Nishkaam Karma

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

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

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

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

 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
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ChaturMukha Brahma Vayu – Brahmani Bharati
|
Rudra Sesha Garuda aitesham patnyaha
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Shakradyaha – aitesham patnyaha
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Dakshadyah
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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

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 )

* 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