universe, including you & me
- These 3 are the color of the glasses. God will appear in a color through which you see Him.
- All the three are the ways to lead us to God. Hence all 3 are the forms of God
- These were some of the ways to define God who is beyond words.
- Even if someone prefers to worship other Gods, it ultimately reaches Govinda (Keshavam prati gachhathy). Instead of handing over the letter directly, why send it through a post man. The sages tell us Narayana resides in each and every one of us and He is closer to us than we are to ourselves (and therefore there is no need for a post man)
- all the three philosophies have an equal place in the system of Vedanta and it is just natural that each one considers his own system superior to the other.

#1
These are just some of the millions of statements and feelings of a lot of people. In fact people get angry when disproving advaita, to the extent that they say “Sri HariVayuStuti” is not be chanted since it condemns shankara.
Firstly this is an extension of their philosophy of abheda (non difference), hence they try not to see any difference in the philosophies. Dvaita is the only one that strongly propounds bheda, so being true to our philosophy let us examine the bhedas between the concepts.
advaita, vishishta advaita, bheda abheda, shudh advaita, kevala advaita, etc. all other schools of thought propound that we will become God at some level or another, famous example we are sparks of fire and we return to the fire.

Dvaita alone says that you were never God and will never be. If you claim to be GOD in anyway or at any stage; then you don’t know about GOD at all. Even a spark of GOD is infinite; and infinite is something that cannot be even fathomed forget becoming it.

Sri Hari is nirdosha, sakala guna paripoorna, sadchidananda, ananta ananta guna paripoorna with such qualities how can anyone stake a claim to be GOD.
Ex. Sri Krishna avataara is just a black hair of Sri Hari. He shows whole Vishwaroopa in that avataara. Even a part of infinity is infinity.

In “Pramana Lakshana”, SriMadhvacharya gives a detailed approach on what is proof, and what can be expected as proof?

Pratyaksha pramana is one such proof. Let me give an illustration; lets say the itenary of a person X says he’s supposed to be in a meeting at 1:00 PM; but you see him in the canteen at that time. Seeing him in the canteen overrides his itenary therefore; he is present in the canteen and not in the meeting.

If you try to argue just on the basis of his itenary that he is not X or that he has not seen X; then it is a foolhardy logic.

Applying this pramana, Sri Hari is Sakala guna paripoorna this is anubhava; can anyone else prove to be complete or incomplete. Sri Hari is sarvatra vyapta, Sri Hari is present everywhere; are you present everywhere?

Each guna is ananta in Sri Hari, can anyone claim to swim across the ocean, let alone be the ocean. I’m just trying to iterate bheda theory because all other philosophies at some or other point claim to merge with GOD.
Dvaita on the other hand, clearly proves that even in Moksha you are seperate from GOD. If you jump into the ocean, you don’t become the ocean you are just a body in the ocean. Even in Mukti, by GOD’s grace you experience happiness; but you never become GOD.
No matter how shastras are interpreted if this conclusion does not come forth, then it is a waste of intellectual effort.
* Note we have already seen “Swantantro Bhagvan Vishnuh”; if you are not independent then you cannot be Sri Hari. End of Discussion!!!

#2
The mother of all such statements is that Dvaita is the first stage of spiritual development, Vishishta Advaita is the next step and the last step is advaita.
The problem with this statement, is that people even if they are convinced of Dvaita, they quote this and escape. It then becomes a matter of faith and not of pramana.
As per my research, this statement has been made by Appaya Dixit. A little about Appaya Dixit, before his statement; he was Sri 1008 Vijayendra Swami’s contemporary. Starting from the introduction, he used everyday attack Dvaita and everyday he would be defeated by Sri Vijayendra swamy. His frustration is evident in many of his statements and works. Sri Vijayendra swami has the highest number of works attributed to a Madhva Yati (100+) and most of them are in response to appaya dixit’s works.
With this background, it is easy to see why he would have provided a faith based back door exit, when all other arguments fail. In fact appaya dixit is a renowned scholar in advaita world; but the whole picture is he used to massively fall short and was frustrated every day by Sri Vijayendra Teertharu.
#3
Instead of handing over the letter directly, why send it through a post man
This obviously questions taratamya and Vayu Jeevotama tattva. There are plenty of shastras that can be quoted as to why all souls have to approach Vayu devaru for mukti.
Taking the same example; Mukti is an official application, even if you live next door to the centre; the application will be accepted officialy only if you post it.
Sri Hari Vayu Stuti mentions that Vayu Devaru takes all the mukti yogya souls and makes recommendations to give Moksha to the souls. This recommendation alone is considered and Sri Hari decides based on this recommendation.
We are talking about scoring very very high marks in our life examination. Hence we need to manage time and answers need to be as per the shastras not as per intellect. If it really is so easy and anyone can do anything, then why need scriptures at all.There are numerous ways to fail and numerous ways to pass; but for Rank students all their papers will be similar and few.
Dvaita is an shinning parade of such Rank Holders !!!
I’m just comparing, one aspect of the conclusions; without going into the derivation. We can get into detailed discussion of each claim and see how great Dvaita is compared to the other claims. Lot of people consider it just another approach; but Scholars who dwell on it know that it is not just great; but it is by miles and miles the best approach.

Any mistakes are solely mine.

Jai Bharateesha,
Hrishikesh

Swatantro Bhagawan Vishnuh

2011-05-04T16:17:00.000-07:00

Swatantro Bhagawan Vishnuh !!!

Tattva Sankhyana is a very unique grantha of SriMadacharya (part of Sarvamoola). It brings out the complete supremacy of Sri Vishnu in a very unique way.
The first shloka classifies the entire beings/things into two categories Swatantra ( Independent ) and Aswatantra ( Dependent )
Definition of Tattva
Pramiti vishayai iti avarta, tattva anavarat Pramiti vishayai iti avarta

Swatantra-aswatantram cha dvividham tatvamishyate
Swatantro Bhagawan Vishnuh bhava-bhavo dvidhetarata`|| TS – 1

Lakshmipati padambhojayugam natvaa gururopi
karishye tatvasankhyananavyakhyanam naativistaram` || Mangalacharana shloka of Teeka by TeekAcharyaru

Swatantro Bhagawan Vishnuh !!!
Sri Vishnu is Swantantra !!!
Teekacharya defines swatantra as
swaroopa-pramiti-pravrutti-lakshana-satta-traivide-paranapakshe-swatantram
Swaroopa – existance/roopa
pramiti – knowledge
pravrutti – behaviour/action
One who is not dependent on anyone for their existance, knowledge and action at any point of time is considered as truly independent.

All through shastras Sri Hari alone exhibits this complete independence.
Swaroopa – Sri Krishna is born with complete clothes, jewellery and Shanka, Chakra, Padma and Gada
Sri Narasimha appeared from a pillar ( non living thing giving birth to living )
Sri Narasimha roopa itself shows non binding to prakriti.
Sri Trivikrama shows roopa that prevades whole brahmanda
Sri Krishna shows infinite Vishwaroopa many times in various forms
Every avataara of Sri Hari is an appearance and not a birth, hence Sri Hari is not dependent on anyone for Swaroopa
Pramiti – Sri Hari himself propogates the vedas to Brahma Devaru, further more all the Vedas personfied themselves praise Sri Hari what else is knowledge?
Pravrutti – Sri Hari himself gives boons to Sri Brahma Devaru and Lord Shiva; who else can be self sufficient
Sri Krishna himself shows plenty of times that he is completely independent of all the devatas put together
One important point to note, is that MahaLakshmi is dependent on Sri Hari, in fact it is the only “defect” of MahaLaxmi.

Sri Hari is sarva tantra swatantra; completely independent. Therefore he has no defects, only one who is independent can claim to be defect free. Being Swatantra, Sri Hari can remove all doshas ( this just an illustration of swatantrata as Sri Hari is nirdosha )

Sri Hari is Ananta Ananta guna poorna.
1st Ananta – Quantity – Infinite number of gunas
2nd Ananta – Quality – Each Guna is infinite
So the entire ananta jeevas along with MahaLaxmi put together cannot enumerate all the gunas of Sri Hari; infact they cannot completely understand even 1 guna of Sri Hari; this will help shedding light on the infinite swatantra of Sri Hari
In stark contrast, we are subjected to aswatantra at every stage of our life. Right from getting up in the morning; each and every object/person we use or need signifies our aswatantrata. Infact needing something/someone itself is aswatantrata.
Sri Hari needs no one/nothing at any point of time. At the other end of the spectrum; jeevas are dependent on Sri Hari for each and every aspect.
All jeevas are dependent on something or other; a president/prime minister is dependent on his cabinet to decide and then implement his decision, army is dependent on people and arms, farmer is dependent on rain and sun, banks are dependent on money, countries are dependent on other countries or their own produce/climate, the whole word is dependent on Vayu. Brahma/Vayu are dependent on MahaLaxmi and MahaLaxmi herself is dependent on Sri Hari.
In this way each and every time, we use an instrument or take someone’s help; we can do chintane of Sri Hari’s swatantra tattva.

In this context, Sri Hari, full decorated (MahaLaxmi manifests as his ornaments) reclining on his serpent bed on Ksheera Sagara with MahaLaxmi pressing his feet makes complete sense now as he is completely Swatantra. Reaching Sri Hari's residence ( Vaikunta ) is called Moksha (freedom from bondage or Independence from Samsara). Sri Krishna completely nullifies our paapa and frees us from it's burden because that is his characteristic (One who is completely independent helping us achieve independence to our fullest limit).

In a nutshell, Sri Hari who is completely free, helps us achieve our freedom so that we can reach the land of total freedom.

With such infinite qualities of Sri Hari, the advaitins claim of being God himself is to be strongly chided; it is akin to throwing dust in the eyes so that people don’t appreciate the beauty of the sun.

Understanding/Manana of this tattva more and more is important because understanding of other Gunas of Sri Hari flows from this basis. With this tattva in mind, if Ramayana, Mahabharata and other shastras are read, the true meaning will become clearer.
Yat Bhava tat bhavati – Meditating on such a Sarva Tantra Swatantra Sri Hari will also help us acheiving independence to our fullest limit.
Every person desires happiness, this happiness avoids us as we become dependent/addicted to lesser things. Being dependent on Sri Hari Vayu alone is true dependence and this alone will ensure that we will become truly independent in all aspects of life to our fullest capacity.

Any mistakes are solely mine.

Jai Bharateesha,
Hrishikesh

RigBashya of SriMadhvacharya

2011-04-15T05:34:00.000-07:00

Jai VijayaDasaru !!!
Jai Bedi Anjaneya !!!
JAI SRI RAM !!!!

Alleged Classification of the Vedas and the schools of thoughts

advaitis classified the Vedas into Gynana Kanda (Upanishads and knowledge) and Karma Kanda ( dealing with rituals )
Advaitis pay more importance to Gynana Kanda and ignore Karma Kanda. This way they can skip over the explicitly dualistic parts and pay importance only to a few statements in Upanishads upon which their philosophy is placed.
All other schools agree to this classification and chose their corner.
Purvamimasikas chose Karma Kanda and lay more stress on Karma rather than Gynana
Buddhists reject both sections as they don’t accept the Vedas at all
Nayayika’s accept both but not as the main proof (also accept Vedas)
Foreign authors translating Vedas trying to retrofit it into their “biblical” frame of mind, claim it was written by nomadic poets while being drunk on Soma.
People with no other background, trying to read only Vedas; come to the conclusion that Indra is a Vedic God and Vishnu (Sri Krishna) is a puranic God.
In the face of all these challenges we shall examine Sri Madhvacharyas Rig Bashya and see how it clears all the confusion

I All vedas are sacred there is no classification, wherein we can ignore certain verses.
SriMadacharya questions this classification itself, with the following proofs
I
Mundaka Upanishad 1.4 -1.5
tasami sa hovaca: dve vidye veditavye iti ha sma yad brahmavido vadanti para caivapara ca.
tatrapara rig-vedo yajur-vedah sama-vedo ‘tharva-vedah shiksha kalpo vyakaranam niruktam chando jyotisham iti. atha para yaya tad aksharam adhigamyate.
The Atharvana(Mundaka) Upanishad states that there are two levels of knowledge viz. paravidya and aparavidya
The primary source of these two levels of knowledge is one and the same. The Vedas and Vedanga constitute this source. The ritual
knowledge obtained from these constitutes Aparavidya while the knowledge of Akshara i.e. the supreme GOD is ParaVidya. The latter is philosophical meaning.
Rig Veda, Yajur Veda, Sama Veda, Atharva Veda, phonetics, ritual, grammar, etymology, meter, and astronomy are all AparaVidya. Superior knowledge is what brings one to the imperishable Supreme.
Mundaka Upanishad 2.1
tad etat satyam mantreshu karmani kavayo
     yany apashyams tani tretayam bahudha santatani
tany acaratha niyatam satya-kama
     esha vah panthah sukritasya loke
The Supreme is eternal and real. The rites that the great mystics saw in mantras are recorded in the three Vedas. Desiring the Supreme, you should perform those rites. That is the path of piety in this world.
II
Bhagavad Gita 15.15
“vEdaischa sarvaihi ahamEva vEdyO“
All the Vedas describe Sri Krishna alone
III
KATOPANISHAD 1.15
sarve veda yat padamamananti
tapagmsi sarvani ca yad vadanti
That form which all the Vedas indicate, and all the penances they describe to realise it
No where has the vedas have been divided as proposed, all the rituals in the Vedas lead to the Gynana is also confirmed in the second line as well.
Therefore it removes the psuedo sheild created, all the philosophies are now answerable to all statements of the Vedas.

II Summary of all the Vedas is Sri Krishna

The entire Veda has philosophical meaning and conveys the supreme GOD.
I
Bhagavad Gita 15.15
“vEdaischa sarvaihi ahamEva vEdyO“
All the Vedas describe Sri Krishna alone
II
KATOPANISHAD 1.15
sarve veda yat padamamananti
tapagmsi sarvani ca yad vadanti |
Yadicchanto brahmacharyam charanti
tate padam sangrahena bravimyomityetat ||
Yama said: ‘That word (or place) which all the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om

III Meaning of Gayatri Mantra

OM      – Ashesha Goona Purana – Narayana
BHUR    – poorana
BHUVAHA – bhuti varaha – bhuti ( Lakshmi ) + varaha ( Husband ) = Sri Lakshmi Narayana
SUVAHA – su + vaha – Sukha + anata = Ananta Sukha
- Therefore the meaning of the Vyaghratis are Narayan, Poorna, husband of MahaLakshmi and full of Ananta Sukha
TAT     – Gunaihi tataha – tat means Vyapta – Present everywhere with all Gunas
SAVITUR – pra savituhu – jagat savitaha – creator of the Universe
VARENYAM – vareniyaha – bhajaneyah – worshipped by everyone;
BHARGA – bharati gynana roopatva – bha + rati – Gynana roopas
DEVASYA – devaha gunotehe – Filled with Gunas
DEEMAHI – akila janerniya deehaha – Giver of Gynana to everybody
DHEYOYO NAHA PRACHODEAT – asheha buddhi naam preraka – Giver of all budhi and to everyone. (Quantitative and Qualitative)
Purusha – sa poornatva puman nama – there Purusha means Poorna ( Guna Poorna )
Om -> Gayatri ( 3 padas ) -> Purusha Sukta (3 vargas) -> Vedas ( Therefore each word of Veda talks about Sri Narayana )

IV All the words in the Vedas mean Sri Krishna

I Akashat Patitam toyam yata gachati sagaram | sarva deva namaskara keshavam prati gachati ||
II
vede ramayane caiva purane bharate tatha
adavante ca madhye ca visnu sarvatra giyate |
Harivamsa
“In the Vedas, Ramayana, Puranas and the Mahabharata, from the beginning till end, and also in the middle, Visnu is glorified everywhere.”
III In fact all the devatas have kept the name of Sri Hari just we name kids after Gods and great personalities all Gods have taken names of the Supreme God Sri Krishna.
Rig Veda 10.82.3 ( Vishakrama Sukta )
Yo devanam namadha eka eva
tam samprashanam bhuvana yantyanya
The name giver of all God is one; other Gods come to inquire of him
Rig Veda 1.164.46
Indram Mitram Varunamagnimahuratho divyaha sa suparano garutamaan |
Ekam sadvipro bahuda vandyatyagnim yamam maatarishwaanmaahuh ||
‘They (the men of wisdom) call him Indra, Mitra, Varuna, Agni, and he is the heavenly, noble-winged Garutman. The God is one, but sages call it by many names; they call it Agni, Yama, Matarishvan (and so on).
* Interestingly maatarishwan is the name of Vayu Devaru Ref Vayu Stuti – Matarame Maatarishwan
Each verse/word of Vedas have atleast 3 levels of meanings as stated in Skanda Purana
1. Agryadidevataparatvena
2. tadantargatavishnuparatvena
3. adhyatmaparatvena
trayoarthaha sarvavedeshu dasharthah sarvabharate
vishnon sahasranamapi nirantarasatarthakam || Skanda Purana
Vedas have at least three meanings, Mahabharata has atleast ten meanings and Vishnu Sashranama has at least 100 meanings for each word.
* Note SuMadhvaVijaya records that in Kerala, SriMadhacharya demonstrated 100 meanings for the word Vishvam.
For Instance the Agni in the verse agnimile purohitam conveys both Agni and Vishnu; just like the word Ganga is used to indicate Ganga pravaha and Ganga Gatira
Another way of looking at it is, if the definition of Agni is to burn, then Agni has this characterstic but Sri Hari has it infinitness as he can burn the whole brahmanda with just a side glance.
So Agni primarirly means Sri Hari and then Agni devata.
Objections to this method of interpretation
1) Some people may raise objection that that the same word having two different meanings will cause the sentence to have two different meanings hence causing vakhyabehda.
SriMadAcharya clarifies that vakhyabheda arises only if the two meanings are conveyed by the same vritti. For Example the word aksha means chariot wheel and dice play.
In this case two sentences are need to accomodate both the meanings. However Agni etc words are conveyed by two different vrtti. pramamukyavrtti and mukyavrtti therefore does not lead to vakhyabheda
2) If all hymns convey Vishnu then why have separate names as AgniSukta etc, why not name them all as Vishnu Suktas.
This objection does not hold good as Sri Hari has to be meditated upon as being persent or antaryami in these dieties.
Brhadaranyaka Upanisad 6-2-21
Parokshapriya iva hi devaha
Aitareya Upanisad 2-4-3
pratyaksadishaha
Srimad Bhagavatam 11-21-35
paroksham mama cha priyam
All the quotes prove that Lord likes only when referred to in a secret way. Devatas are interested in being referred to, openly but only in a secret way and they like such procedure. To be praised by so much clear words, they may not like.

V Rishis, Devata and Chandas

This is a critical point to understand, because all foreign authors intrepret this as the authors.
Vedas are authorless, then what is the point of Rishis? Rishis are the discoveres of the Vedas, by worshipping Sri Hari Vayu they make their minds pure and Saraswathi Devi blesses them and they are able to “see” the Vedas.
“Drushtva” is a term that has no real translation in English, so seeing is a loose translation.
Most importantly it is not the product of the “fertile imagniation of Aryan poets drunk on Soma” as is popularly believed in the West.
The fact that Vedas reveal themselves to the worthy, explains the importance of Guru. Without a proper Guru, we can never understand the depths of the Vedas. If we try to read only the Vedas without proper initiation we’ll wind up with useless meanings and wind up in misery.
SriMadAcharya gives the Rishi hierarchy.
|
Hayagriva Rupa Paramatma
|
ChaturMukha Brahma Vayu – Brahmani Bharati
|
Rudra Sesha Garuda aitesham patnyaha
|
Shakradyaha – aitesham patnyaha
|
Dakshadyah
|
Sankadyaha
|
Manvaha
This is the overall hierarchy. If there is a mantra for which you don’t know the rishi; just say Narayana Rishih simple trick taught by SriMadAcharya.
For the Vedas
RigVeda – Shakra
YajurVeda – Surya
SamaVeda – Soma
Atharvangirasa – Agni
Atharvana – ekarshi
There are Rishis for each of the whole veda, separate Rishis for each hymn. For some hymns more than one Rishi is acceptable; as this means that more than one Rishi discovered that hymn.
SriMadAcharya also states that one who masters a hymn twelve times is also a Rishi for that hymn.
* This discovery concept clears the confusion that may arise that one hymn has many rishis
The greatness has of ChaturMukha Brahma has to be admired in the fact that he was able to grasp the whole Vedas in one shot.
Here, a ticklish question is raised. In certain hymns, the Risi asks for a chariot, etc worldly things. In certain others, an appeal is made to free from the bondage.
For such hymns, Visnu or Brahma cannot be Risis. Therefore, the position that these are the Risis for the entire Veda cannot be justified. This is clarified by pointing out that the
statements in these hymns are seen as the future statements to be made by Sunashyepa etc persons concerned. The supreme GOD knows things that take place in future and are
recorded in Vedas. These are not the statements of GOD himself.
VI Glossary of the Vedas
Sri Veda Vyasa has create a unique glossary of words that needs to used when deciphering the meanings of words in the Vedas called Vyasa Nirukti.
For a detailed view on the 1st Sukta “Agni Mile Purohitam” see “RigBhashya Agni Suktam”

VII SriMadBhagavatam has an entire chapter (10-87) wherein all the Vedas personified go and pray to Sri Vishnu in the ksheera Sagara

Any mistakes are solely mine.

References
Rig Bashya Introduction on www.tatvavada.org
http://vyasamadhwa.org/upanyasa/SarvamoolaGranthagalu/0111RigBhashyaM001.mp3
http://gyanasampat.in/index.php?option=com_content&view=article&id=12:prameya-ratna-no-1-sri-hari-vayu-stuti&catid=3:prameya-ratna&Itemid=15

Sri VijayDasara antargata Bedi Anjaneya antargata Sri Lakshmi Venkatesha Swamy arpanamastu! Sri Krishnarpanamastu,

Hrishikesh

Sri Rama Navami

2011-04-11T10:03:00.000-07:00

Jai Bedi Anjaneya !!!!

JAI SRI RAAM !!!

Sri Raghavendra Swamy has done us an extremely great service by condensing the entire Ramayana in just 12 shlokas. Without missing a single important event, in a way that Sri Hari Sarvothamma is proved. It's an immense contribution and should be part of everybody's morning shlokas.

Source http://www.gururaghavendra1.org/articles/rama.pdf

[ [ SREERAMA CHAARITRA MANJARI -ENGLISH TRANSLITERATION ] ] :-

<1> Sreemaanpoorva Prajaatho Dasharathanrupatey Ramanaamaatha Neetho
Vishwamitrena Mantraahrudhanujasahitasthaatakaam Ghaathakostram
Bramhaadhyaa Praapya Hanthvaa Nishicharanikaram YajgnnapaaloVimochyaa
Halyaam Shaapaachha Bamkthvaa Shivadhanurapayan
Jaanakeem Naha Praseedheyth||
<2> Aayan Ramaha Sabaaryodhwani Nijahasahajyrbaarghaveshvaasaropaath
Thadhgam. Hathvaa Suraareem Puraga Utha Nuthasthaapasyrboopaprustyhi
Kalyaanananthadharmogunalavarahithaha Praaninaamantharaathmeyth
Yaadhryuktaschaabhisheke Purajanamahitho Mahyathaam Mey Vachobihi||
<3> KykeyiPreethiheythoho Sahajanrupajo Valkalee Yaanaranyam
Gangaathaaree Guhaacharyaha Krutharuchirajato Geespatheyhey Putramaanyaha
Theerthva Krushnaam Prayaathovathu Nijamamalam Chitrakootam Prapannam
Svaambaabirbraatharam Tham Shruthajanakagathihi Saanthvayan
Vyupthatheerthaha||
<4> Dhatvaasmyi Paadhuke Sve Kshithibaranakrutho Preypya Tham Kaakanetram
Vyasyaaraadhyothrinamnaa Vanamatha Samitho Dandakam Thaapaseshtam
Kurvan Hathvaa Viraadham Khalakuladhamanam Yaachithasthaapasaagryi
Stheshaam Dhathvaabhayam Svaanasidhanurishudheen Yaanagasthyaathsa
Paayaath||
<5> Aaseenaha Panchavatyaamakurutha Vikruthaam Raakshaseem Yo Dhvisaptha
Thravyaadhaanamapyanekaanatha Kharamavadheedh
Dhooshanam Cha Thrisheersham
Maareecham Maargaroopam Dhashavadhanahruthaamaakruthim Boomijaayaa
Annvishynaanrthagrudhram Svagathimatha Nayan Maamaveth Ghann Kabandham||
<6> Pampaateeram Sa Gachhannihaa Kruthavasathihi Bakthithustaha Shabaryyi
Dathvaa Mukhtim Prakurvan Hanumatha Udhitam Praapthasugreevasakhyam
Saptha Chithvaatha Thaalaan Vidhivarabalino Vaalibith Sooryasoonum
Kurvaano Raajyapaalam Samavathu Nivaasam Malyaavathkandharesou||
<7> Nithvaa Maasaan Kapeeshaaniha Dhasha Harithaha Preshya Seetaam Vichanthyaa
Yaathsreemadhanumadhgirimatha Samanusruthya Gachan Kapeendryhi
Sugreevadhyrasankhyayirdhashamukhasahajam Maanayannabdhivaacha
Dhythyajnaha Seythukaaree Ripupurarudhavedha Vaanaryvyirighaathi||
<8> Bhagnam Kruthvaa Dhashaasyam Gurutharavapusham Kumbakarnam Nihathya
Pradhvasthaaseshanaagam Padhakamalanatham Thaarkshyamaanandha Ramaha
Sarvaanujeevayatham Giridharamanadhaschaajaneyaath Kapeen Svaan
Vijgnaanaastreyna Rakshan Samavathu Dhamayan Lakshmanaachhathrashatram||
<9> Thravyaadhaan Ghannasankhayaanapi Dhashavadhanam Bramhapoorvyhi Sureshyhi
Pushpyraakeeryamaano Huthavahavimalaamaapya SeetaamVidhaaya
Rakshonaatham Svabaktam Svapuramatha Gathaha Pusphakasthyhi Samasthyhi
Saamraajye Chaabhishiktho Nijajanamakhilam Maanayan Mey Gathihi Syaath||
<10> Rakshan Kshoneem Mamrudhaam Nutha Utha MunibheermaanayanVaayusoonum
Preshyaadhithyaathmajaadheen Vyathanutha Bharatam Youvaraajyenumaanya
Kaarye Soumitreemaarthashvagadhithakrudharignotha Shatrughnatho Yo
Hathvaasou Dhustashoodhram Dhvijasuthagubhaveth Kumbhajaanmaalabhaaree||
<11> Yajnam Thanvan Trikoteen Vyathathudhatha
Bharathaadhyosuraaneeshavaakyaadh
Yaasyaan Dhamaathreeputram Bhujeematha Sa Nayannathmasoonoo Svaraajye
Krutvaa Shreehreehanoomaadhruthavimalachalachaamarachhatrashobhee
Bramhadhyihi Sthooyamaano Nijapuravilasathpaadhapadhmovathaanmaam||
Ithi ShreeRamachaaritramanjaree Leshathaha Kruthaa|
Raghavendreyna Yathinaa Bhooyaadh Raamaprasaadhadhaa||

[ [ An Attempted IMPROMPTU LINE SUMMARY ] ]
<1> *MahaVishnu^ who took birth in the Name of Rama, son of Emperor Dasharatha,
along with His brother in the Tretha Yuga, Slew the she-demon Taataki who was
tormenting the performance of Yagna by Sage Vishwamitra. Lord Rama soon dispatched
all such sworn enemies of the righteous to their doom, and thereby protected the
performance of Yagna of the renowned sages. Lord Rama ‘Broke’ the mighty Bow of
Shiva, and won over Janaki, the lithe daughter of King Janaka. May Such a Lord be with
me always ||
<2> After the marriage, Lord Rama Left the Kingdom of Mithila accompanied by his
new bride. En route Lord Rama was challenged by the fierce BaarghavaRama. In the
ensuing battle, the demon Atula hiding inside Baarghva Rama was slain by the Lord.
Consequently the Lord was Hailed by renowned Sages as the Most Auspicious One and
as the Most Renowned One in all The Three Worlds. Such bravery and fame of the Lord
made Him most qualified for being Crowned as King. I Offer flowers of my Composition
At the Lotus Feet of such a Lord ||
<3> In order to please Mother Kaikeyi, Lord Rama headed towards the Forests
accompanied by his devoted wife and brother, all attired in ordinary clothes. Then with
the help of a devoted oarsman Guha Crossed the River Ganga. Lord Rama wearing
matted hair also crossed many Holy Rivers and Arrived at the famous and scenic place of
Chitrakoota. Here on learning about the demise of His father from His brothers’ and
mothers’ who had followed Him to the forests, The Lord Performed ceremonial ablutions
in memory of His departed Father, Emperor Dasharatha ||
<4>Bequeathing His Paadukaas to His brother Bharatha and thereby empowering him to
rule the Kingdom on His behalf, Lord Rama in due course Slew the demon Kakaasura ;
and accepted the hospitality of Sage Atri and was much revered by him. Lord Rama
entered the thick forests of Dandakaaranya and soon became the cynosure in the eyes of
all sages present there. In this forest Lord Rama granted Salvation to Sage Sharabanga
and slew evil demons before proceeding towards the Ashrama of Sage Agasthya where
He Accepted many powerful weapons ||
<5> While residing at Panchavati, Lord Rama was accosted by the terrible she demon
who expressed her desire to marry him. On account of which she herself was disfigured
in the bargain. Lord Rama also Slew the evil demons named Trishira, Khara, Dhooshana.
Lured by the treacherous deceit of Mareecha, The Lord’s wife was carried away by the
Ten headed demon Ravana. In search of His wife, Lord Rama Found the grievously
wounded Jataayu ||
<6> Arriving at the banks of River Pampa, Lord Rama Met the awaiting Shabari and
granted her redemption. Then on being requested by the valiant Hanumantha, Lord Rama
Extended friendship towards Sugreeva. Lord Rama also Demonstrated His Strength by
felling series of mighty Trees. Lord Rama later Slew the powerful Vali and enabled
Sugreeva to become King before retiring to the Malayavantha Mountain ||
< 7 > As months rolled by, Lord Rama, The Son of Kausalya dispatched His monkey
brigades in all direction in search of His Wife. Acting as per the Orders of Lord Rama,
Hanumantha, searched the four corners of the World before heading towards Lanka
Patna with many comrades and slew many demons there. A huge bridge was constructed
to move towards Lanka Patna. The surrender of Vibheeshana was accepted with open
arms ||
< 8 > After Slaying the gigantic demon Kumbhakarna who had joined battle alongside
the demon king Ravana, Lord Rama feigned as if bound by the powerful spells cast with
the invocation of poisonous serpents. Lord Rama later expressed His indebtedness to
Garuda for releasing one and all from the vicious coils of serpents. Soon, Hanumantha
arrived with the Mountain containing Sanjeevini herbs and instantly revived the entire
fallen monkey armies. Lord Rama accompanied by His brother Lakshmana later Slew the
deceitful Indrajit ||
< 9 > At the end of the battle, Lord Rama annihilated countless number of powerful
demons including the invincible Ravana. Then amidst showers of flowers raining down
from the Heavens as a sign of respectful obeisance offered by Celestials led by Bramha,
Lord Rama once again regained His beloved Wife Seeta. Accepting the offer of
Pushpaka Vimana by the humble Vibheeshana as a mark of gratitude, The Victorious
Lord Rama accompanied by His Wife, journeyed back towards Ayodhya to reclaim His
Kingdom ||
< 10 > Lord Rama Reigned over the Three Worlds in accordance to the wishes of
eminent sages and His subjects. Lord Rama Reigned Supreme as the most beloved master
of the devoted Hanumantha, as well as to the crown prince Bharatha and to the faithful
Lakshmana. Lord Rama proved to be the Sole Protector of all His subjects. In due course
Lord Rama Instructed Shatrughna to vanquish the evil Lavanaasura and Himself
punished the evil Shambuka ||
< 11 > Lord Rama soon Performed the famed Ashwamedha and enabled the valiant
Bharatha to slay many thousands of demons. Lord Rama then in accordance to the
request of Maha Rudra pacified Sage Doorvaasa with an array of sumptuous meals. Thus
Emperor Lord Rama Under Constant Salutations by All Reigned as a Mighty Emperor
being much decorated with many Royal Insignia. Thus Reigning over such a vast empire
Lord Rama proceeded towards the Heavens in Full Glory. May such a Lord Rama Protect
me always ||
< 12 > May Lord Rama bestow His Famed Benevolence on all those who continuously
study this Work Composed by Sreemadh Raghavendra Theertharu ||

Jai Bharateesha,
Hrishikesh

RigVeda Bhashya ( Agni Sukta )

2011-03-20T10:41:00.000-07:00

* Rig bhAShya *

Most translators term Vedas as a composition of nomads by poets "drinking" Soma. It's ridiculous to think our immensely vast and rich culture eroded by such translators. This is a small effort to show how revered each sutra of the Veda is and how much we need a Guru to understand the true meaning of the Vedas. I've presented the popular English translations as a reference point to show how much of the mark they are. Interpreting Vedas requires a lot of knowledge; can you decipher a medical report using a dictionary? You need a medical dictionary at least, you need a specialist with experience to understand what the report really means. If you attempt a surgery based on the English dictionary meanings of the medical reports, can you imagine the state of the patient.

अग्निमीळे पुरोहितं यज्ञस्य देवं रत्वीजम |
होतारं रत्नधातमम || Rig Veda 1.001.01

aghnimīḷe purohitaṃ yajñasya devaṃ ṛtvījam |
hotāraṃ ratnadhātamam || Rig Veda 1.001.01

* Translation by Griffith in 1896
I Laud Agni, the chosen Priest, God, minister of sacrifice,
The hotar, lavishest of wealth.

* Translation by Sa_yan.a and Wilson
1.001.01 I glorify Agni, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the gods), and is the possessor of great wealth. [Agni = purohita, the priest who superintends family rites; or, he is one of the sacred fires in which oblations are first (pura) offered (hita); deva: a god, the bright, shining, radiant; fr. div, to shine; or, one who abides in the sky or heaven (dyusha_na); or, liberal, donor (in the sense of giving); r.tvij = a ministering priest, he is also the hota_ (Aitareya Bra_hman.a 3.14), the priest who presents the oblation or who invokes or summons the deities to the ceremony; fr. hu, to sacrifice; or, fr. hve, to call; ratnadha_tama: lit. holder of jewels; ratna = wealth in general; figurately, reward of religious rites].

You can easily see that the first translation is a word by word translation. Vedas will never reveal their true meaning to people who don't do Sandhyavandane.
The second translation is slightly better because it references other texts, so immidiately it is clear that only one who has complete grasp of Vedas should even attempt to translate. But even this meaning is highly superficial as we shall see.

Srimadacharya has stated that the Vedas have three meanings. He has illustrated this by writing a commentary on about forty hymns or 'suktas' from the Rig veda, starting with 'AgnimeelE purOhitam', explaining how this Sukta is primarily a prayer to Lord Vishnu. As in the case of all his works, in this commentary also he has shown that the Vedas uphold the supremacy of Lord Vishnu and the dependence of all the gods (devatas) on Him. Srimadacharya has explained the importance of 'Rishi, Devata and Chandas" in reciting Vedas. This work should be treated as the guiding principle for interpreting Vedic hymns.

The bashya of SriMadAcharya is presented as follows:

Agni shabdo ayamagra evābhipoojyatām
Agryatvam-agra-netrtvamattim-añgāganetrtām.
Aha tam staumy-ashesasya purvameva hitam prabhum.
Rtvin-niyāmakatvena yajñānam-rtvijam sadā.
Dyotanañd-vijayāt-kāntyā stutyā vyavahrter-api.
Gatyā ratyā-ca devākhyam hotr-samastham visesatah.
Agni-samasthena rupena yato agnir-hotr-devatā.
Indiriyāgnisu cārthānām yaddhotā hotr-nāmakah.
Ratidhārakottamatvātsa ratnadhātama iritah.

Each and every word has the main meaning or mukhya-artha as Sri Hari. Even though the above translations as valid, they are superficial.

Agni Meaning 1)Agre evea abhipujyatvatvat agnih - The one who is worshipped first Sri Hari and Agni.
Agni Meaning 2)agre bhava uttamma - Agni also means superior, Sri Hari is superior to everyone, hence called Agni. Agni is superior to those he controls, but Sri Hari is superior to everyone.
Agni Meaning 3)agrya netrtva or pratham pravartakatva - First activator; Bhagwan Vishnu created the sentient and non-sentient creations and was the first activator. Similarly Agni is also the first activator in sentient and non-sentient under the direction of the super controller.
Agni Meaning 4)Attrtva - being the destroyer - Sri Hari destroyes the entire brahmanda at the end of the maha pralaya hence he is called Agni. Fire God Agni who is partaker of ghee (atta) in the sacrifice can also be called Attrtva and hence Agni
Agni Meaning 5)Anga neta and sharira pravartaka - Sri Hari activates all bodies hence he is called Agni, Agni by his presence also activates bodies hence he too is Agni
Agni Meaning 6)Aga-neta - Aga is that which cannot move on it's own. Sri Hari is sarva tantra svatantra; he is completely independent. Hence this whole brahmanda "Aga" is completely dependent on Sri Hari hence Sri Hari is called Agni

Note: Fire God Agni has some of attributes but in a limited manner. Sri Hari has all these attributes infinitely; and infinite number of attributes. Hence all the mantras have Sri Hari as their mukhya artha.

The remaining words purohitam, yajñasya, devaṃ, ṛtvījam, hotāraṃ and ratnadhātamam all praise Sri Hari's glory in the main.

Sri Hari is called purohitam as he is the "hita"-conductive to the world since time immemorial.

Sri Hari is called as deva (Effulgence,victory,shine,praiseworthiness,knowledge and bliss)

yagnasya rtvijam - Though Sri Hari is present in all the rtvik's or brahmins performing sacrifice; it is in hotā that he is present in Agni form. It is this form that is especially praised by Agni Sukta.
So yagnasya rtvijam - mentions that Sri Hari is present in all the hotas and also in the specific form in Agni Sukta.

Sri Jayatirtharu has given an expalination for each meaning and shown the reference of the shastra where the specific meaning has been used.

Some people are of opinion that since Acharya's RigbhAshya has explanations of only 3 chapters, it is incomplete work. But Sri Jayatheerta in his commentary to the work has cleared this doubt by mentioning "with the explanation given in the first chapters , one should get enough guidance to understand remaining part of Rig-veds, that is the reason why Acharya Madhwa did not give further explanations".
There is a strong understanding that Sri mAdhavatIrtha - direct disciple of Acharya Madhwa has followed the Acharya's RigbhAshya and given explanations of all other vEdas. guruguNastavana mentions that shrI rAghavEMdratIrtaru has given explanations for all the three other vedas following the style of RugarthamaMjari which inturn is based on the RigbhAshya and its commentaries. There is a unique commentary by Sri Jayateertaru for Acharya's Madhwa's bhAshya and it is saMbhaMdhadIpika. For saMbhaMdhadIpika,TippaNis by bidarihalli srInivAsatIrtharu, vidyAdhIshatIrtharu,his brother kEshavAchArya pAMDuraMgi, kaMbAlu rAmachaMdratIrtharu, satyanAthatIrtharu,ChalAri narasiMhAchAryaru and sumatIMdratIrtharu are available but only tippaNis by satyanAthatIrtharu,ChalAri narasiMhAchAryaru and bidarihalli srInivAsatIrtharu is published

* Reference : Tatvavada English Magazine, June 2010 , "Sri Madhvacharya's Vedic Insights"

Any mistakes are solely mine.

Jai Bharateesha,
Hrishikesh

Madhwas XI

2011-02-22T02:26:00.000-08:00

Guru Madhwa Rayarige Namoh Namoh, Guru Madhwa Santatige Namoh Namoh

The Madhwa Guru Parampare has a glorious tradition, with the list of dream teams floating around in the World Cup Fever. How's this for a team "Madhwas XI"

The Manager of the Team is Sarvothamma Sri Hari, The coach is Outstanding Jeevothamma Mukhya Prana :)

Opening Partnership:Ashta Muttas, Vishnu Tritharu, Trivikrama Panditacharaya, Narayana Panditacharya
In the all important No 3. Position comes the August and Majestic Jayathirtaru, who lays a solid foundation
At No.4 is the prolific Sri Padarajaru
No.5 is none other than Sri Vyasarajaru
No.6 & No.7 Sri Vijayendra Swamiglu at Kumbakonam end and Sri Vadirajaru at Sonde end !!! What a partnership !!! Imagine the Trashing kali has got at both ends.
No.8 is the Magnificient Sri PurandaraDasaru 4,75,000 songs & Kanaka Dasaru what a score !!!
No 9. is Sri Raghavendra Swami ( What a No.9 )
No.10 Sri VijayDasaru with his 25,000 compositions and full fledge Dasa Sahitya Parivara Mohan Dasaru, Gopal Dasaru, Kallur Subbanacharya
No 11. Sri Jaggantha Dasaru with his magnum opus Sri HariKatha AmruthSara

There is also Raghottamma Tirtha, JitamaTirtharu, Sri Vishnu Tirtharu, Satyabhoda Tirtharu, Satyatma Tirtharu

What a line up !!!!

Guru Madhwa Rayarige Namoh Namoh, Guru Madhwa Santatige Namoh Namoh !!!

Jai Bharateesha,
Hrishikesh

Birthday of Sri Raghavendra Swamy – 12th March 2011

2011-01-24T03:04:00.000-08:00

Jai Bedi Anjaneya !!!!

Dhyana shloka for Raghavendra swamy

ತಪ್ತ ಕಾಂಚನ ಸಂಕಾಶಂ ಅಕ್ಷಮಾಲಾಂ ಕಮಂಡಲುಂ
ದೋಭ್ಯಾಂ ದಧಾನಂ ಕಾಶಾಯವಸನಂ ರಾಮಮಾನಸಂ
ಯೋಗೀಂದ್ರ ತೀರ್ಥ ವಂಧ್ಯಾಗ್ರಿ ತುಳಸೀಧಾಮ ವಕ್ಷಸಂ
ಜ್ಞಾನ ಭಕ್ತಿ ತಪಃ ಪೂರ್ಣಂ ಧ್ಯಾಯೇತ್ ಸರ್ವಾರ್ಥ ಸಿಧ್ಧಯೇ
Taptha kaanchana sankaasam akshamaalaam kamandulum
Dobhyaam dadhaanam kaashaayavasanam raamamaanasam
Yogeendra theertha vandhyaangrim
Thulaseedhaama vakshasam
Gyaana bhakthi thapaha poornam
Dhyaayeth sarvaartha sidhdhaye

Poojyaya Raghavendraya Sathya Dharma Rathayacha,Bhajataam Kalpavrikshaaya Namataam Kaamadhenave ||

Durwaadi Dhwantaravaye Vaishnavendi varendave, Sri Raghavendra Guruve Namo Atyanta Dayaluve ||

Most people tell only the first line; most scholars infer that these two lines have to be said together to poorna phala as the sentence ends here.

Poojyaya Raghavendraya Sathya Dharma Rathayacha,Bhajataam Kalpavrikshaaya Namataam Kaamadhenave ||

Sri Raghavendrateertha Gurusarvabhoumaru is the Able Yati for Archana,Vandana and Aradhana -. Poojyaaya. Always indulged in the Aradhana of Sri Hari - SatyaDharmaRataayacha. Devotees who have
Surrendered fully, for them Rayaru is Kalpavruksha and Kamadhenu. So I here by offer my Sashtaanga Namaskara to this Great Sri Raghavendrateertharu, Mantralaya Rayaru.

Durwaadi Dhwantaravaye |

Vaishnavendi varendave ||

Sri Raghavendra Guruve |

Namo Atyanta Dayaluve ||

Durwaadi - Bad Philosophies causing darkness/ mithyavada etc.

Dhwantaravaye - You are like a sun

Vaishnavendi varendave - For Devotees of Sri Hari; you grant boonts (like a moon to Vishnu Devotees)

Sri Raghavendra Guruve - O Guru Sri Raghavendra

Name Atyanta Dayaluve - O utmost merciful one, please accept my salutations

You destroy wicked philosophies; like the effulgent sun removes darkness. you are like the moonlight for Sri Hari bhaktas. I salute you O most compassionate one, O Sri Raghavendra Guru !!!

Mookopi yathprasadena |

Mukunda Shayanaayathe ||

Raja raajayathe riktho |

Raghavendram tamaashraye ||

With whose blessings even a dumb can speak as eloquently as Sri Adi Sesha(Thousand Headed Serpent on which Lord Sri Vishnu rests) and with whose blessings a pauper turns into a rich, to them, Sri Guru Raghavendra Swamygalu, I'm surrendering my self !!!

* With Sri Raghavendra's grace one can become a Sudha Pandita .

|| SrI rAma || || harE srInivAsa || || SrI rAma ||

|| srI gururAjOvijAyatE ||

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chant SrI rAgavEMdrAya namaH

kRushNA kRushNA ennalu kaShTavoMdiShTilla kRushNA enabAradE

(if we utterkRushNA kRushNA , there is not an ounce of kaShTa
(miseries), why dont you utter the name of kRushNa)

rAma nAma bhajisidavage uMTe bhavada baMdhana

(is there bondage of rebirth for the one who sings the name of rAma)

In this manner, there are ample number of sayings in
shAstrAs ,purANAs,mythologies and haridAsa’s compositions which
explains the grandeur of chanting the name of Supreme Lord.

Similarly haridasaru glorify the same by saying “nInyakO ninna
haMginyAko ninna nAmada balavoMdiddare sAkO”

SrI rAghavEMdra gurugalu is the world famous great personality who has
chanted such name of sri hari in every birth.Just like the name of SrI
rAma, chanting “SrI rAghavEMdrAya namaH” will fulfill all the wishes
of his devotees.

SrI rAghavEMdrAya namaH ityaShTAkShara maMtrataH |

japitAdbhAvitAnnityaM iShTArthasyurnasaMshayaH ||

SrI Appannacharya proclaims that by either chanting the 8 letters of
“SrI rAghavEMdrAya namaH” or by meditating upon it, all the wishes
will be fulfilled, there is no doubt about it.

“rA” enne rAshi dOShagaLa dahisuva

“Ga” enne Gana j~jAna bhakutiyanIva

“vEM” enne vEgadi janana maraNa dUra

“dra” enne draviNArtha shRuti pAdyana kAMba

he will burn heaps of our faults when we say “rA”

he will grant us with immense devotion filled with knowledge when we
say “Ga”

saying “vEM” drives away the cycle of birth and death

and by telling “dra” one will get to see the draviNArtha shRuti pAdya

In this manner Sri Gopaladasaru has indicated that , every letter in
Sri Gururaja’s name fulfills wishes. Along the same lines, Sri
JagannathadAsaru says:-

gururAjashTAKSharaM syAt mahApAtakanAshanam |

EkaikamakSharaM cAtra sarvakAmyArtha siddhidam ||

Which means the 8 letters of “SrI rAghavEMdrAya namaH” destroys all
the mighty sins, every letter in this name, will result in fulfillment
of all the wishes, JagannAtha dasaru also composed a separate work
named “shrI rAghavEMdra aShTAkShara stOtra” which describes the
results of chanting each letter of SrI rAyara name as below :

chanting of “ra” relieves one from all the diseases,

Chanting of “Ga” enhances longevity, glory and strength of the person

chanting of “va” will result in gain of worldy riches

chanting of “dra” will drive the sins of person chanting

he who chants “ya” will not be troubled by yama

chanting “na” will bestow higher positions

by chanting “ma” one will be blessed with riches equalling that of
dEvEMdras.

rAghavEMdraneMba rUpa tAneyAgi |

rAghavEMdraneMba nAma irisikondu |

rAghavEMdrarinnu mADidaMta puNya.....

above words of Sri GOpaladAsaru has a very deep hidden meaning.

No entity in this creation is independent. MukhyaprANadEvaru, and the
Supreme Lord within him resides in each one of the souls and takes
care of their business. In the same manner, MukyaprANa devaru and SrI
rAmachandra in him resides in rAyaru and fulfills the wishes of
devotees. This fact is proven in shAstras. gurugala name “rAghavEMdra”
encompasses the meanings of these shAstras.

Chanting ‘rAghavEMdra” actually results in chanting the names of SrI
rAma,hanuma and Sri guru rAghavEMdra. if we describe the word
rAghavEMdra as the most revered person in raghuvaMsha then SrI rAma is
“rAghavEMdra” , if we describe the same word as he who has Sri rAma as
his lord, then hanuma is rAghavEMdra , and if describe him as the one
who cleanses the sins of his devotees and protects them, then we are
chanting the most renowned lord of mantrAyala Sri rAghavEMdra. Words
of dAsaru which incldes such descriptive meanings are

Itanoliyalu prANanolivanu |

vAtanoliyalu hariyu oliva |

Ita sakalake mukhya kAraNanAgi irutippa ||

Meditating upon the name of SrI guru rAghavEMDra swAmigalu who is the
most benevolent and who has been blessed with special grace of Sri
hari and vAyu , is like kalpavRukSha and kAmadhEnu to the devotees of
guru which fulfills all their wishes.

Let all of us be receivers of rAyara blessings by chanting this
mantra.

rAghavEMdra rAghavEMdra rAghavEMdra pAhi mAM |

rAghavEMdra rAghavEMdra rAghavEMdra raksha mAM ||

Palimaru Matha Web Team brings this saptaaha Mahotsava to you LIVE

Please find Invitation Day By Day List of this year saptaaha on this
link

www.saptaaha.com/invite.pdf

Seva List

The Samithi has seen and experienced that each year more and more
devotees are participating in this week long Saptaaha Mahotsava.
In order to carry-out these events and also to provide an opportunity
for every individual to participate in this noble cause, the Samithi
is pleased to announce the plan of “Shri Raghavendra Saptaaha
Seva”. The details of the various Sevas are as under:

a) Annadana
Seva 1
day Rs. 10,000

7 days Rs. 50,000

b) Pravachana
Seva 1 Pravachana
Rs. 5,000

Maximum 4 Pravachana in a Day 1
day Rs. 20,000

Including Sripadara
Pravachana 7 days Rs.1,00,000

c) Laksha Pushpaarchana
Seva 1 day Rs. 5,000

7 days Rs. 25,000

d) Sahasra Kalasa

Ksheerabhisheka
Seva --
Rs. 10,000

e) Pattabhisheka
Seva --
Rs. 5,000

f) Shastra Parayana
Seva 7 days Rs.
10,000

Donations / Contributions for the above Sevas would be accepted in
Indian Rupees only and can be made using any of the following options:

Option 1 : Payment by Online Transfer

BANK ACC HOLDER : S.R.S.K.Samithi
ACCOUNT NO: 11296400022
IFSC code: SBIN0002755
Bank: State Bank of India,

Branch: Mantralayam.
Account Type: :Saving Bank Account

Option 2 : Payment by Cheques / Demand Drafts

Cheque / Demand Draft / /Pay-Order drawn in favour of S.R.S.K.Samithi,
Mantralayam may be sent to

Archak Parimalacharya

President

Shri Raghavendra Saptaaha Karyacharana Samithi

Mantralayam

Andhra Pradesh – 518345

Donors are requested to provide complete contact details while sending
the cheques so that it would facilitate for proper communication

Prior to the commencement of the Saptaaha Mahotsava, invitation would
be sent to the Donors at the registered address and also arrangements
would be made to send ‘Rayara Prasada’ and ‘Mantrakshate’ by post.

We request the devotees to make use of this opportunity and seek the
blessings of Shri.Gururajaru.

Archak Parimalacharya

President

Shri Raghavendra Saptaaha Karyacharana Samithi

Mantralayam

Andhra Pradesh – 518345

Website: www.saptaaha.com

Email ID: info@saptaaha.com

Phone: 08512 – 279446

For any additional information regarding Sevas / Online Transfer,
please feel free to contact:

1. P.R. Prahallad - Cell No. +91-9901771660 in Bangalore

2. Archak Vyasarajachar – Cell No. +91-9885247362 in Mantralayam

The birthday of beloved Gurugalu is on 12th March 2011. What gift would you give to our gurugalu who himself is Kalpavriksha and Kamadhenu, right? However, there is one thing which our beloved gurugalu likes and it is reciting “SRI RAGHAVENDRAYA NAMAHA”.
Just like last year, I received this email from “Palimaru Matha” regarding gifting Rayaru the scared chanting of his name. Attached below are the contents of the email as is.
Please take time to chat 108 times each day, and send all the details as requested by “Palimaru Matha”.

BIRTH DAY GIFT TO “SRI RAGHAVENDRA SWAMY” ON THE
OCCASION OF HIS BIRTH DAY
(PHALGUNA SHUDDHA SAPTAMI : Saturday : 12-03-2011)

Phalguna Shuddha Saptami is the BIRTH DAY FESTIVAL of
“SRI RAGHAVENDRA SWAMY (GURURAJARU)”
It is customary that one gives out a gift to the beloved on the occasion of the Birth Day. The most liked item or the choice of Sri Raghavendra Swamy is the chanting of
“SRI RAGHAVENDRAYA NAMAHA”
When we chant “SRI RAGHAVENDRAYA NAMAHA”, it is in turn offered by Sri Raghavendra Swamy to SRI VAYU DEVARU and SRI RAMA DEVARU. Hence, chanting of “SRI RAGHAVENDRAYA NAMAHA” is not only liked by “Sri Raghavendra Swamy” but it also fulfils the desires of the devotees because it is delivered to SRI VAYU DEVARU and SRI RAMA DEVARU
So, here is a great opportunity to the devotees to participate individually in this program by chanting “SRI RAGHANVENDRAYA NAMAHA” 16,000 times.
Devotees can commence the chanting and complete the same before 11-03-2011 and once you have completed the chanting inform the matter to:

============================= ======
Archaka Parimalacharya
Sri Raghavendra Saptaha Karyacharana Samithi
Mantralaya – 518345
Phone:  08512-279446
Cell   :  +91 99864 95989
Email:   http://mc/compose?to=infor@saptaaha.com
============================== ============================== ===
Upon receiving your information before 11-03-2011,
the total chanted numbers from all the devotees will be offered as a
BIRTH DAY GIFT to “SRI RAGHAVENDRA SWAMY (GURURAJARU)”
on 12-03-2011 -  Phalguna Shuddha Saptami – Saturday on the
BIRTH DAY FESTIVAL OF ‘SRI RAGHAVENDRA SWAMY (GURURAJARU)” KUSTAGI  during the Raghavendra Swamy Saptaha Mahotsavam. Rayara Sandesha on your mobile register to saptaaha

Please Click this link
http://labs.google.co.in/smschannels/subscribe/saptaaha or
Send a SMS like below ON (give one space) SAPTAAHA 09870807070
after completion of japa please fill this form (need gmail account) if not gmail please informinfo@saptaaha.com

https://spreadsheets.google.%20com/viewform?formkey= dHpucUt1Q3NILVQ5VWNLdWVoVnJzX3 c6MQ

I received the following mail, regarding SAPTAAHA celebrations, so I thought I'd share this with the readers
HARE SRINIVASA

Sri Gururajo Vijayate

Opportunity for Devotees to perform Sevas during

“Sri Raghavendra Saptaaha Mahotsava”

In commemoration of Shri Raghavendra Guru Sarvabhauma's Coronation to Vedanta Samrajya (Empire) and His Birthday - {both these days occurring during ‘Phalguna Masa’} - a week long festival is celebrated by our Samithi during ‘Phalguna Masa’ every year since 1994, with great enthusiasm and religious gaiety. This week long festival is termed as “Shri Raghavendra Saptaaha Mahotsava”.

Since 1994, the Saptaaha Mahotsava has been celebrated in the following places:

Raichur (1994), Manavi (1995), Sidhanur (1996), Gangavati (1997), Mahaboobnagar – AP (1998), Gulburga (1999), Adoni AP (2000), Chennai – TN (2001), Mulabagal (2002), Udupi (2003), Sri Rangam – TN (2004), Hospet (2005), Coimbatore – TN (2006), Raichur [second term] – (2007), Tanjore – TN (2008), Gadag (2009), Salem – TN (2010). This year, 2011, the Saptaaha Mahotsava is being held in Kushtagi (Koppal District) – Karnataka at “Sri Adaviraya Mukhyaprana Temple” from March,5, 2011 to March, 12, 2011.

During the Saptaaha Mahotsava, the following programmes are generally held:

- Samsthana Pooja by various Peethadhipathis;

- Blessings & Discourses by various Peethadhipathis;

- Discourses by various Pandits & Vidwans;

- ‘Sri Sreenivasa Kalyana Mahotsava’;

- ‘Sahasra Kalasha Ksheerabhisheka’

- Cultural Events like – ‘Harikatha’, ‘Dasavani’, ‘Dance – Drama’;

- Other Events like – ‘Shastra Parayana’, ‘Ashtottara’, ‘Laksha Pushpaarchane’, ‘Deepotsava’

- ‘Homas’ (like; Pavamana Homa, every day

- Free ‘Anna Dana’ to all devotees, all the seven days

Additional details and other activities of the Samithi can be found in the official web-site : www.saptaaha.com.

The Samithi has seen and experienced that each year more and more devotees are participating in this week long Saptaaha Mahotsava. In order to carry-out these events and also to provide an opportunity for every individual to participate in this noble cause, the Samithi is pleased to announce the plan of “Shri Raghavendra Saptaaha Seva”. The details of the various Sevas are as under:

a) Annadana Seva 1 day Rs. 10,000

7 days Rs. 50,000

b) Pravachana Seva 1 Pravachana Rs. 5,000

Maximum 4 Pravachana in a Day 1 day Rs. 20,000

Including Sripadara Pravachana 7 days Rs.1,00,000

c) Laksha Pushpaarchana Seva 1 day Rs. 5,000

7 days Rs. 25,000

d) Sahasra Kalasa

Ksheerabhisheka Seva -- Rs. 10,000

e) Pattabhisheka Seva -- Rs. 5,000

f) Shastra Parayana Seva 7 days Rs. 10,000

Donations / Contributions for the above Sevas would be accepted in Indian Rupees only and can be made using any of the following options:

Option 1 : Payment by Online Transfer

BANK ACC HOLDER : S.R.S.K.Samithi

ACCOUNT NO: 11296400022

IFSC code: SBIN0002755

Bank: State Bank of India,

Branch: Mantralayam.

Account Type: :Saving Bank Account

Option 2 : Payment by Cheques / Demand Drafts

Cheque / Demand Draft / /Pay-Order drawn in favour of S.R.S.K.Samithi, Mantralayam may be sent to

Archak Parimalacharya

President

Shri Raghavendra Saptaaha Karyacharana Samithi

Mantralayam

Andhra Pradesh – 518345

Donors are requested to provide complete contact details while sending the cheques so that it would facilitate for proper communication

Prior to the commencement of the Saptaaha Mahotsava, invitation would be sent to the Donors at the registered address and also arrangements would be made to send ‘Rayara Prasada’ and ‘Mantrakshate’ by post.

We request the devotees to make use of this opportunity and seek the blessings of Shri.Gururajaru.

Archak Parimalacharya

President

Shri Raghavendra Saptaaha Karyacharana Samithi

Mantralayam

Andhra Pradesh – 518345

Website: www.saptaaha.com

Email ID: info@saptaaha.com

Phone: 08512 – 279446

For any additional information regarding Sevas / Online Transfer, please feel free to contact:

1. P.R. Prahallad - Cell No. +91-9901771660 in Bangalore

2. Archak Vyasarajachar – Cell No. +91-9885247362 in Mantralayam

HARE SRINIVASA !!!!

Jai Bharateesha,
Hrishikesh

Climbing Tirumala hills

2011-01-20T12:14:00.000-08:00

Sri BhooVaraha Swamy

Jai Bedi Anjaneya !!!

The whole parvata of Tirumala Kshetra is extremely divine, hence called Bhu Vaikunta !!!

History of Climbing Tirumala

Climbing the steps of Tirumala is a big utsava for Madhwas called Mettlotsava (Mettlu - steps, utsava - festival/celebration). Even today every, TTD Dasa Sahitya Project conducts a Mettlotsava, where a lot of bhajana mandlis participate and climb the steps while singing Dasara Padagalu.

Sri Vijaydasaru used to perform Saligrama abhisheka for every 100 steps.

Sri Vadirajaru, saw the whole mountain as a saligrama and climbed the entire hills on his knees!!!!

Some saints used to come down the hills just to answer nature calls. Such is the piousness of these hills

Why to Climb Tirumala

Srinivasa Kalyana first chapter talks about Madhava Brahmana, who left his wife, aging parents, stayed with a chandala, consumed beef/alcohol all of his sins were wiped out by merely climbing the hills.

My personal experience is that some of most satisfying darshanas have been when I have climbed the hills.

Prologue

By the grace of Sri Hari Vayu, I've been able to climb to Tirumala around 7-8 times.
I've decided to take you through the journey of climbing the hills. I've climbed with a lot different age groups, so I'll write this from the point of view that the climber is a reasonably weak (no offense to the reader) so it becomes a little more easy to relate. I did not take any pics while climbing, so I've had to rely on google for the pics. Thanks to everybody for their pics.

Rules

Some pretty basic rules
a) Absolutely No footwear while climbing
b) Travel Light ( Almost all supplies can be bought on the way )
c) Have a bottle of water handy
d) Some glucose for instant energy (Please check if you are diabetic)
e) Try to carry a backpack, to keep your hands free; but don't stuff it
f) Some stotra sheets (Venkatesha Stotra)/ Dasara Songs
g) Since the hills are sacred, people suggest to climb only after taking bath.
h) Keep lots of change (only means no 500's/1000's or even 100's). The vendors don't carry a lot of change, so you will need 10's/20's and 50's.

So let's begin our journey

GOVINDA, GOVINDA , GOOOOOVINDA!

Introduction

Don't forget to say Govinda, if you haven't scroll back up 2 lines and fill the air with "Govinda"
The reason is simple, unless you are a youth who has had lots of trekking experience blah blah blah.... You cannot climb, only Sri Ventakesha has to make you climb. When you finish the climb, you are going to realize, how true is "Naham Karta, Hari Karta"

Starting Point

This is the strating point; Alipri checkpost;

The entrace to the footsteps

Once you enter, here there is a luggage counter; where you can deposit your heavy luggage and collect it in Tirumala. There is a check point with a metal detector; beyond which is the chappli devasthana. (shoe temple)

Once there was a devotee who was cobbler, who wanted to make slippers for Venkatesha, but since he did'nt know the size, he made slippers of various sizes and took them to Sri Venkatesha. Since he was carrying so many slippers; he was not allowed to climb the hills. Sri Venkateshwara then appeared before him and blessed him saying that all devotees should now place the slippers he made on their head to be able to climb the hills.

Route Map

Before the actual climb, the number of steps is 3650; covering 9 miles. 2 km of which is a plain road.

This how the intial steps look like, groups of 10's and 5's a flat area and then another group.
There will shelter almost throughout (regular gaps but almost continuous ) , so you can climb in the day and in the rain. There are ledges so you can relax while climbing. Tubelights are fitted throughout. The pillars have the names of Sri Venkateshwara as per Sri Vishnu SahasraNama. Some womenfolk apply kumkum and arshana ( vermilion and turmeric ) to each step as they climb. Some even light camphor on the way up. Usually work in groups, one applies turmeric, the second kumkum, the third places the camphor, the fourth supplies the burning camphor tablets, the fifth and sixth keep up with the kumkum/turmeric/water supplies.

If you are a first time climber; remember to pace yourself; it's all about the finish. Don't run too fast or go too slow. The only pace that is good, is your own pace. Don't rush to keep up or don't slow down too much to let others catch up. Your first target is "Gali Gopura".

This is how it looks at day

This is how it looks in the night

Remember pace yourself, don't talk too much, you'll run out breath very fast. Don't keep looking up; thinking I have so much to climb. Keep looking down to see how much you have covered. Sip your water, don't gulp; drink small quantities just to keep your mouth moist. Too much water will bloat your stomach and affect your climb.

On the spiritual level; remember your favourite stotra/bhajane/mantra/discourse and keep repeating them in your mind. Try to keep casual talk to a minimum and please no gossip.

Depending on your stamina, you'll run out of steam eventually. Gali Gopuram still looks miles and miles away; yet it's only the first target. At this point, you have to manage your energy more efficiently. A useful technique for me is, keeping small targets; I aim for 30/40 steps. Climb those steps and then rest for a few moments and then resume again. If I'm getting tired quickly; reduce the target to 20/30 steps. Climb again and rest. Take drinks of water every 2nd/3rd time you rest. As you climb more and more, you're brain doesn't have capacity for any strategy. You can now put a little glucose in your water; sip a little and climb a little. Sometimes Goli Soda by local vendors also helps; alkaline to reduce stomach acids. Keep climbing; remember progress is crucial. Depending on your physical condition it will strech to your physical limits. Keep climbing; still Gali Gopura seems so far. Now you just want to rest ...

Sometimes take more rest and sometimes take less rest, but keep climbing. One attitude I find helpful is when you sit down to rest, sit down with the thought that you have to get up soon. Don't sit down with the thought that you can't get up; makes a big difference.

Now seems like Gali Gopura is near, but still only steps are seen ahead, now all strategies have run out. No physical strength left, steps are endless; can't go up; can't go down. Now lift your hands above your head and remember Sri Venkateshwara with full concentration, " Swami Venkateshwara !!! Naham Karta, Hari Karta!!! You only have to help me climb these hills, You only have to save me, Who else in this entire universe can save me ! PRABHU!!!"

Chant Govinda, fill the air with your chant
"GOVINDA, GOVINDA, GOOOOVINDAAA!"""
"GOVINDA, GOVINDA, GOOOOVINDAAA!"""

"GOVINDA, GOVINDA, GOOOOVINDAAA!"""

Start climbing again, slowly strength returns, you can just about climb now. Suddenly now, you can appreciate the scenery around; you can feel the divinity around.

Vendors start appearing now every 100 steps, all keep saying Gali Gopura is close by. Fellow climbers are frustrated "O! man why did Sri Venkateshwara, go and sit on top of the hill ? Ohhh"

Gali Gopura is just around the corner now, keep climbing. The step turns a bit, the last part is a bit curvy; Gali Gopura is finally within grasp and soon enough Gali Gopura is reached.

SUCCESS !!!!! 1st target is reached. 2083 steps successfully climbed out of 3550
Gali Gopura is very sacred, there is a Dasara Pada on Sri Hanuman standing in front of Gali Gopura.

On the other side of Gali Gopura, refreshment stalls and behold it's flat !!! No steps !!!! Yippeee !!!!
Remember the rules f) Carry change : ) This is where it will come into play.

Relax for a bit here, don't get too comfortable, remember this is the first target.

Recently there is a ticket counter here which provides darshan tickets for devotees who climb. I'm honestly not sure how it works though.

Refreshed and ready; let's go !!!
Next Target " Sri Prasanna Anjaneya "
The steps now are much larger, so the climb is a gentle slope; so you can catch up some time. The steps are flat almost like walking on the ground, but endless; keep walking .

Soon enough you see signs that tell you are moving from mountain to another. A little more further; you should be able to hear vehicular traffic; which means that you are going parallel to the road. Keep walking, although a gentle slope it's very long, street vendors selling spicy raw mango. Keep walking and walking.

You will find deer parks to your left.

You can spend some time here; vendors will sell vegetables that can be fed to the deers. Kids will love this.
Keep moving, keep moving

After some time, the slope goes down; pick up your pace if you can. You can cover a lot of ground over here. The steps gradually start going up again, you should notice the steps are getting smaller. You should be able to hear traffic sounds for a long time.

Shortly you can see the 30 feet Sri Prasanna Anjaneya Swamy Statue. This is the seventh mile of the nine mile journey. SundarKanda is 7th adhyaya of MBTN and Sri Prasanna Anjaneya is huge form !!!

HANUMAN KI JAI !!!!
GOVINDA GOVINDA GOOOOVINDA!
HARI SARVOTHAMMA !!!
VAYU JEEVOTHAMMA !!!!

There are local hotels and vendors here, remember to refresh your water supply.

Refreshed and ready to go !!! Start again !!!

Next Target Sri Lakshmi Narasimha temple.

The steps now descend and finally you see a Yoga Narasimha Temple and a Sri Lakshmi Narasimha temple a bit ahead. Sing some Dasara Padas about Sri Lakshmi Narasimha, Narasimha Suladhi etc

Now you can see the road, the next 2 kms is a strech of road; please walk on the footpath as incoming traffic is always risky. The views are picturisque; you can see lush green everywhere; you can see windmills.

Also be aware of the monkeys. If you are travelling in the rainy season/ or if it has rained recently in Tirumala, you should be able to see natural fountains, where water is gushing down from the mountain. After a pleasant 2 km walk, you reach a huge Gopuram.

Now the number of steps to climb is less than 1000; the climb is steep and for first timers it comes as a complete shock !!!

Start climbing, each step seems steep. Take rest , you will feel like taking rest after every 5/10 steps. No worries, rest a little; climb again; keep moving !

Keep Chanting Govinda ! the more you can't climb; the more you should chant. Complete Surrender; all your energy is zapped; it's solely on Lord Venkateshwara's strength that you can climb now. Keep climbing!!!

Naham Karta Hari Karta !!!

Govinda Govinda Govinda !!!!

Keep Climbing !!!

The steps starts turning, some people put a lot of weight on the divider poles in the middle and pull themselves up. This tires your arms faster, but do it if you have to ... Steps seem endless and endless
They keep coming, keep small targets, keep large targets, keep moving, keep resting and keep moving

Finally the end is in sight

A few more steps and you are in the Narayanavanam, keep following the footpath; until to enter the dwara with Jaya-Vijaya and you have done it !!!! solely by his grace !!!!

Hope you enjoyed this post, I have assumed an inexperienced person climbing for the first time.

Venkatadri Samam Sthanam Brahmandam Nasti Kinchana !!!

Venkatesha Samo Devo Na Bhooto Na Bhavishyati !!!!!

Timing
If you are young and can climb quickly then keep around 3-3.5 hours for first time. Anything less than that is a very good time. If you're not so experienced at climbing/trekking/outdoor activity 4.5 hours is a reasonably respectable time. If you're traveling in a group which has older folks then 6-7.5 hours.

Bharati Ramana Mukhya Prana antargata Sri Krishnarpanamastu !!!!

Jai Bharateesha,
Hrishikesh

Special Leela of Sri Rama

2011-01-11T06:51:00.000-08:00

Jai Bedi Anjaneya,
Hare Srinivasa !!!!

***********Prologue*******************************************

Moola Ramayana is the original Ramayana, which has over 100 crore shlokas. It was first taught to Brahma Devaru by Hyariva roopi paramatma.
Brahma Devaru taught this to Sri Narada, Narada in turn based on Sri Hari icche; realized that it was very difficult for people in Kaliyuga to read Moola Ramayana, so he inspired Rishi Valmiki to write Ramayana which composes of 24,000 verses.
With the advent of Kaliyuga the shastras started getting corrupt; there was no clean point of reference. Sri Madhvacharya composed the Mahabharata TatParya Nirnaya to settle all these problems.
MBTN is a voluminous work where Sri Madhvacharya has quoted several references and knitted them all into the context. One of the references is the Moola Ramayana.
************************************************************

For this article, I have taken facts from both resources, MBTN and Valmiki Ramayana.

May Sri Raghavendra grace me and correct my mistakes.

Sri Rama, shows a special roopa during the end of the battle with ravana. ravana has a special army that he has kept reserve in lanka, this is the moola bala or core army.
MBTN states that this army is three hundred thousand Akshohinis along with another six thousand Akshohinis viz. 3,06,000 akshohinis. armed with various weapons.
Valmiki Ramayna mentions that the army of demons were capable of changing their form at will.

Compared to this mind boggling number; Mahabharata's war which was 18 akshohinis in total seems miniscule.
* Please note Mahabharatas war of 18 akshohini's sena is also small compared to the fact that Sri Krishna has single handedly killed 18 akshohini's sena of jarasandha 17 times viz. 18*17 = 306 akshohinis

Added to this enormous number, this army had the following boons from Brahma Devaru
1) Invincibility
2) Ability to stay in a small space viz. Lanka.

Owing to these boons, even Sugreeva was not even able to look at this army, the Vanar Sena panicked and pleaded Sri Rama to protect them.

Sri Rama, singlehandedly came forward taking his bow. The whole creation was waiting with bated breath; this is a insight when we are faced with problems, they seem enormous, endless and armed to the teeth.
Sri Rama started showering arrows on the sea of Rakshasas. The whole army was being sorched by Sri Rama's arrows. Valmiki Ramayana actually details out "persistance of vision". Sri Rama was taking the arrow out of the quiver, fixing it on his bow and firing the arrow; but he was doing this with such speed; people could just see a circle.
The created beings saw Sri Rama as a discus. Sri Rama started moving around the battlefield with such speed, that people started seeing Sri Rama everywhere, they would see Sri Rama in one place, another instant in another place, suddenly they would see Sri Rama all over, sometimes all the Sri Ramas would merge into one, sometimes Sri Rama would not be seen at all. All the time the Rakshasas were being slaughtered all over.
Sri Rama appeared in all the main directions and all intermediate directions, Sri Rama was seen on the ground, in the sky, wherever the eye can see Sri Rama could be seen. Firing multitude of arrows Sri Rama decimated the Rakshasa army.
Within seconds, the whole army was finished with a few survivors.

So no matter how much, what or how deep your troubles; Sri Rama can solve them in an instant.

Hanuman, the Kapi Sena and the Devatas in heavens rejoiced on this feat of Sri Rama, this leela of Sri Rama gave them immense joy.
* Note: Leelas of Sri Hari bring immense joy to his devotees and misery for Sri Hari dweshis or asuras.

The demons could not behold Sri Rama just an asura cannot understand that Sri Hari is the internal controller of his senses.

Valmiki Ramayana has one statement I want to clarify.

After this feat, Sri Rama mentions that this feat is achievable by himself and "tryambakasya". I have used the word "tryambakasya" because most translators will translate it to Rudra Devaru.

Tryambaka - Try+ambaka = 3 + mothers(main) or 3 + eyes(alternate)

The main meaning of ambaka is mother; i.e. one having 3 mothers. With this meaning; the person refered to is Sri Rama.
Similarly even if the meaning is taken as eyes, the meaning is Sri Narasimha devaru (see prayer of Prahalad to Sri Narasimha). Because, bimba Sri Narasimha has three eyes, pratibimba Sri Rudra Devaru also has 3 eyes.

One way I feel to interpret this, is Sri Rama is telling that he is no different from Sri LaxmiNarasimha Devaru. Sri LaxmiNarasimha Devaru proved that Sri Hari is present everywhere and destroyed the entire demons headed by hiranyakashipu.
Similarly in this event Sri Rama, showed that he is present everywhere and destroyed the entire demon army.

Purandara Dasaru has captured this event in the composition.

alli nODalu rAma illi nODalu rAma |
ellelli nODidaralli shrIrAma ||

You can see Rama here, you can see Rama there |
Wherever the eye can see, you see Sri Rama ||

Full song is present at
http://www.aarshavani.org/mainpage/text/allinodaluramaenglish.html

Another form of interpretation is that since Sri Rama is Vasudev roop of Paramatma.

***** Vasudeva *******
‘Vasu’ means one who covers everywhere , everything . God Srinivasa covers us like a sheet and protects us from external dangers and calamities . He regulates the entire universe by being outside and inside it . Thus he is vasudev .

Va means one with complete strength. ‘asu’ means one who controls everyone . ‘de ‘ means one who gives everything and ‘va’ again here means one who is present everywhere . Being present everywhere , he controls everyone and gives whatever wished for to those who pray him . Thus Srinivas is vasudev .

Also the Sri Venkateshawara in Tirumala is in Vasudeva roopa (moksha pradayaka roopa)

***** ********** *******

So the lyrics are relevant for the context as well as otherwise.

Carnatic Sangeeta Pitamaha Sri Purandara Dasarige Namon Namaha !

Bharati Ramana Mukhya Prana antargata Sri Krishnaarpnamastu !

Jai Bharateesha,
Hrishikesh

Refutation of Modern Meditations

2010-12-22T09:13:00.000-08:00

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

Sundara Kanda (Adhyaya VII of MahaBharata Tatparya Nirnaya)

2010-12-16T02:38:00.000-08:00

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

Teertha Prabanda

2010-12-13T05:27:00.000-08:00

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.

BEST-OF-THE-WEB

Sri VijayDasaru Katte at Chippagiri

2010-12-08T13:56:00.000-08:00

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

Bhagyada Lakshmi BaraAmma

2010-11-19T04:34:00.000-08:00

Jai Bedi Anjaneya!!!!
HARE SRINIVASA !!!!

Jai Bedi Anjaneya!!!!
HARE SRINIVASA !!!!

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.

HARI SARVOTHAMMA !!!! VAYU JEEVOTHAMMA !!!!

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
(bhAgyada)
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.

(bhAgyada)

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
(bhAgyada)
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
(bhAgyada)
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 !
(bhAgyada)

Jai Bharateesha,
Hrishikesh

1000+ HITS !!!!

2010-11-18T03:13:00.000-08:00

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.

Background
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.
http://www.tatvavada.org/nyayamritam (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.

Comments
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

http://harivayustuti.wordpress.com

Contact

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

Jai Bharateesha,
Hrishikesh

Vijaya Kavacha - Smarisi badukiro

2010-11-16T03:22:00.000-08:00

Jai Bedi Ajaneya,
Hare Srinivasa !!!

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

English

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||

Kannada

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

Devanagiri

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 |

Translation

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,
Hrishikesh

Sri VijayaDasaru

2010-11-15T12:31:00.000-08:00

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 !

Background

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.

Aparoksha

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.

Conclusion

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,
Hrishikesh

BrahmaSutra -I

2010-11-12T13:21:00.001-08:00

Jai Bharateesha !
Brahma Sutra !!!
This used to be one of the most coveted topics during my youth, we would attend Bannanje’s lectures and many more Swamiji’s too trying to understand. So with Badarayana’s blessings here goes !!!
The loss of Sanskrit literate people has hit our culture at it’s very core. We have to rely on English Translations by foreign authors to learn our own culture. The beauty of BrahmaSutras is minimum syllables expand into so many Vedic texts; really can be appreciated.
I, myself am not Sanskrit literate, but recently I’ve been getting more and more material and with Vyasarayaru placing his hand on my head I’ve been able to read some material.

Introduction

Vedas are apourusheya, anant; infinte. Vedas are called the mind of God ! The Vedas are eternal. In kaliyuga, the capacity of the people diminishes, due to the effect of kali. So Supreme God Narayana himself took the incarnation of Sri VedaVyasa; grouped the Vedas into four, twenty four, hundred and one, one thousand etc.
There are various interpretation for each verse, its the vedanta which interpretes according to the seer who professes a precis of Vedas.
To get a more expanded meaning of Vedas; Veda Vyasa composed the Brahma Sutras. So the Vedas now become an interpretation of Brahma Sutra. The central objective of the BrahmaSturas is to describe the GunaPariPurna Brahman.
Atharvana Upanishad says: If same body of literature for ex. RigVed is AparVidya when it is comprehended in the ritualistic sense and ParaVidya when “Akshara or Brahman or Vishnu is comprehended as it’s main import.
Brahmasutra therefore is ParaVidya.
Vedas are the Nirnaya and BrahmaSutras are the Nirnayaka.
For ex. I’st sutra : Om Om aTHato brahhma jignyaasaa Om
Translation : The translation you will find by english authors/translators will be
One should enquire about God.?
The actual number of questions sprout from this sutra.
SriMadAcharya mentions the following categories:
Jignyasa - Who should enquire about God? Why should one enquire about God? What is the subject of enquiry? Who is the subject ? What does the subject represent? What is the mode of enquiry ?
Anubandha – Is it binding? What is the binding?
chatushtaya

adhikarana vishaya – Who has the right to ask?
Sambhanda – Whom does the question pertain to ?
prayojana etc – What is justification of the result? What is the use?
Etc….so on and so forth.
Next each of these questions, will be answered across multiple references across Vedanta which do not dispute among themselves. Each of those meanings then can have similar references. In this way, entire Vedanta become Vyakhana for BrahmaSutras and Vedas should be understood based on Brahmasutras only.
The BrahmaSutra is divided in to four chapters each having sections.
Adhyaya 1# Samanvaya Adhyaya
Adhyaya 2#Avirodha Adhyaya
Adhyaya 3#Sadhana Adhyaya
Adhyaya 4#Phala Adhyaya
What does Brahma Sutra contain?
Brahma Sutra is collection of 564 sutras. (others combine some sutras: Sri Ramanuja counts 545 and shankara 555). Each Sutra is very small
For ex. I’st sutra : Om Om aTHato brahhma jignyaasaa Om
What is a Sutra ?
A sutra can compared to a thread. This is how the word “suture” is derived. Threads which can be used to stitch.
What is the definition for a Sutra?
SriMadAcharya gives a compact definition of Sutras.
Alpa aksharam snigdgandam saarvadvishvatomukham
Astobamanavadam cha sutram sutravido viduhu !
A Sutra should have minimum letters. Should clear all doubts, should make a special point, it should cover the point concerned noting it’s occurances in all branches of Veda, it should not contain meaningless syllables and should not have corrupt expressions.

Jai Bharateesha,
Hrishikesh

Aparoksha Gynana

2010-11-10T01:43:00.000-08:00

Jai VijayaRaya !!!
Jai VyasaRaya !!!
Jai Bedi Anjaneya !!!
HARE SRINIVASA !!!

There are a lot of abstract concepts and technical terms, which can be illustrated with help of example. I’m limiting the scope to the concept of “Aparoksha Gynana” only.
I want to take the worldly example of Music for this illustration
1) What is Paroksha Gynana?
Let’s say a senior AIR Class I singer is Paroksha Gyana;
i.e. a person who knows all the raagas; one who can sing effortlessly; one who conciously hits every note in the raaga in sur, etc. Technically perfect singer.
2) What is Aparoksha Gynana?
A “Pandit” or “Ustad” level is Aparoksha Gynana; one can experience God in their performance. It just mesemerizes you and transports you somewhere.
Both are established, well trained and perfect singers; but there is a difference between them. One has to conciously maintain his sur, taal, pronounciation etc.
Whereas the other even when he is overcome with emotion; his singing is perfect.
Purundara Dasa, Vijay Dasarau and the Dasa Parampara are all Aproksha Gynani’s all their songs are compositions are instantaneous; on the spot overflow of emotions.
Their structures however are extremely complex. There has to be a x number vowels, y number of consonants, z number of letters per line. It has to be in meter, in raga etc.
All this while maintaining the meaning, referencing scriptures and conveying the emotion. This type and calibre of compositions are possible only with Aparoksha Gynana.
Now let us take practical examples; for Aparoksha Gynana Sadhana.
Let us say I’m a pathetic besura singer; aspiring to be an Ustad, what is my roadmap ?
First step is daily practice or riaz (Sandhyavandana)
Develop an ear for music (Listening to Shastras)
Making sure I practice more and more (Increasing japa, tapa, vrata, dharma)
Never leave daily riaz. (Sandhyavandana)
Take care of the following things
- not eating outside food that will harm my throat (eating only Satvik food)
- making sure I don’t expose my throat (taking care of health)
- not showing off (niyama)
- until the voice gets accustomed to a specific style of singing. Not trying too many things (Maintaining discipline)
- Hear lots of high quality songs
- Maintain contact with other aspirants in music ( Satsang )
- Increasing practice hours
- Learning new ragas (more Gynana gives more range, more ananda, more confidence )
After years and years of practice, a stage comes when Paroksha Gynana is achieved. But practice does not stop; the intensity increases.
Now nothing else matters, just being immersed and surrounded by music is sufficient.
[ With Gynana, all material desires are cut down, vairagya and bhakti increase tremendously. ]
Now during a performance, if a few notes are missed; people will accept it saying the overall performance is good, minor things don’t matter.
[ While doing a dharma karya, minor lopas are ignored ]
But these small mistakes should not be tolerated while learning; learning has to be practiced with perfection.
If we hear some besura on tv, what do we do? Change channel immidiately.
When we don’t tolerate imperfections in singing, why we should we tolerate in pooja?
When we are inviting God, why be lethargic and anything goes attitude.
I hope this clears the concept of Sadhane and Aparoksha Gnana. I have maintained a very general and broad outlook for this explaination.
More technical details to follow. I want to close this article with the statement.
Paroksha Gynana sadhane is in our hands, keep doing this sadhane.
Aparoksha Gynana is the fruit which is granted by Shri Hari alone.

Bedi Anjaneya antargata Sri Krishnarpanamastu,
Hrishikesh

How To Eat ? Pancha Prana Ahuti

2010-11-05T13:17:00.001-07:00

Jai Vijayraya !
Jai Vyasaraya !
Jai Bedi Anjaneya !
HARE SRINIVASA !!!!

I've started implementing this only recently; thought of sharing this with the readers.

Every person has Vaishwanara roopa parmatma in them. All their lusture, shine and superirority is seen in the body is because of Vaishwanara only.

Nowadays diets are extremely popular. Nutrition, health food, salads, counting calories, list goes on and on.

Not one method talks about Sri Hari dhyana. Sri Hari responsible for the sun, rain, grain, fire, food, money, occasion, health, state of mind, time, company, etc.
In every party, we thank the host for organizing the party. If this can be done, how can we forget Sri Hari while eating ? He is providing us everything for countless of births. How can we forget him?

SriMadacharaya Tattvavada's Eating guidelines

Meat/Fish/Eggs to be strictly avoided, maybe obvious to some, maybe not :) KaliYuga all these are banned.
Onion, Garlic - Strictly avoided
Tomato, Carrot, BeetRoot, Drumsticks - To be avoided

Eating Procedure

Because of effect of kaliyuga, people have to eat wherever possible.
The dhyana mentioned below, each morsel reaches Vaishwanara through Mukhya Prana; so maintain satvik food to the best of your abilities.
Sri Hari will overlook lopas and helplessness(not for banned items); but don't make that an excuse.

Bhojana is to treated like a Yagna !!! Whatever you put in mouth, offer to bimba Sri Hari; let Sri Hari assimilate it and supply you with the energy.
Naham Karta Hari Karta !!! If Sri Hari process the food, you will get back only the best Sattva nutrition.

If your meal has rice, eat five morsels of plain rice as mentioned below. If your meal does not have rice; eat five morsels of whatever you have in your plate.

Pancha Prana Ahuti

Morsel 1# Om Pranaya Swaha
i) Security Guard for East is satisfied
ii ) Abhimana Devata for Prana Vayu is satisfied
iii) Then Surya is satisfied
iv) Then Presiding Devata for eyes is satisfied
v) Then Diety for Surya Mandala is satisfied
Like this Sri Hari roopas in Surya are satisfied
vi) Then 'dyu' namaka Bharati Devi is satisfied
vii) Then Mukhya Prana is satisfied
viii) Then MahaLakshmi is satisfied
ix) Then SatChitAnanda VaishwaNara roopa of Sri Hari is satisfied

Morsel 2# Om Apanaya Swaha
i) Security Guard for West is satisfied
ii ) Abhimana Devata for Apana Vayu is satisfied
iii) Presiding Deity for Agni is satisfied
Like this Sri Hari present in 3 forms in Agni is satisfied
v) "Dhara Devi" influenced by Sri MahaLaxmi is satisfied
vi) Akasa Abhmimanini Bharati Devi is satisfied
vii) Then Mukhya Prana is satisfied
viii) Then MahaLakshmi is satisfied
ix) Then ChiDAnanda VaishwaNara roopa of Sri Hari is satisfied

Morsel 3# Om Vyanaya Swaha
i) Security Guard for South is satisfied
ii ) Abhimana Devata for Vyanaya Vayu is satisfied
iii) Presiding deity for hearing
iv) Mandalas presiding deity
v) Presiding Deity for Chandra is satisfied
Like this Sri Hari present in 3 forms in Chandra is satisfied
vii) "Din" namaka Bharati Devi is satisfied
viii) Then Mukhya Prana is satisfied
ix) Then MahaLakshmi is satisfied
x) Then ChiDAnanda VaishwaNara roopa of Sri Hari is satisfied

Morsel 4# Om Udanaya Swaha
i) Security Guard for Upper Direction is satisfied
ii ) Abhimana Devata for Bhuta Vayu is satisfied
iii) Presiding deity for Akasha is satisfied
iv) Then Mukhya Prana in three roopas is satisfied
v) Then MahaLakshmi is satisfied
vi) Then ChiDAnanda VaishwaNara roopa of Sri Hari is satisfied

Morsel 5# Om Samanaya Swaha
i) Security Guard for Northern Direction is satisfied
ii ) Abhimana Devata for Udana Vayu is satisfied
iii) Presiding Deity for Parjanya Abhmani is satisfied
Like this Sri Hari present in 3 forms in Indra is satisfied
iv) Vidytu Abhmimanini Bharati Devi is satisfied
v) Then Mukhya Prana is satisfied
vi) Then MahaLakshmi is satisfied
vii) Then ChiDAnanda VaishwaNara roopa of Sri Hari is satisfied

Then Sri Hari present in 72,000 nadi's is pleased.

Tato Yajmana Truptihi !!!
Like this the Master is pleased

Narayna and Annirudha roopas remain in others to supply shakti,
Sankarshana and Pradyumna roopas are present in the body to supply shakti to eat
Vasudeva roopi Paramatma supplies avakasha or intervals

Vayu with all vedas always extols Vaishwanara !

Whoever understands Vaishwanara, even if he offers food to Chandala he gets phala because it is like a direct homa being performed in the Vaishwanara roopi

Everyday Vaishwanar roopi Paramatma should be remembered in the stomach and then Ahutis should be submitted !

How true is "Naham Karta, Hari Karta" !!!

Jai Bharateesha,
Hrishikesh

Sri Vishnu Sahasra Nama

2010-11-05T02:47:00.000-07:00

Jai Vijayaraya,
Jai VyasaRaya,
Jai Bedi Anjaneya,
Hare Srinivasa !!!
Since the topic of Sri Vishnu SahasraNama has been raised. Few pointers on this
Learned readers please point out any mistakes, I'm ever ready to learn.
SriMadAchaya mentions that there are at least a 100 meanings for each word in Sri Vishnu Sahasranama, when challanged; he demonstrates 100 meanings of 1st word Vishvam. He asks the scholars to repeat whatever he said, they fall at his feet. This was a revolutionary discovery at that time ! People were shocked to see the depth of knowledge !!!
Each word of Sahasranama has immense depth.
Vishvam
- Pranava first part (out of eight ) "Aa"kar roopa is Vishwa
- Bimba moorthy of Sri Ganesh
- This is the first word of Sahasranama
- the pratibimba i.e. Sri Ganesh is worshiped first ( Because of above reasons )
- Roopa of Sri Hari present in right eye.
- Central head of Elephant (pratibimba Sri Ganesh has Elephant head); 9 human heads to left and 9 human heads to right.
- Protects jiva during jagrat avasta or waking state.
- One who pervades the Universe Vis- to enter ; one who enters the universe and prevades it. [Purusha evedam vishvam]
- PariPoorna - Vishvam means krthsnam in amarkosha ; Sri Hari is poorna in every aspect
- Vishwam means transendence and imminence - Transendence - Trivikrama avataar and imminence - Narasimha avataara, similarly means Vamana Avataara as well
- Matsya avataara - Mundaka Upanishad says, ‘ brahma vedam visvam varishtam,’ hence visvam means Veda; one who rescued the Vedas from hyagrivasura
- Varaha Avataara - Varaha avataara is described as mahaavaraaho visvaathma
- Koorma Avataara - reference through AadiKoorma who bears the VayuKoorma and Aadishesha who in turns bears the universe.
- Parshuram Avataara - as he travelled the whole world conquering kings during his DigVijaya
- Sri RamaAvataara - Vishvam - Veda - which is authority on Dharma - Sri Rama - Vigrahavan Dharma - embodiment of Dharma
- Sri Krishna Avataara - Poorna and All Prevailing - Sri Krishna has displayed Vishwaroopa avataaras to show that he is PariPoorna and also lilas of All Pervasiveness

This is just a sample imagine each word in the Sahasranama having such depth. Hence Rudra Devaru says - Soham ekana shlokena - Understanding and reciting even one shloka with devotion will grant all results.
In TantraSaraSangraha SriMadAcharya explains each and every alphabet and sound has a paramatma roopa associated with it. So I'll just give an example.
Splitting of words -
#1 ) Vishwam = Va + ee + sh + va + am = Varaha + eKAtma + shadguNa+Varaha+antaH
With these roopas you can explain each roopa , explain their position and explain different permutations and combinations.
Varaha is Yagna roopa, ....
#2) Vishwam = Vi + sh + Vam = Vishnu (Vi is abbreviation for Vishnu) + shadguNa + Veda Vyasa (Vam is beeja mantra for Sri Hari Veda Vyasa roopa. Vam VedaVysaya Namaha, Vam is beeja mantra for amrutha)
Each way you split it gives many meanings for each split.
HariPrasad has with great earnest compiled a wonderful website dedicated to Sri Vishnu Sahasra Nama. Please visit this site as well, it has a lot of material for learning Sri Vishnu Sahasra Nama.
http://vishnusahasranama.wordpress.com

BharatiRamanaMukhyaPranaAntarGata SriKrishnarpanamastu,
Hrishikesh

Boons

2010-11-04T10:37:00.000-07:00

Jai VijayaRaya !
Jai Bedi Anjaneya !
Hare Srinivasa !!!!

People in the debates, have often quoted this warrior had this boon, that boon and therefore he was invincible etc. I'll try to simply the concept of boons.

This is where the concept of Taratamya comes into play. A boon by a lesser deity can be overtaken by a higher deity. Sometimes they take over, sometimes they don't; depending on the situation.

Taratamya
************
*******************
Sri Hari - MahaLaxmi
********************
====================
Brahma - Saraswathi
Vayu Bharati Devi
+++ParaShukla Trayaru+++++
====================
Garuda
Sesha
Rudra
====================
Indra

Now coming to the practical example, if a district court passes a judgement to imprison someone the police have to arrest. The law says so; officers are under law and have to according to it. But if High Court orders his release, inspite of District Court orders, High Court orders will be carried out. No one in the whole state can oppose the decision. But if SUpreme Court decides to dismiss case without any prejudice; then even High Court has to obey.

All orders, same person, different judgements which one is obeyed ?

Now coming back to the boons.

It's not enough if someone has a boon, it's also important to see who has given the boon. If a Police Commisioner wants to inspect a place, you cannot wave a inspectors no entry order. The Commisoner will just override the order.

Similarly crores of rakshasas had boons of immortality from Rudra Devaru, but when Vayu encounters them as Hanuman or Bheema he can overtake them thus proving his superirority over Rudra Devaru.

He overtakes even Brahma Devaru's vara of immortality to rakshasas; because he is the same kaksha [same department]

If this is the case for Vayu; then what needs to be said for the sarva-tantra-swatantra Sri Hari !!! It is a henious sin to think Sri Hari is affected by curses of Rishi's or anyone else.

Out of his mercy for his devotees, Sri Hari "acts" out the curses of his devotees with a much bigger agenda. Ex. Sri Hari enacted Brighu Maharishi's curse and today we a kshetra like Tirumala.

This should also clear up why smaller people should not curser bigger people. What will happen if a Thalisdar issues a transfer order of a District Commisioner ? He will get a dismiss letter back, which he will have to obey.

Just because they can override, does'nt mean the devatas will override every boon. They override whenever necessary; that does'nt mean that they can't everytime. If they override every boon of lower devatas/rishi's, then people will not respect their sayings. So a balance is maintained and overriding is done whenever essential.

Mahabharata is full of clash of boons, whose boon prevails why? can be explained only through Taratamya and Sri Hari Sankalpa which gives a crystal clear explaination, gives true Gynana and removes all doubt.

The last concept is the scope of boons. Boons are like garuntees; for example, Prahalad's aunt gets a boon from Brahma to be fireproof. When enters the fire with Prahalad, Prahlad is saved, but she is burnt. Brahma Devaru explains that the vara was for her protection and not a destructive use.

Let's say you buy a watch which comes with a garuntee; if you take the watch out and throw the watch down in front of the store counter and demand a replacement because of the guarantee will you get it ? The guarantee is for regular wear and tear and in cases of accidents. Same for insurance claims; if it's delibrate they are void.

Boons are validate and upheld, only if they are inline with Sri Hari sankalpa.

Any Mistakes are solely mine.

Jai Bharateesha,
Hrishikesh

Hari Vayu Stuti

2010-10-29T14:06:00.000-07:00

By the grace of Sri Hari Vayu.

I have started a blog for Sri Hari Vayu Stuti

http://harivayustuti.wordpress.com

Five Elements

2010-10-29T03:53:00.000-07:00

The 5 elements Earth, Water, Fire, Air and Ether

The base 3 chakras represent earth water and fire.

Let's take an example of plants, it has roots. The roots "ground" the plant, provide support and nutrition. It absorbs its nutrients and water, through the earth elements. Here earth represents the grounding and nutritional aspect.

The nutrition absorbed by the earth element is then absorbed and distributed throughout the plant body by the water element i.e. the capillary system. Water here represents the flow of nutrition and the system of dissemination.

Fire, is the symbol of transformation. The fire element here represents the conversion of the nutrition into fruits, flowers, leaves, thorns, roots etc.

Fire in humans, is the energy that generates blood and flesh and strengthens the body based on the food we eat.

In humans earth represents grounding.

Good Grounding -> Down to earth, at ease at any part of the world, wants to draw energy from the universe, not dependent on others,

Publish Post

provides help to others

Bad Grounding -> head in 9th cloud :) , tries to hang onto others, draws energy from others

Water

Good Water Element -> Free flowing ideas, moves on quickly, channalizes energy and organized

Bad Water Element -> Could mean too much earth element, doesn't move on quickly Or

Could mean too much fire element, burns up energy before has chance to use it

Fire

Good Fire Element ->

1) Extrovert, loud mouthed, wants ppl to notice them, talks a lot, universe rotates around them attitude, always creates a disturbance in surroundings, revengful.
OR
2) Introvert, results producing, strong personality, wants to go in one direction, even if the universe wants to go the other way.

Bad Fire Element -> Indigestion, meek, easily swayed, will give a lot of importance to ppl with good fire element.

All these elements should be in balance. Too much earth in water creates potholes, too much water on earth makes it swampy, too much fire in water will evaporate it, too much fire on earth dry up the earth, too much water will put out fire, too much earth and the fire cannot burn properly.

Each element should be developed and not interfere with the working of the other elements and work in symposium.

If the fire element is too strong and earth and water elements are not fully developed. People will tend to keep their fires burning by taking from other peoples fires i.e. they cannot take nutrition from earth and assimilate it. Ex. Robbers

To be continued ....

Yajur Veda - Madhwa Sampradaya - Sandhyavandanam

2010-10-21T08:45:00.000-07:00

Sri Gurubhaya Namah !
Sri Madhacharya Namaha !
Sri Vyasaraya Namaha !
Sri Vadirajaya Namaha !
Sri Purudandara Dasare Namaha !
Sri VijayDasara Namaha !
Hari Om !

[ Keep 2 vessels with water PP1 and PP2, one spoon and one vessel to collect water AP1.
Take water from PP1 , for achamane, with left hand using spoon onto your right palm and sip water and wash right hand in AP1.
For Argya and Tarpana, hold PP2 with two hands and pour water into into AP1]

For Full Audio
http://www.kannadaaudio.com/Songs/Devotional/home/Yajurveda%28MadhwaSampradya%29SandhyaVandanam.php

A nice kannada discourse for the details and inspiration for Sandhyavandane
http://vyasamadhwa.org/upanyasa/UpanayanaGayatri/UPANAYANA.MP3

This "CD" should be available in all devotional CD shops. Please buy it if you get the chance.

Prokshane
Apavitra pavitro va sarravastham Gathopivaha yesmareth pundarikakasham sabha hyaa bhyanthara shuchihi

Achamane
( Sip water three times chanting each of the following )
Om keshavaya svaha [ Shreesha Keshava - Dosha rashi nasha,
Katru Keshava - Satya patisuvodhu,
Adi Keshava - Mukti koduva ]
Om naarayana svaha [ Naarayana - Maran samaydalli Hari Smaraane; Ajamila ]
Om maadavaya svaha [ Madhava - Yamana bhada bidisu through Gyana]
( Wash hand with this )
Om govindaya namaha [ Govinda - Bahavada Bandha Bidisu ]

Om vishvanenamaha [ Vishnu - Srishti ollege kashta bidisu ]
Om madhusudhanayanamaha [ Madhusudana - Hridaya dalli hudagisaya ]
Om trivikramayanamaha [Trivikrama - Yamana bhada bidisu by destroying papa]
Om vaamanayanamaha [Vamana - Ninna Nama premadinda paadiso ]
Om sridharayanamaha [Shridhara - hrudayalli sadan maado ]
Om hrishikeshayanamaha [ Hrishikesha - do not neglect me, thinking I'm interested in mundane pleasures ]
Om padmanabhayanamaha [Padmanabha - Geddu Kopa, Buddhi Toru ]
Om damodarayanamaha [ Damodara - Ninna Nama jivha dalli niliso ]
Om sankarshanayamaha [ Sankarashana - Nanna kinkara aagi maadkolo ]
Om vaasudevayanamaha [ Vaasudeva - Please ensure no hurt comes to me, as I'm your servant no matter what birth I take ]
Om pradhyumnayanamaha [ Pradyumane - Hridaya Tiddi Shudda maadu ]
Om anirudhayanamaha [ Annirudhane - Yennage mukti palisu ]
Om purushothamayanamaha [ Purushottamma - Ninna charandalli iddu ]
Om adhokshajayanamaha [ Adokshaja - Beda maadi noddadiro ]
Om narasimhayanamaha [ Narasimhana - Baara haakiruve ninage ]
Om achuttayanamaha [ Achyuta - Sanchita paapa, kinchita peeda kallisu ]
Om janardanayanamaha [ Janardhana - heena buddhi bidisu ]
Om upendrayanamaha [ Upendra - Krupe maadi kshamiso ]
Om hareyanamaha [ Shri Hare - Nanna ninna bhakatara jyotege iddu ]
Om srikrishnayanamaha [ Shri Krishna - Innu huttisibeda, huttisidake nammana palisu ]

Pranayama

Pranavasya ParaBrahmaRishi, Paramatma Devata,
Devi Gayatri chandaha, Pranayame viniyogaha

Om Bhoohu
Om Bhuvaha
Om Suvaha
Om Maha
Om Janaha
Om Thapaha
Om Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath

Om Apa
Jyothi raso
Amrutham brahma
Bhoor buvasuvarom

Sankalapa

Shube shobane muhurte,
adya Brahmana,
dvitiya parardhe,
Shri Shweta Varaha kalpe,
Vaivasvata manvantare,
ashtavim shatime,
kaliyuge pratama charane,
kaliyuge pratama pade,
Bharata varshe,
Bharata kande,
jambud dvipe,
godavariya dakshine tere,
shalivahana shake,
baudha avatare,
ramakshetre,
asmin vartaman yena
... samvatsare,
...ayane,
...ritu,
... maase,
... pakshe,
... tithoe,
...vasare,
shuba nakshatra,
shuba yoga,
shuba karana,
evam guna visheshana,
vishistayam,
shuba tithoe,
BharatiRamana Mukhyaprana-antargata savitru namaka Sri Lakshmi Narayana prernaya,
savitru namaka Sri Lakshmi Narayana prityartham ....* sandhyam upashishye

* pratah - morning, madhyana - afternoon, sayam - evening

Marjanam

Aapo hishta mayo bhuva ,
thana oorje dadha thana ,
Mahe ranaaya chakshase ,
Yova shiva thamo rasa ,
Thasya bhajaya thehana ,
usatheeriva mathara ,
Thasma aranga mamavo,
Yasya kshayaya jinwadha ,
Aapo janayadha jana

Jalbi Mantranam

* Morning
Sooryascha ma manyuscha manyu patayascha manyukruthebhya.
Paapebhyo rakshantham
Yad rathrya papa ma karsham
Manasa vacha hasthabhyam padbhyam udarena sisnaa
Rathri sthadha valumbathu
Yad kincha duritham mayi
Idham aham mam amrutha yonau
Soorya jyothishi juhomi swaha

* Afternoon
Aapa punanthu prithweem, prithwee pootha punathu maam
Punanthu brahmanaspathir brahma pootha punathu maam
Yad uchishta mabhojyam yadhwa ducharitham mama
Sarvam punanthu mamopa asatham cha prathigraham swaha

* Evening
Agnischa ma manyuscha manyu pathayascha manyu kruthebhya
Papebhyo rakshantham
Yadahna papama karsham
Manasa vaacha hasthabhyam
Padbhyam udarena sisna
Ahasthada valumbathu
Yad kinchid duritham mayi
Idamaham maam amrutha yonau
Sathye jyothishi juhomi swaha

Achamane
( Sip water three times chanting each of the following )
Om keshavaya svaha [ Shreesha Keshava - Dosha rashi nasha,
Katru Keshava - Satya patisuvodhu,
Adi Keshava - Mukti koduva ]
Om naarayana svaha [ Naarayana - Maran samaydalli Hari Smaraane; Ajamila ]
Om maadavaya svaha [ Madhava - Yamana bhada bidisu through Gyana]
( Wash hand with this )
Om govindaya namaha [ Govinda - Bahavada Bandha Bidisu ]

Om vishvanenamaha [ Vishnu - Srishti ollege kashta bidisu ]
Om madhusudhanayanamaha [ Madhusudana - Hridaya dalli hudagisaya ]
Om trivikramayanamaha [Trivikrama - Yamana bhada bidisu by destroying papa]
Om vaamanayanamaha [Vamana - Ninna Nama premadinda paadiso ]
Om sridharayanamaha [Shridhara - hrudayalli sadan maado ]
Om hrishikeshayanamaha [ Hrishikesha - do not neglect me, thinking I'm interested in mundane pleasures ]
Om padmanabhayanamaha [Padmanabha - Geddu Kopa, Buddhi Toru ]
Om damodarayanamaha [ Damodara - Ninna Nama jivha dalli niliso ]
Om sankarshanayamaha [ Sankarashana - Nanna kinkara aagi maadkolo ]
Om vaasudevayanamaha [ Vaasudeva - Please ensure no hurt comes to me, as I'm your servant no matter what birth I take ]
Om pradhyumnayanamaha [ Pradyumane - Hridaya Tiddi Shudda maadu ]
Om anirudhayanamaha [ Annirudhane - Yennage mukti palisu ]
Om purushothamayanamaha [ Purushottamma - Ninna charandalli iddu ]
Om adhokshajayanamaha [ Adokshaja - Beda maadi noddadiro ]
Om narasimhayanamaha [ Narasimhana - Baara haakiruve ninage ]
Om achuttayanamaha [ Achyuta - Sanchita paapa, kinchita peeda kallisu ]
Om janardanayanamaha [ Janardhana - heena buddhi bidisu ]
Om upendrayanamaha [ Upendra - Krupe maadi kshamiso ]
Om hareyanamaha [ Shri Hare - Nanna ninna bhakatara jyotege iddu ]
Om srikrishnayanamaha [ Shri Krishna - Innu huttisibeda, huttisidake nammana palisu ]

Punar Marjanam

Om dadhi-kraavNNo akaarishhaM,
jishhNor-ashvasya vaajinaH,
surabhi no mukhaa-karataha,
praNa aayuumshhi taarishhataha,
Aapo hishta mayo bhuva ,
thana oorje dadha thana ,
Mahe ranaaya chakshase ,
Yova shiva thamo rasa ,
Thasya bhajaya thehana ,
usatheeriva mathara ,
Thasma aranga mamavo,
Yasya kshayaya jinwadha ,
Aapo janayadha jana

Hiranyavarna suchaya pavakah
yaasujathaha kashyapyoya swindriyaha
agninya-garbham dhadhire viroopa sthaana
aapasha shaaga syonaa bhavanthu
Yasagam rajavaruno yathi madhye
sathyanruthe avapaashayam jaananam
madhyaschyu thasshuchayo ya paavakah
sthaana aapasha shaaga syonaa bhavanthu
Yasaam devadri krunavanthi
bhaksham ya antharikshe
bhavutha bhavanthi
yakshyam ya pruthvim
paayasom dhanthi shukraha sthaana
aapasha shaaga syonaa bhavanthu

Smelling of Water
( Pour water in hand )
Shivena maa chakshu sha paashyatha
aapa shvayah tanvoh paasprishathaha
pracham may sarvagyam agnigum
raapi sushaadhou huveo mai varchobala mogo nidathaha
( Smell water and keep it )
drupada diven munchatu
( leave the water )

( Pour water in hand )
Drupada diven mumuchanmaha asmin asyadi...[To be updated]
( Smell water and leave )

Achamane
( Sip water three times chanting each of the following )
Om keshavaya svaha [ Shreesha Keshava - Dosha rashi nasha,
Katru Keshava - Satya patisuvodhu,
Adi Keshava - Mukti koduva ]
Om naarayana svaha [ Naarayana - Maran samaydalli Hari Smaraane; Ajamila ]
Om maadavaya svaha [ Madhava - Yamana bhada bidisu through Gyana]
( Wash hand with this )
Om govindaya namaha [ Govinda - Bahavada Bandha Bidisu ]

Om vishvanenamaha [ Vishnu - Srishti ollege kashta bidisu ]
Om madhusudhanayanamaha [ Madhusudana - Hridaya dalli hudagisaya ]
Om trivikramayanamaha [Trivikrama - Yamana bhada bidisu by destroying papa]
Om vaamanayanamaha [Vamana - Ninna Nama premadinda paadiso ]
Om sridharayanamaha [Shridhara - hrudayalli sadan maado ]
Om hrishikeshayanamaha [ Hrishikesha - do not neglect me, thinking I'm interested in mundane pleasures ]
Om padmanabhayanamaha [Padmanabha - Geddu Kopa, Buddhi Toru ]
Om damodarayanamaha [ Damodara - Ninna Nama jivha dalli niliso ]
Om sankarshanayamaha [ Sankarashana - Nanna kinkara aagi maadkolo ]
Om vaasudevayanamaha [ Vaasudeva - Please ensure no hurt comes to me, as I'm your servant no matter what birth I take ]
Om pradhyumnayanamaha [ Pradyumane - Hridaya Tiddi Shudda maadu ]
Om anirudhayanamaha [ Annirudhane - Yennage mukti palisu ]
Om purushothamayanamaha [ Purushottamma - Ninna charandalli iddu ]
Om adhokshajayanamaha [ Adokshaja - Beda maadi noddadiro ]
Om narasimhayanamaha [ Narasimhana - Baara haakiruve ninage ]
Om achuttayanamaha [ Achyuta - Sanchita paapa, kinchita peeda kallisu ]
Om janardanayanamaha [ Janardhana - heena buddhi bidisu ]
Om upendrayanamaha [ Upendra - Krupe maadi kshamiso ]
Om hareyanamaha [ Shri Hare - Nanna ninna bhakatara jyotege iddu ]
Om srikrishnayanamaha [ Shri Krishna - Innu huttisibeda, huttisidake nammana palisu ]

Pranayama

Om Bhoohu
Om Bhuvaha
Ogum Suvaha
Om Maha
Om Janaha
Om Thapaha
Om Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath

Om Apa
Jyothj raso
Amrutham brahma
Bhoor buva suvarom

Argya Sankalpa

Shube shobane muhurte,
adya Brahmana,
dvitiya parardhe,
Shri Shweta Varaha kalpe,
Vaivasvata manvantare,
ashtavim shatime,
kaliyuge pratama charane,
kaliyuge pratama pade,
Bharata varshe,
Bharata kande,
jambud dvipe,
godavariya dakshine tere,
shalivahana shake,
baudha avatare,
ramakshetre,
asmin vartaman yena
... samvatsare,
...ayane,
...ritu,
... maase,
... pakshe,
... tithoe,
...vasare,
shuba nakshatra,
shuba yoga,
shuba karana,
evam guna visheshana,
vishistayam,
shuba tithoe,
BharatiRamana Mukhyaprana-antargata savitru namaka Sri Lakshmi Narayana prernaya,
savitru namaka Sri Lakshmi Narayana prityartham ....* sandhyam argya pradanam karishaye

* pratah kale - morning, madhyana kale- afternoon, sayam kale- evening

Argya Pradahana

* Morning
Om Bhur buvah svah,
tat savitur varenyam
bhargo devasya dimahi
dhiyo yona
prachodeyaat
( pour water - 1 arghya )
Punar argya adikarartam
atma samrakshanartham,
pratixventri mantram
Gayatri aakarshanartam shiro mantram japet

Pratischkva vischkendrescha,
soma jagurtam
rakshebyo vada maschyatim
yatu madebyaha,
devime Gayatri
hasta rupini,
idam argyam maya datam
tasya daitam vadam kuru
...
idam argyam
( Pour water twice - 2 arghyas )

Kalatikramana dosham praschittartam
Praschitta argyam pradhanam karishye
Om Bhoohu
Om Buvaha
Om Suvaha
Om Mahaha
Om Janaha
Om Tapaha
Om Satyam
Om Tat Savitur ,
Varenyam Bhargo Devasya
Dheemihi Dheeyo Yonaha Prachodeyat
Om Bhoohu
Om Buvaha
Om Suvaha
Om Mahaha
Om Janaha
Om Tapaha
Om Satyam
(Pour water 1 time - 1 arghya )

* Afternoon
Hagum scha
[To be Updated]
( Pour water 1 time - 1 arghya )

Om Bhur Buvaha Swaha,
Om Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

Om Bhur Buvaha Swaha,
Om Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

Kalatikramana dosham praschittartam
Praschitta argyam pradhanam karishye

Om Bhur Buvaha Swaha,
Tat Savitur Vernyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

* Evening time

Om Bhur Buvaha Swaha,
Om Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

Om Bhur Buvaha Swaha,
Om Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

Om Bhur Buvaha Swaha,
Om Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

Kalatikramana dosham praschittartam
Praschitta argyam pradhanam karishye

Om Bhur Buvaha Swaha,
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yonaha Prachodeyat
( Pour water 1 time - 1 arghya )

Pradaskhinam
Udhyantham astham
yantham adithya
maaabhidhyaha yan kuran
brahmano vidramsa
kalam bhadramasthu the saraadithyo
brahmaithi bhrahmyavya
son brahmayapathi
yaaeram Veda asavadithyou brahma
( Take water in right hand and move hand around your head and leave water )

Tarpanam [Some give Tarpanam after Gayatri Japa Udhwasana]
* Shukla Paksha for Morning & Evening

Om Keshavam Tarpayami
Om Narayanam Tarpayami
Om Madhavam Tarpayami
Om Govindam Tarpayami
Om Vishnum Tarpayami
Om Madhusudanam Tarpayami
Om Trivikramam Tarpayami
Om Vamanam Tarpayami
Om Shridharam Tarpayami
Om Hrishikesham Tarpayami
Om Padmanabham Tarpayami
Om Damodaram Tarpayami

* Krishna Paksha ( Morning & Evening )

Om Sankarshanam Tarpayami
Om Vasudevam Tarpayami
Om Pradyumnam Tarpayami
Om Aniruddham Tarpayami
Om Purushottam Tarpayami
Om Adokshajam Tarpayami
Om Narasimham Tarpayami
Om Achyutayam Tarpayami
Om Janardhanam Tarpayami
Om Upendram Tarpayami
Om Harem Tarpayami
Om Shri Krishnam Tarpayami

* Afternoon Tarpana
[I'm not sure of the order here, but Vishnu/Sri Hari is the 12th Aditya ]
Om Dataram Tarpayami
Om Aryamanam Tarpayami
Om Amshum Tarpayami
Om Bhagam Tarpayami
Om Mitram Tarpayami
Om Pushanam Tarpayami
Om Vivasvatam Tarpayami
Om Suryam Tarpayami
Om Yamam Tarpayami
Om Varunam Tarpayami
Om Indram Tarpayami
Om Vishnum Tarpayami

Achamane
( Sip water three times chanting each of the following )
Om keshavaya svaha [ Shreesha Keshava - Dosha rashi nasha,
Katru Keshava - Satya patisuvodhu,
Adi Keshava - Mukti koduva ]
Om naarayana svaha [ Naarayana - Maran samaydalli Hari Smaraane; Ajamila ]
Om maadavaya svaha [ Madhava - Yamana bhada bidisu through Gyana]
( Wash hand with this )
Om govindaya namaha [ Govinda - Bahavada Bandha Bidisu ]

Om vishvanenamaha [ Vishnu - Srishti ollege kashta bidisu ]
Om madhusudhanayanamaha [ Madhusudana - Hridaya dalli hudagisaya ]
Om trivikramayanamaha [Trivikrama - Yamana bhada bidisu by destroying papa]
Om vaamanayanamaha [Vamana - Ninna Nama premadinda paadiso ]
Om sridharayanamaha [Shridhara - hrudayalli sadan maado ]
Om hrishikeshayanamaha [ Hrishikesha - do not neglect me, thinking I'm interested in mundane pleasures ]
Om padmanabhayanamaha [Padmanabha - Geddu Kopa, Buddhi Toru ]
Om damodarayanamaha [ Damodara - Ninna Nama jivha dalli niliso ]
Om sankarshanayamaha [ Sankarashana - Nanna kinkara aagi maadkolo ]
Om vaasudevayanamaha [ Vaasudeva - Please ensure no hurt comes to me, as I'm your servant no matter what birth I take ]
Om pradhyumnayanamaha [ Pradyumane - Hridaya Tiddi Shudda maadu ]
Om anirudhayanamaha [ Annirudhane - Yennage mukti palisu ]
Om purushothamayanamaha [ Purushottamma - Ninna charandalli iddu ]
Om adhokshajayanamaha [ Adokshaja - Beda maadi noddadiro ]
Om narasimhayanamaha [ Narasimhana - Baara haakiruve ninage ]
Om achuttayanamaha [ Achyuta - Sanchita paapa, kinchita peeda kallisu ]
Om janardanayanamaha [ Janardhana - heena buddhi bidisu ]
Om upendrayanamaha [ Upendra - Krupe maadi kshamiso ]
Om hareyanamaha [ Shri Hare - Nanna ninna bhakatara jyotege iddu ]
Om srikrishnayanamaha [ Shri Krishna - Innu huttisibeda, huttisidake nammana palisu ]

Bhootot chatanam
Apa sarapantu ye bhoota,
ye bhoota bhuvi samstitha
ye bhoota vignakartara,
te nashyanti shiva-agneya |
Apa kramantu ye bhootaha,
kruraschaiva tu raakshasaaha
Yeshcharatra niva santaiva,
devata bhuvi santatam,
Teshampya virodhena ,
brahama karma samarabhe
( Snap your fingers your left )

Asana Shuddhi
nirastaha paravasuhu idamahamrva vasaho sadane sidami soma mandale kurma skande upavishtosmi
pritviti mantrasya meruprushta rishi, kurmo devata, sutalam chandaha, asane viniyogaha, anantasanaya namaha, kurma asanaya namaha

Prithvi tvaya dhruta loka devi tvam vishnuna dhruta
tvancha dharaya maam devi pavitram kuru chasanam
mancha putam kurudhare
Om bhur bhuva svaroum anantaya namaha

Om itya-aksharam Brahma,
Agnir devata,
Brahma ityarsham|
Gayatrim chandaha|
Param-atmam sa roopam
saayujyam viniyogaha

Ayatva iti mantarsya
Vaama Deva Rishihi|
Gayatri pratipadya,
Shri Narayano Devata |
Anushtap chandaha |
Gayatri avahahane viniyogaha

Ayatu varade devi,
aksharam Brahma samhitam,
Gayatri chandasam maatedam
Brahma jushsvame|
yadhnyaat kurute paapam
tadanhyat prati muchyate
yadra triyatt kurute paapam
tadrya triyat prati muchyyate|
sarva varne mahadevi sandhya vidye sarasvati|

Om Oojosi sahosi balamasi brajosi |
Devanam dhamanamasi |
vishva masi vishvayuhu |
Sarva masi savayurbhi bhoorom|
Gayatrim avahayami,
Savatrim avahayami,
Saraswatim avahayami,
Chandarsheen avahayami,
Shriyam avahayami,
* Balam avahayami

Gayatryah Gayatrichandoh
Vishvamitra Rishihi
Savita Devata|
Agnir Mukham,
Brahma Shirah,
Vishnu Hridyam,
Rudra Shikha,
Prithvi Yoni,
Prana, Apana,
Vyana, Udana,
Samana, Saprana,
shweta varna,
sankhyanasya gotra,
Gayatri chatur vimshat akshara,
tripada shat kukshihi,
panchashirsha upanayane viniyogaha

Pranayama

Pranavasya ParaBrahmaRishi, Paramatma Devata,
Devi Gayatri chandaha, Pranayame viniyogaha

Om Bhoohu
Om Bhuvaha
Ogum Suvaha
Om Maha
Om Janaha
Om Thapaha
Om Sathyam
Om Tatsa vithur varenyam
Bhargo devasya dhi mahi
dhiyo yona prachodayath

Om Apa
Jyothj raso
Amrutham brahma
Bhoor buvasuvarom

Karan Nyasa
Om Tat Savituh Angushtabhyam namaha
Om Varenyam Tarjinibhyam namaha
Om Bhargo devasya Madhyamabhyam namaha
Om Dheemahi Anamikabhyam namaha
Om Dheeyo yonah Kanishtakabhyam namaha
Om Prachodeyat Karatalakara pushtabhyam namaha

Agnan Nyasa
Om Tat Savitur Hridaya Namaha
Varenyam Shirase Swaha
Bargo Devasya Shikaye voowshat
Dheemahi Kavachayaham
Dheeyo yonah Netrabhyam voowshat
Prachodayat Astraya Phat
Bhur Bhuvha Swaroom

Digbandana
Rishi Chandasi

Agacha varade devi
jape me sannidho bhava
gayantam trayasye yasmaad
gayatri tvam tatah smruta

Asya Shri Gayatri Mantrasya
Vishwamitra rishih
Savitra namaka
Shri Lakshmi Narayano Devata
Shri Lakshmi Narayana prasad siddhyarthe jape viniyogaha

Dhyana
Dhyeyat
Savitramandala madhyavarti
Narayana sarasijasana sannivishtaha
keyuravana makarakundalavan,
kiriti, hari , hiranmaya vapuhu,
dritha sankha chakraha,
proda dadityaha varanaha,
dhrayo dheyata, dhor dhyao dheyata
...
Bharati Ramana Mukya Prana-antragata
Savitru Namaka Shri Lakshmi Narayana prernaya,
Shri Lakshmi Narayana preetyartham
yatah shakti ....* sandhya Gayatri mantram japam karishye

* pratah - morning , madhyana - afternoon, sayam - evening

[ Mantra Japam gives maximum benefit if done in kumbakam i.e. take a deep breath, hold breath, remember Vayu and Sri Hari and do japa , don't strain yourself from day one, progress gradually.]

Gayatri Japam

Om Bhur Buvaha Swaha,
Om Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo yonaha prachodeyat
* At least 10 or 100 or 1000

Narayana Ashta akshara mantra japam

Om Om Namo Narayanaya Om [Ashtakshara is actually Om Namo Narayanaya]
* 3 times the amount of Gayatri Japa [Shapa Vimochana of Gayatri Mantra as per Sadachara Smruti of SriMadhvacharya]

Narayana Dwadasha akshara mantra japam

Om Namo Bhagavate Vasudevaya
* 2 times the amount of Gayatri Japa [Shapa Vimochana of Gayatri Mantra as per Sadachara Smruti of SriMadhvacharya]

Guru Upadesh Mantras

If you have got any mantra upadesha from Guru's/Swami's you can recite them now.

Gayatri Mantra Udwasana
Pranayama

Pranavasya ParaBrahmaRishi, Paramatma Devata,
Devi Gayatri chandaha, Pranayame viniyogaha

Om Bhoohu
Om Bhuvaha
Ogum Suvaha
Om Maha
Om Janaha
Om Thapaha
Om Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath

Om Apa
Jyothj rasa
Amrutham brahma
Bhoor buvasuvarom

Karan Nyasa
Om Tat Savituh Angushtabhyam namaha
Om Varenyam Tarjinibhyam namaha
Om Bhargo devasya Madhyamabhyam namaha
Om Dheemahi Anamikabhyam namaha
Om Dheeyo yonah Kanishtakabhyam namaha
Om Prachodeyat Karatalakara pushtabhyam namaha

Agnan Nyasa
Om Tat Savitur Hridaya Namaha
Varenyam Shirase Swaha
Bargo Devasya Shikaye voowshat
Dheemahi Kavachayaham
Dheeyo yonah Netrabhyam voowshat
Prachodayat Astraya Phat
Bhur Bhuvha Swaroom

Digbandana
Rishi Chandasi

Agacha varade devi
jape me sannidho bhava
gayantam trayasye yasmaad
gayatri tvam tatah smruta

Asya Shri Gayatri Mantrasya
Savitra namaka Shri Lakshmi Narayano Prernaya
Shri Lakshmi Narayana prithyartham
....sandhaya Shri Gayatri japam sampoornam | Shri Krishnarpanamastu |

* Pratha - Morning , Madhyana - Afternoon, Sayam - Evening

Gayathri prasthaana praarthana

Sooryoprasthaanam

* Morning
OM mitrasya
charshhaNiidhR^itaH
shravodevasya saanasim.h
satyaM chitra shravastamam.h
Mitrojanaan.h yaatayati
prajaanan mitrodaadhaara
pR^ithiviimuta dyaam.h
mitraH kR^ishhTiiranimishhaabhichashhTe
satyaaya havyaM ghR^itavadvidhema
Prasamitra marto astu
prayasvaanyasta aaditya shikshati vratena
na hanyate na jiiyate
tvoto nainama{gm}ho
ashnotyantito na duuraat.h

* Afternoon
Aasathyena rajasa varthamano nivesayan amrutham marthyancha
Hiranyena savitha rathena aaadevo yathi bhuvana vipasyam
Udvayam thamasaparee pasyantho jyothirutharam
Devam devathra soorya maganma jyothiruthamam
Uduthyam jatha vedasam devam vahanthi kethava
Druse viswaya soorya
Chithram devaana mudagaa daneekam chakshu mithrasya varunasyagne
Aa praa dyaava pruthvi aanthareeksha soorya aathma jagathasthushacha
Tachakshur deva hitham purasthath chakra mucharath

* Evening
Imam me varuna sruthi hava Madhya cha mrudaya
Thvaam mavsyu rachake
Tathwayami brahmana vandamanas thadhasaasthe yajamano havirbhi
Ahedamano varuneha bhodyurusa sa maa na aayu pramoshi
Yacchidithe visho yadha pradheva varuna vratham
Minimasi dyavi dyavi
Yat kinchedam varuna daivye jane abhidroham manushyascharamasi
Achithee yath thava dharma yoyopima maa nasthasma thenaso deva reerisha
Kitha vaso yad riripur na dheevi yad vagha Sathya muthayanna vidhma
Sarvaa thaa vishya sithireva devathaa the syama varuna priyasa

Dik Namaskara

Each Dik Namaskara
Stand up with hands prostrated, face directions as shown and utter the respective mantras
[East] Om namaha praachyai dhishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[South] Om namaha Dhakshinayai dishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[West] Om namaha Pratheechyai dishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[North] Om namaha Udheechyai dishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[Sky]Om namaha Urdhvayai dishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[Earth]Om namaha Adharayai dishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[Space]Om namaha Antarikshe dishe yaascha devatha yethasyaam prathivasanthi yethabhyascha namo namaha
[Circumbulate once]Om namaha Avaantharayai dishe yaascha devatha yethasyaamprathivasanthi yethabhyascha namo namaha

Muni Namaskara

Namoh Ganga yamunayormadhyai ye vasanthi
The me prasannaathmanam chiranjivitham vardhayanthi
Namoh namoh gangayamunayor munibhyashcha namoh nama
Gangayamunayor munibhyascha namah

Devatah Namaskara

Sandhyaai namaha
Savithryai namaha
Gayathryai namaha
Saraswathai namaha
Sarvaabhyo devathabhyo namaha
Devebhyo namaha
Rushibhyo namaha
Matrubhyo namaha
Pithrubhyo namaha
Kaamokaarshin namo namaha
Manyur aakarshir namo namaha
Pruthvi vyapas thejo vaayur aakashath
Om namo bhagavathe vaasudevaya
Yagum sada sarva bhoothani charaani sthaavaraani cha
Saayam praathar namasyanthi saama sandhya abhirakshathu

Naarayana namaskruthihi

Vaasanadh vaasudevasya vaasitham the jagathruyam
Sarvabhoothanivaaso si vaasudeva namoh namasthothuhe

Aakaashath pathitham thoyam yadha gachchathi saagaram
Sarvadevanamaskara keshavam prathi gachchathi

Sarva vedheshu yathpunyam sarva thirdheshu yathpalam
Thathpalam purusha apnothi sthuthva devam janardanam

Durga Mantra

Shirena snapite devi, chandena vilepite
bilvapatra archite devi durgeham sharanam gataha
uttame shikare jaate bhoomyam sarva moorthanim
brahmaneyboh vingunata gacha devi yata sukham
gacha devi yata sukhatyom sukhatyom namon namaha

Vaasudevapraarthana
Namosthu ananthyaya sahasramurthaye
Sahasra paadakshishiroru bahave
Sahasra naamane purushaaya shaashvathe
Sahasrakoti yugadhaarine namaha
Sahasrakoti yugadhaarine namaha ! Bhadram no abhivadaye

Shanti Mantras
Chatu sagar paryantram Go-brahmanebyah shubham bhavatu

Pravara
Chatu sagar paryantram
.....* gotra uttpana
.....* sharma
ahambho abhivadaye abhivadayami

Samapana
anena Sriman Madhvacharya naam
hrit-kamala madhya nivasi
kshirabhda shayi,
ananta kalayana guna paripurna,
nirdosha gyan anandatmaka
Bhagavan savitru namaka Shri Lakshmi Narayana ... Shri Krishanrpanamastu

Namatraya Japam
Maadhye, mantra, tantra, swara, lopa, dosha
pryaischhartam nama traya japam karishye

Om Achyutaya Namaha, Om Anantaya Namaha, Om Govindaya Namaha
Om Achyutaya Namaha, Om Anantaya Namaha, Om Govindaya Namaha
Om Achyutaya Namaha, Om Anantaya Namaha, Om Govindaya Namaha
Om Achyutaha, Anantaha, Govindahbhyo Namaha

[ I'm not well versed in Sanskrit any mistakes are solely mine, please provide feedback ]

Dhyana Snana

2010-09-30T14:47:00.001-07:00

Jai VijayRaya!
Jai Anjaneya !
Jai Sri Ram !!!

Any mistakes are solely mine.

Dhyana Snana

1. After remembering Trivikrama, the Dhyana Snana vidhi mentioned which destroy all sins and give proper and full results to all good deeds done

2. Mantra Murthy Shri Hari is invoked, Vasudeva roopi Paramatma is to be concentrated on, having four arms, shining more than infinite suns.

3. Shri Hari is holding Shanka, Chakra, Gada, Padma in his four hands; wearing a splendid yellow clothes; colour of dark clouds, peaceful heart, smiling and bringing good fortune always.

4. His wearing many precious jewels, his earings are studded with many precious stones in the shape of sea animal makara; he is wearing a beautiful fragrant garland upto his knees, he is being worshipped by Narada and other devotees.
* Meaning of Narada
Naram means Gynanam - Naram dadti iti Narada - bestower of knowledge to others is called Narada. Chaturmukha Brahma first gave knowledge to the world. Hence Narada here means ChaturMukha Brahma

5. He is wearing splendid glittering golden wrist ornaments, that create a jingling sound; he is wearing beautiful shoulder ornaments; he is the creator, protector, etc of the world; he is wearing a splendind glittering golden crown

6. His feet have the markings of flag, vajra, ankusha (elephant goad) and padma. His feet are complete and pure and sacred. By the touch of his lotus feet, the divine river Ganga has started from outside the Brahmanda by the hole created and she falls on her feet, hence she is called Vishnu Pada Udaka

7. That sacred water after touching the lotus feet of Shri Hari, is sprinkled by her to wash off all the impurities in the mind, body etc. That instant, the feeling will be like taking bath in the divine Virija river.

8. To clean from inside out i.e. both inside and outside, such a bath should be contemplated in the mind. Such a bath is very sacred and hundred times purer than a mere mechanical bath

9. In the Ida naadi Bhagirathi, Ganga should be remembered. In the Pingala naadi, Yamuna is to be remembered. In the Sushumna Naadi, Saraswathi River is to be remembered.
* Ida Naadi ends in right nostril, Pingala in left nostril, Sushumna (central) is the spinal cord.

10. In the stream/water of dhyana and depth of knowledge; all doshas are erased. All who do such dhyana snana, they reach ultimate destination. Such a person, will not suffer any defect due to association and environments.

11. This dhyana snana done properly, is better than taking bath in all the 3 crore tirthas.

12. Whoever does snana like this daily and remembers Narayana always, who chants this shloka in the morning with devotion. Such a person will not face untimely death and can cross over the clutches of Yama. Let there be no doubt about this.

13. Whether a person is impure or pure; in all stages, he should remember Narayana who has eyes like beautiful lotuses. By such dhyana, snana should be performed.

Thus Dhyana Snana described in Vamana Purana as seen by Adavi Sri VishnuTirtha

Jai Bedi Anjaneya antargata Sri Krishnarpanamastu !
Hrishikesh.S.S.

Bheemsena the Jivothamma !!!

2010-07-06T17:52:00.000-07:00

Bheemsena the Jivothamma !!!

Lot of people have a misconception about Bheemsena; this article will present simple known facts and bring to the foreground, the greatness of Bheemsena Devaru ! It is still incomplete; I've tried to maintain a chronological timeline.

1. Bheema had extraordinary strength right from an infant. This shows he needs no boons or protection. This internal strength is firm devotion to Sri Hari. Only Sri Krishna and Vayu show their strength from childhood. Hanuman's powress as a kid, here Bheemsena's strength and Sri Madhvacharya's numerous miracles as a kid.
Ref :http://www.mahabharataonline.com/translation/mahabharata_01124.php

The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, 'This child shall be the foremost of all endued with strength.' I must tell you, O Bharata, of another wonderful event that occurred alter the birth of Vrikodara (Bhima). While he fell from the lap of his mother upon the mountain breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. And he fell from his mother's lap because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunderbolt, falling down upon the mountain breast, broke into a hundred fragments the rocky mass upon which he fell. And beholding this, Pandu wondered much.

2. Bheemsena toying with Bakasura before killing him

Ref : http://www.mahabharataonline.com/translation/mahabharata_01157.php

Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.

"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body, blue as the clouds of heaven, and whirled it a hundred times.

3. Bheemsena evokes fear in Karna and all the Kshatriya kings present.

Ref : http://www.mahabharataonline.com/translation/mahabharata_01193.php

Fighting with each other thus for a few seconds, Bhima the foremost of the Kuru heroes taking up Salya on his arms hurled him to a distance. And Bhimasena, that bull amongst men, surprised all (by the dexterity of his feat) for though he threw Salya on the ground he did it without hurting him much. And when Salya was thus thrown down and Karna was struck with fear, the other monarchs were all alarmed. And they hastily surrounded Bhima

4a. Jarasandha accepts Bheema is greater than him

Ref : http://www.mahabharataonline.com/translation/mahabharata_02023.php

Then the monarch possessed of terrible prowess, addressing Bhima. said, 'I will fight with thee. It is better to be vanquished by a superior person.' And saying this, Jarasandha, that represser of all foes endued, rushed with great energy at Bhimasena like the Asura Vala or old who rushed at the chief of the celestials.

Krishna advises Bhima to use minimal strength

It was on the night of the fourteenth of the lunar fortnight that the monarch of Magadha desisted from fatigue. And O king, Janardana beholding the monarch tired, addressed Bhima of terrible deeds, and as if to stimulate him said,--'O son of Kunti, a foe that is fatigued cannot be pressed for if pressed at such a time he may even die. Therefore, O son of Kunti, this king should not be oppressed by thee. On the other hand, O bull of the Bharata race, fight with him With thy arms, putting forth as much strength only as thy antagonist hath now left!' Then that slayer of hostile heroes, the son of Pandu, thus addressed by Krishna, understood the plight of Jarasandha and forthwith resolved upon taking his life. And that foremost of all men endued with strength, that prince of the Kuru race, desirous of vanquishing the hitherto unvanquished Jarasandha, mustered all his strength and courage."

4b. Krishna advises Bheema to show his mula roopa strength - Thus proving that Bheema was only toying with jarasandha; waiting for Sri Krishna's orders

Ref : http://www.mahabharataonline.com/translation/mahabharata_02024.php

Krishna, desiring to encourage that hero to accomplish the death of Jarasandha without any delay, answered,--'O Bhima, exhibit today upon Jarasandha the strength thou hast luckily derived, the might thou hast obtained from (thy father), the god Maruta.' Thus addressed by Krishna, Bhima, that slayer of foes, holding up in the air the powerful Jarasandha, began to whirl him on high. And, O bull of the Bharata race, having so whirled him in the air full hundred times, Bhima pressed his knee against Jarasandha's backbone and broke his body in twain.

5. Bheema defeated Karna ( having kavach and kundal at this time ) for Rajsuya Yagnja

Ref : http://www.mahabharataonline.com/translation/mahabharata_02029.php

And making the earth tremble by means of his troops consisting of the four kinds of forces, the foremost of the Pandavas then encountered Karna that slayer of foes. And, O Bharata, having subjugated Karna and brought him under his sway, the mighty hero then vanquished the powerful king of the mountainous regions

6. Gambling was stopped because of fear of Bheemsena; Bheemsena threatened to kill Duryodhana then and there; if it had'nt been stopped.

Ref : http://www.mahabharataonline.com/translation/mahabharata_02069.php

Bhimasena expanding his red eyes, said unto Duryodhana in the midst of all those kings and as if piercing them (with his dart-like words),--'Let not Vrikodara attain to the regions, obtained by his ancestors, if he doth not break that thigh of thine in the great conflict. And sparkles of fire began to be emitted from every organ of sense of Bhima filled with wrath, like those that come out of every crack and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race, behold the great danger that ariseth from Bhimasena. Know ye for certain that this great calamity that threatens to overtake the Bharatas hath been sent by Destiny itself.

7. Bheema makes pledge; other Pandavas confirm their targets. Reference to Narasimha avataar is there as well.

Ref : http://www.mahabharataonline.com/translation/mahabharata_02075.php

Bhima, suppressing his rising rage and following the steps of Yudhishthira, also spake these words while going out of the Kaurava court, 'I will slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler with dice. I also repeat in this assembly these proud words which the gods will assuredly make good, if ever we engage in battle with the Kurus, I will slay this wretched Duryodhana in battle with my mace, and prostrating him on the ground I will place my foot on his head. And as regards this (other) wicked person--Dussasana who is audacious in speech, I will drink his blood like a lion.

"And Arjuna said,--O Bhima, the resolutions of superior men are not known in words only. On the fourteenth year from this day, they shall see what happeneth.

"And Bhima again said,--'The earth shall drink the blood of Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'

"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle this Karna so malicious and jealous and harsh-speeched and vain. For doing what is agreeable to Bhima, Arjuna voweth that he will slay in battle with his arrows this Karna with all his followers. And I will send unto the regions of Yama also all those other kings that will from foolishness fight against me. The mountains of Himavat might be removed from where they are, the maker of the day lose his brightness, the moon his coldness, but this vow of mine will ever be cherished. And all this shall assuredly happen if on the fourteenth year from this, Duryodhana doth not, with proper respect, return us our kingdom.'"

Vaisampayana continued,--"After Arjuna had said this, Sahadeva the handsome son of Madri, endued with great energy, desirous of slaying Sakuni, waving his mighty arms and sighing like snake, exclaimed, with eyes red with anger--'Thou disgrace of the Gandhara kings, those whom thou thinkest as defeated are not really so. Those are even sharp-pointed arrows from whose wounds thou hast run the risk in battle. I shall certainly accomplish all which Bhima hath said adverting to thee with all thy followers. If therefore thou hast anything to do, do it before that

p. 149

day cometh. I shall assuredly slay thee in battle with all thy followers soon enough, it thou, O son of Suvala, stayest in the light pursuant to the Kshatriya usage.'

"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest of men spake these words,--'I shall certainly send unto the abode of Yama all those wicked sons of Dhritarashtra, who desirous of death and impelled by Fate, and moved also by the wish of doing what is agreeable to Duryodhana, have used harsh and insulting speeches towards this daughter o Yajnasena at the gambling match. Soon enough shall I, at the command of Yudhishthira and remembering the wrongs to Draupadi, make the earth destitute of the sons of Dhritarashtra.'

8a. Might of Bheema. Bheema mentions his strength.

Ref : http://www.mahabharataonline.com/translation/mahabharata_05076.php

Behold, O Krishna, these--the firmament and the earth--which are immovable, immense, and infinite, and which are the refuge of, and in which are born these countless creatures. If through anger these suddenly collide like two hills, just I, with my arms, can keep them asunder with all their mobile and immobile objects. Behold the joints of these my mace-like arms. I find not the person who can extricate himself having once come within their grasp. The Himavat, the ocean, the mighty wielder of the thunderbolt himself, viz., the slayer of Vala,--even these three cannot, with all their power extricate the person attacked by me. I will easily trample on the ground under my feet all the Kshatriyas, who will come to battle against the Pandavas

8b. Sri Krishna says the whole weight of the war lies on Bheemsena, which means Sri Krishna acknowledges Bheemsena devaru as the foremost warrior.
Krishna, says what Bheemsena has mentioned as his strength is very less.
Similar to this incident, when Sri Madhvacharya presents his Gita Bhasya to Bhagwan Ved Vyasa; Bhagwan Ved Vyasa asks Sri Madhvacharya to change the word Shaktitah to Leshitaha ( Meaning his capacity is much more, he has demonstrated only part of his ability)
It's not enough if one person, performs seva to Sri Hari; it has to be accepted by Sri Hari.
Vayu's seva is always accepted by Sri Hari; Hanuman is embraced by Sri Rama in Sundarkanda. The above two examples; shows that Vayu's seva is always accepted by Sri Hari.

Aa Vayu Devaru namma Kula Gururayano

Ref : http://www.mahabharataonline.com/translation/mahabharata_05077.php

O son of Pandu, a thousand times greater will be the benefit conferred by thee on the Pandava's cause than that which thou thinkest thyself to be capable of conferring on it. Thou, O Bhima, with thy kinsmen and friends, art exactly that which one should be that has taken his birth in a family like thine, that is regarded by all the kings of the earth.

Burden of War lies on Bheema as told by Sri Krishna

In this war burthen resteth on thee, O Bhimasena. That burthen should also be borne by Arjuna, while other warriors should all be led by both of you. In case of war happening, I will certainly be the driver of Vibhatsu's car, for that, indeed, is Dhananjaya's wish and not that I myself am not desirous of fighting. It is for this that, hearing thee utter thy intention, I rekindled that thy energy, O Vrikodara.

9. Let's look at the war itself; many people comment Bhisma was unstoppable, Drona was unstoppable etc.

If all the kauravas had died on the first day itself, would there have been a war the next day ?

Since there was no heir in line, the war would have stopped. So instead of looking at the general's powress, the general's powers need to be measured in terms of how much protection they could provide the kaurava's.

Kaurava's were killed by Bheemsena in the presence of all general's. Bhisma & Drona panick, at the rate at which Bheema kills the kauravas. Karna runs away from battlefield when Bheema challenges him to protect dusshasana.

Also, Bheemsena single handedly kills all the kauravas, thereby officially winning the war.

"bheesan dushtkulantaka Bheemam, Bheemama bheetiya mishta jananam"

10. Naryanastra same as Bheema ( Vayu is abhimani devata for Narayana Astra proof ) The reference below clearly states that Bheema was unharmed, is the same as the Narayana astra. Note, Narayana astra is greater than all divya astras, because Arjuna did not have a counter astra for this. Similar to this, Sri Krishna receives the Vaishnava astra from Bhagadatta intended for Arjuna. The astra becomes a flower garland for Sri Krishna. Bheemsena also tackles the Bhargava astra hurled by Karana, the result being the same, he is unaffected by the astra.

Sri Hari and Vayu both demonstrate that they can receive all astras without harming even a single hair.

Please note here that nobody has survived astras unscratched by themselves. Karna was killed by Anjalika astra ( part of the divya astras )

Ref : http://www.mahabharataonline.com/translation/mahabharata_07197.php

As the (Yuga) fire consuming the entire universe with its mobile and immobile creatures when the hour of dissolution comes, at last enters the mouth of the Creator, even so at the weapon of Drona's son began to enter the body of Bhimasena. As one cannot perceive a fire if it penetrates into the sun or the sun if it enters into a fire, even so none could perceive that energy which penetrated into Bhima's body.

11. Bheemsena hits the base of the spine of duryodhana. See the proof, duryodhana has jumped up; one blow breaking both thighs.

Ref 2: http://www.mahabharataonline.com/translation/mahabharata_09058.php

Beholding Bhimasena of immeasurable energy filled with rage and rushing towards him, thy high-souled son, O bull of Bharata's race, desiring to baffle his blow, set his heart on the manoeuvre called Avasthana. He, therefore, desired to jump upwards, O monarch, for beguiling Vrikodara. Bhimasena fully understood the intentions of his adversary. Rushing, therefore, at him, with a loud leonine roar, he fiercely hurled his mace at the thighs of the Kuru king as the latter had jumped up for baffling the first aim. That mace, endued with the force of the thunder and hurled by Bhima of terrible feats, fractured the two handsome thighs of Duryodhana. That tiger among men, thy son, after his thighs had been broken by Bhimasena, fell down, causing the earth to echo with his fall

Ref 1: Śrīmad Bhāgavatam 1.7.13-14

yadā mṛdhe kaurava-sṛñjayānāḿ
vīreṣv atho vīra-gatiḿ gateṣu
vṛkodarāviddha-gadābhimarśa-
bhagnoru-daṇḍe dhṛtarāṣṭra-putre
bhartuḥ priyaḿ drauṇir iti sma paśyan
kṛṣṇā-sutānāḿ svapatāḿ śirāḿsi
upāharad vipriyam eva tasya
jugupsitaḿ karma vigarhayanti

SYNONYMS

yadā — when; mṛdhe — in the battlefield; kaurava — the party of Dhṛtarāṣṭra; sṛñjayānām — of the party of the Pāṇḍavas; vīreṣu — of the warriors; atho — thus; vīra-gatim — the destination deserved by the warriors; gateṣu — being obtained; vṛkodara — Bhīma (the second Pāṇḍava); āviddha — beaten; gadā — by the club; abhimarśa — lamenting; bhagna — broken; uru-daṇḍe — spinal cord; dhṛtarāṣṭra-putre — the son of King Dhṛtarāṣṭra; bhartuḥ — of the master; priyam — pleasing; drauṇiḥ — the son of Droṇācārya; iti — thus; sma — shall be; paśyan — seeing; kṛṣṇā — Draupadī; sutānām — of the sons; svapatām — while sleeping; śirāḿsi — heads; upāharat — delivered as a prize; vipriyam — pleasing; eva — like; tasya — his; jugupsitam — most heinous; karma — act; vigarhayanti — disapproving.

TRANSLATION

When the respective warriors of both camps, namely the Kauravas and the Pāṇḍavas, were killed on the Battlefield of Kurukṣetra and the dead warriors obtained their deserved destinations, and when the son of Dhṛtarāṣṭra fell down lamenting, his spine broken, being beaten by the club of Bhīmasena, the son of Droṇācārya [Aśvatthāmā] beheaded the five sleeping sons of Draupadī and delivered them as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least.

12. Haria mattave Hanumana mattavo- Hanumana mattave Hariya mattavo
Sri Hari and Vayu are always synchronized on their opinion. See stanzas below...
Observe, both Sri Krishna and Bheemsena insist on punishment whereas the remaining people are opposed ( except Draupadi ) If you observe before the last sentence, Sri Krishna seems to agrees with everyone.
But once Bheemsena has spoken; Sri Krishna tells Arjuna that he needs to act according to Bheemsena, Draupadi and himself i.e. as per Bhakti, Shastras and Sri Hari ( Essence of Madhwa Philosophy )

As per Madhwa siddhanta; when Vedas seem to make ambiguous statements; the true meaning can be obtained only through grace of Vayu & Bharati Devi

Although it seems that Bheemsena is alone in his opinion; the last line makes it clear that Sri Krishna, Bheemsena and Draupadi Devi are a team. Infact the whole thing turns into a test for Arjuna.

Please note, Draupadi devi and Bheemsena are not contradicting each other. Bheemsena is talking about dharma i.e. the why, Draupadi Devi is talking about the method in negation i.e. indirect how.

Ref : Srimadbhagvatam 1.7.33 - 52

(33) Then Arjuna, angered with eyes red as copper, arrested the son of Gautamî, binding him skillfully with ropes as if it concerned an animal. (34) When he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, looking on with His lotus eyes, said to the angered Arjuna: (35) 'Never let this relative of the learned go, punish him, for he has killed innocent boys in their sleep. (36) Someone who knows the principles of religion is afraid to kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul or someone who has lost his chariot. (37) But someone who shameless and cruel thinks he can rightly maintain his own life at the cost of the lives of others, certainly for his own good deserves to be stopped in his tracks, because the person [of the criminal as well as the one consenting] is brought down by crime. (38) I personally heard you making the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.' (39) He, being not more than the burnt ashes of his family, an offending sinner who is responsible for the assassination of your sons and is someone who displeased his own master, must therefore be sentenced.' " (40) Sûta said: "Although Arjuna, by Krishna being put to a test concerning the matter of his duty, was encouraged to do so, he didn't aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons. (41) When he thereafter together with his dear friend and charioteer Govinda reached his own camp, he entrusted the assassin to his dear wife who was lamenting over her murdered sons. (42) Upon seeing the criminal silent from his heinous act thus being brought in like an animal tied in ropes, Draupadî, from the beauty of her nature out of compassion showed the son of the teacher due respect. (43) She couldn't bear the sight of him brought in ropes and said: 'Release him, for he as a learned one [a brâhmana] is our teacher. (44) By his [Drona's] mercy you yourself have received the confidential knowledge of the martial arts and the release and control of all kinds of weapons. (45) The lordship of Drona for certain still exists in the form of his son, because his other half Kripî [his wife] with a son present didn't follow her husband into death [by means of satî]. (46) Therefore, o most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to the ever respectable and honorable family. (47) Do not make his mother, Drona's devoted wife, cry the way I do in constantly shedding tears in distress over a lost child. (48) If the noble administration is of no restraint in relating to the order of the learned, that rule will burn up in no time and will, together with its family members fall to grief.' "
(49) Sûta said: "O learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen as they were in accord with the dharma of justice, merciful, without duplicity and glorious in equity. (50) And so did Nakula and Sahadeva [the younger brothers of the king] and also Sâtyaki, Arjuna, the Supreme Lord the son of Devakî, as well as the ladies and others. (51) Thereupon Bhîma said : 'About the fact that he without a good reason, nor for himself nor for his master, has killed sleeping children, is stated that he deserves death.'
(52) The four-armed one [Lord Krishna] who had heard the words spoken by Bhîma and Draupadî and had seen the face of His friend [Arjuna], said with a faint smile: (53-54) 'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and also act to the satisfaction of Bhîma as well as of Me.' "

Jai Bharateesha,
Hrishikesh.S.S.

Hari Sarvothamma ! Vayu Jivothamma !

2010-05-13T04:33:00.000-07:00

Jai Vijayaraya!

Jai Bedi Anjaneya!

Hari Sarvothamma ! Vayu Jivothamma !

Spirituality is all around you ! You just have to recognize it !

This article attempts to bring to the readers notice some of the spiritual facts embedded all around us.

Hari Sarvothhama and Vayu Jivothamma is always propogated. The method of propogation changes according to kala.

In Kruta Yuga/Satya Yuga it was well known. In Treta Yuga, Sri Rama and Hanuman appeared to propogate "Hari Sarvothhama and Vayu Jivothamma".

In Dwapar, Sri Krishna and Bheemsen Devaru. In Kali Yugam, Sri Veda Vyasa and Sri Madhvacharya.

Since this is kali Yuga, it has to be continuously told and continuously simplifed so that the next generation can understand this.

Sri Veda Vyasa classified the Vedas into four and gave us Shastras.

Sri Madhvacharya wrote commentaries and gave us Bhasya for Shastras.

Sri Teekacharya wrote critical commentaries or Tikas for us to understand the Bhasyas

Sri Vysarajaru wrote Tippanis which clarified the Tikas.

Dasa Padatti

To spread tattvada among people who can't understand Sanskrit.

Hari Dasas started propogating Tattvavada in the regional language Kannada, in the form of Keertana's, Suladhi's, Ugabhogas, Mundige's etc

So to establish a pattern, Sri Hari has ensured that in every yuga people do not forget him and we can learn more about him to the best of our capacity.

Hence he is rightly called Karuna Sagara.It is upto us to take earnest interest in doing this.

Like I said, Sri Hari always ensures that the concepts are propogated. Let's take some examples

Example#1) Hari Sarvothamma

The first time I heard this popular song. I had a feeling of Deja Vu, for some reason the lyrics felt familiar.

Give me some sunshine !!! Give me some rain !

Give me another chance to grow up once again

Observe it closely

Give me some Sunshine ( Bhargo Devasya Dheemahi )

Give me another chance to grow up once again ( Dhiyo Yonaha Prachodeyat )

People initiated into the Gayatri Mantra Upasana are called Dwijana ( born again )

The "Give me some rain" part, brings in the water element to balance out the heat.

The song goes on

"Saari umar hum mar mar ke jee rahe, ek pal to hume jeene do jeene do,

Bachpan to gaya, jawani bhi gayi , ek pal to hume jeene do, jeene do"

If you have done Gayatri Mantra upasana with your heart, the above lines show fairly accurately the emotion with which you ask The Lord.

So to translate it the song:

O Lord, please shower me with Sunshine ( Light & Warmth ) , Rain ( Water& Harvest)

Please shower your grace so that I can be free from all suffering ( feeling of being born again)

I have wasted my entire childhood and youth. Please ensure I don't waste any more time and shower your grace on me immidiately.

Note: I'm not saying the Song is the same as the Gayatri Mantra, what I'm saying is the emotion of the mantra is explained in simple words.

The explaination is something, we can understand and connect to easily.

Example#2) Hari Sarvothamma

There is a movie "Kambakt Ishq", horrible movie. There is a interesting incident, the heroine forgets her watch in the hero's stomach

The watch chimes an alarm every hour that goes like this

"Mangalam Bhagavan Vishnu, Managalam Garud Dhwaja, Managalam Pundarikaksha, Mangalaya Tanoh Harih"

There is a little bit of comedy after that when the alarm rings no matter whether he is peeing, sleeping, eating or anything and he can't do anything to stop that.

Suddenly it hit me, this is mentioned in the scriptures, there is a way to remember Sri Hari no matter what you are doing. We just have to bring it to anusandhana.

Also, the mantra was coming from his stomach area, which is where the Antahkarana is, so we should call to him from the Anathkarana.

Example#3) Vayu Jivothamma

If you have ever browsed over "Pogo", you'll know about "Chotta Bheem"; where kids are shown that Bheem always comes to the rescue of Dholakpur.

No matter what the problem, "Bheem" is the only one who has the solution always. Vayu Jivothamma is out and out the theme of this cartoon.

"Chota Bheem" also tackles international foes. This cartoon is my absolute favourite :)))

Some movies are filled with positivity and good energy, Saatvik movies. "Time Pass" movies are rajasik and some are just filled with bad energy "Tamasic" movies

Like I said Sri Hari is Karuna Sagar, he simplifies hard concepts for us.

Compare reading text of palm leaves to humming a song you've heard in the TV.

From our side, I personally feel the effort should be; once we have understood basics we need to go higher and higher, closer to understanding the Vedas in their mula roopas.

Even if you have understood a concept in local language, you need to provide exact definition in the exam to get marks.

So does'nt matter what method you have used to understand as long as you understand. Once understood you need to revert back to moola.

Jai Bharateesha,
Hrishikesh.S.S.

Basics of Dvaita - II

2010-04-17T13:08:00.001-07:00

JAI VIJAYARAYA,

JAI BEDI ANJANEYA,

HARE SRINIVASA

Please forgive any mistakes of mine and please point out learning's, I am ever willing to learn.

As discussed in the end of the last article, we will see some examples as to how sholkas are misinterpreted.

The misinterpretations can be broadly classified as three categories.

1) Tamsic puranas ( Source is invalid)

2) Incomplete statements ( Only part of the statements are considered, the whole context will give the true and complete meaning )

3) Encrypted texts - The text is valid and context is complete, but still statements are misleading.

4) Incorrect translations - People try to substitute dictionary meanings for certain words.
For Ex: If you are reading, a medical report; though the report is in English; you can't decipher the complete meaning through an English Dictionary. You need a medical dictionary/glossary where the terms are defined and well documented.

For 1) we have already seen the concept of asura mohana.

For 2) & 3) we shall see some examples.

For 2) Complete Context consider this sholka from Bhagvad Gita

aparyaptam tad asmakam

balam bhismabhiraksitam

paryaptam tv idam etesam

balam bhimabhiraksitam
1.10

ayanesu ca sarvesu

yatha-bhagam avasthitah

bhismam evabhiraksantu

bhavantah sarva eva hi
1.11

TRANSLATION

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.
1.10

Now all of you must give full support to Grandfather Bhisma, standing at your respective strategic points in the phalanx of the army.
1.11

The focus is on the words "paryapt" and "aparyapt", the translations are limited and unlimited.

Even in basic Hindi these words mean "Sufficient" and "Insufficient".

Let us assume that in Sanskrit there are two meanings for this word. Which one to take? Look at the Next Line, which one makes more sense. Let us subsitute the other meaning

and see which makes more sense.

Original Translation from ISKON site:

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.
1.10

Now all of you must give full support to Grandfather Bhisma, standing at your respective strategic points in the phalanx of the army.
1.11

Substituted Translation:

Our strength is insufficient, and we are protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is sufficient
1.10

Therefore, all of you must give full support to Grandfather Bhisma, standing at your respective strategic points in the phalanx of the army.
1.11

Which one makes more sense, in terms of continuity, context and completness. The point to be noted here is kali himself is proclaiming Vayu Jeevthoammatva.

For 3) Encrypted Texts consider this example from Valmiki Ramayana Sundar Kanda

evam ukto hari varaH tadaa rakSho gaNa iishvaram

5-50-12

abraviin na asmi shakrasya yamasya varuNasya vaa

dhanadena na me sakhyam viShNunaa na asmi coditaH

5-50-13

jaatiH eva mama tu eShaa vaanaro aham iha aagataH

12, 13. evan= thus; uktaH= spoken; harishreSTaH= Hanuma the foremost of monkeys; tadaa= then; abraviit= spoke; rakSogaNeshvaram= to Ravana the Lord of demons; (as follows); naasmi= I am not (a messenger); shakrasya= of Indra; yamasya= or of Yama; varuNasye= or of Varuna; me= to me; na shakhyam= there is no friendship; dhanadena= with Kubera the god of riches; na= nor; choditaH= instigated; viSNunaa= by Vishnu; eSaa= this; mame eva= is just my; jaatiH= form of existence; aham= I; vaanaraH= am a monkey; aagataH= who came; iha= here.

Hearing the words of Prahasta, Hanuma spoke to Ravana the Lord of demons as follows, "I am not a messenger of Indra or Yama or Varuna. I have no friendship with Kubera the god of riches, nor am I instigated by Vishnu. This is just my form of existence, by my very birth. I am a monkey who came here."

Now let us focus on the part " viShNunaa na asmi coditaH " On the surface, it seems as though Hanuman says he is not inspired by Vishnuh.

Let us try to analyze this part and see how the three streams would elaborate on this shloka.

* The interpretations for the Advaita and Vishisht Advaita are made up, but I have read enough material on the web to say that these meanings are not far from what you would find.

Both of them have the same base. That you are a spark of the divine. Tatvavada clearly states the Panchabeda and says you and GOD are totally different.

Advaita : Since Hanuman, Rama and all of us are the same. Hanuman is teaching us we are the same as Vishnu and he is not above us.

Vishisht Advaita: Hanuman is the very embodiment of concentration, if he concentrates hard enough, if he self identifies with Rama, then he will become Rama. Hence he need not be inspired by Vishnu.

Tatvavada( Dvaita ) : Now see the magic of Srimadacharya :)

Step 1: Is the source Vaild ? Yes

Step 2: Is the context complete ? Yes. Taking these two shlokas is complete

Step 3: Is the text going against Hari Sarvothamma and Vayu Jivothamma ? Possibly

Step 4: Is the shloka encoded? Yes

Step 5: If sholka is encoded then Decode it.

Decoding Sholkas:

evam ukto hari varaH tadaa rakSho gaNa iishvaram

5-50-12

abraviin na asmi shakrasya yamasya varuNasya vaa

dhanadena na me sakhyam viShNunaa na asmi coditaH

5-50-13

jaatiH eva mama tu eShaa vaanaro aham iha aagataH

observe the order of the devatas:

1) Shakra

2) Yama

3) Varuna

4) Kubera

5) Vishnu

Anyone who does Sandhyavandana will recognize this order immidiately.

This is the order of Dik Namaskaras !!!

1) Shakra ( Indra ) - Pracheeyi Disha - East

2) Yama - Avacheeyi Disha - South

3) Varuna - Prateecheeyi Disha - West

4) Kubera - Udeeycheeyi Disha - North

The next Disha is Urdhwaeeyi Disha which is where the Surya is.

And Vishnu is the main among the adityas

Since the remaining are all directions, Vishnu here means the Aditya named Vishnu.

This is one level.

Level 2 :

Hanuman has conquered Vajra, Death ( Chiranjeevi ), the Ocean, desire for Wealth. He also states that he is superior to Sun.

This also clears up the fact that he received instruction from Sun to set an example for us and not for himself.

Level 3 :

Hanuman resides in the hrydaya kamala of all jivas, which is above the aditya manadala ( Solar plexus )

Thus, in this way all conflicts are resolved, the reason why sholkas are encoded is already mentioned.

There is absolutely no compromise with Krishna, you need to understand the meaning of each and every sholka completely and truly and you need to bring it in your daily life ( anusandana )

Level 4:

Hanuman is actually teaching us taratamya that he is above all the aforementioned devatas.

For 4) One popular misconception is that Hanuman means swollen cheek. Because amarkosha translates hanu to cheek.
But in Sundarkanda; Sri Hanuman clearly gives the meaning of the word Hanuman
"hanuumaan iti vikhyaato loke svena eva karmaNaa
By my activity alone, I am renowned as Hanuma in this world".

Therefore the Spiritual glossary has to be taken into interpretation instead of the dictionary.
Shastras are filled with such definitions. One more such example

pitaha -durMargat udrate sanmarga stapithanam - In pratah sanklapa gadyam, Sri Raghavendra swamy explains that one who puts us in the right marga from the wrong marga is called Pitaha
Since Vayu Devaru does this for us he is called Pitaha. There are many instances in which Vayu Devaru has guided peole from the wrong direction
Ex. Hanuman reminded Sugreeva when he forgot his promise to Sri Rama

Jai Bharateesha,
Hrishikesh.S.S.

Basics of Dvaita Philosophy

2010-04-14T10:23:00.000-07:00

Jai Vijayaraya !

Jai Bedi Anjaneya!

Hare Srinivasa !

Many people, refuse to accept simple concepts like asura mohana. This is an attempt to simplify this concept.
This foundation is required for many more complex concepts.

Jivas

____________

Q1) What are classification of Jivas?

A1)

Satvik – Peace Loving, Spreading good

Rajasic – On the Fence, goes with majority

Tamsic – Violence loving, destructive mentality

These are broad classifications, there are intermediate classifications.

But the spectrum starts with Sattvik and ends with Tamsic, Rajasic being the middle portion.

Some people like to go to temples, some people hate temples and love clubs, some people like both

( Temples and clubs are used metaphorically for Satvika and Tamsik places not literally )

Satvik people love to do good, hence enjoy heaven.

Tamsik people love to be “bad” hence suffer in hell.

Rajasik toggle around between heaven and hell.

Asura Mohana

___________________

Q2) What is asura mohana?

A2) Diverting tamsic people away from Sri Vishnu worship is the core theme of asura mohana.

Q3) Why asura mohana?

A3) If tamsik people start Sri Vishnu worship then they will be soliciting protection of the highest order.

Hence, every effort is made to ensure that the tamsik people steer clear from Vishnu aradhana

Every asura has prayed to Brahma or Shiva and has been killed by Sri Vishnu or Shiva.

The glorious exceptions being Prahlad and his grandson Bali.

Everyone who worships Sri Vishnu is promised his protection.

Because of the very nature of tamsik people, every effort has to be made divert them away from Sri Vishnu aradhane.

It is like ensuring terrorists are not armed with nuclear weapons

Q4) Scripture proof for Asura Mohana?

A4)

a. The Mohini avatara during Samudra Manthana for distributing Amrutha is classic Asura Mohana.

Vayu devaru is the abhimana devata for Amruta and Shri Hari Bhakti.

Shri Hari himself shows that he gives Amruta only to the Satviks ( Devatas ) and not to the tamsiks ( asuras )

b. Reclaiming the vedas back from asura hygriva during matsya avatara.

c. Pushpa vrishti ( showering of flowers from sky) on duryodhana when he abuses Sri Krishna. This is will ensure that Tamsik people will be inspired to abuse Sri Krishna.

There are many more instances.

In all the scriptures not one Sri Vishnu Bhakta has been harmed. Their egos have been vanquished but they have not been destroyed as opposed to asuras. Doesn’t this itself prove Sri Hari is Sarvothamma !

Puranas classification

___________________________

The central theme of all the puranas is the supremacy of Vishnu.

There are 18 puranas available collectively known as Ashtadasha Mahapuranas . The author of all of these puranas is Bhagavan Vedavyasa himself. It is understood that the God’s will is to teach the true purport of the Vedas only to eligible noble souls. Others are carefully misleaded and they never get hands on the true purport of the Vedas.

Hence Bhagavan Vedavyasa, while composing these 18 Mahapuranas, has himself categorized them into three types viz. Satvika Puranas, Rajasa Puranas and Tamasa Puranas. While the Satvic puranas are verily valid, Rajasic puranas have some misleading statements also. The Tamasic puranas are predominant with misleading statements and are intended to mislead the ineligible from the truth.

We find the names of the 18 puranas and their classification into Satvika, Rajasa and Tamasa in Padmapurana Uttarakhanda 235 Adhyaya.

Satvika Puranas:

वैष्णवं नारदीयं च तथा भागवतं शुभम् ।

गारुडं च तथा पाद्मं वाराहं शुभदर्शने ।

सात्विकानि पुराणानि विज्ञेयानि शुभानि वै ।।

· Vishnu Purana

· Naradiya Purana

· Padma Purana

· Garuda Purana

· Varaha Purana

· Srimad Bhagavata Maha Purana

Rajasa Puranas:

ब्रह्माण्डं ब्रह्मवैवर्तं मार्कण्डेयं तथैव च ।

भविष्यं वामनं ब्राह्मं राजसानि निबोधत ।।

· Brahmanda Purana

· Brahmavaivarta

· Markandeya Purana

· Bhavishya Purana

· Vamana Purana

· Brahma Purana

Tamasa Puranas :

मात्सयं कौर्मं तथा लैङ्गम् शैवं स्कान्दं तथैव च ।

आग्नेयं च षडेतानि तामसानि निबोधत ।।

· Matsya Purana

· Kurma Purana

· Linga Purana

· Shiva Purana

· Skanda Purana

· Agni Purana

सात्विका मोक्षदाः प्रोक्ताः राजसा सर्वदा अशुभाः ।

तथैव तामसा देवि निरयप्राप्तिहेतवः ।। प.पु. उत्तर 236.21

Among these puranas Satvika Puranas lead one to liberation, Rajasa do not cause good and tamasa puranas lead one to hell.

Having said this, not all portions of the Rajasa and Tamasa Puranas are invalid. Wherever they are in accordance with other satvika puranas they are perfectly valid.

One should bow down to Bhagwan Sri Ved Vyas has made sure that every body achieves their svabhava by reading the puranas.

Since Sri Hari is impartial he has made sure that everybody is empowered in reaching their respective states.

Hope this clears the basic step of understanding of asura mohana, the basis of classification and why the puranas need to be encoded

Next we shall a sample of how the texts true meanings are lost with word by word translations.

Jai Bharateesha,

Hrishikesh.S.S.