Birthday of Sri Raghavendra Swamy – 12th March 2011

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 ||





Palimaru Matha Web Team brings this saptaaha Mahotsava to you LIVE

High quality (DV) Video/Audio Live from Kustagi

Timings Morning 5-00 am to 11-00 PM Non Stop Day long Live streaming
Log on to www.saptaaha.com Streaming start from (Live) 5th morning @ 5
A.M (IST)

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

www.saptaaha.com/invite.pdf



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

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. Please see second part at the bottom for more details on this.

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

Many thanks to Subhorup Dasgupta for his generous words. Inspiration comes in all shapes and sizes; his account can be read at http://subhorup.blogspot.in/2012/09/tirupati-to-tirumala.html

Another detailed account by Mohan at http://www.mohanbn.com/pedestrian-path-to-tirumala

Second account with more details at  http://srinivasa-kalyana.blogspot.co.uk/2012/03/climbing-tirumala-hills-dwiteya.html

Special Leela of Sri Rama

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

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)

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