harivayustuti

March 23, 2012

Happy Ugadi/Khara Nama Samvatsara

Filed under: Uncategorized — hrishikesh @ 4:55 pm

na shabdabdau gadhadha ! nacha nigamasau charchasaha ! nachan yahe proudaha ! nacha vidta vedya apimavayam ! param Shrimat Poorna Pramapti Guru Karunya saranim prapanaha manyasmaha kimapimcha vadantopi Mahantam !!! All my fame and success is not because of my scholarship; nor is it because of my grammar, nor is it because of Veda adhyana. It is only because of Karuna of SriMadAcharya !!! If “Shesha” Devaru says these words; we are nowhere in the picture. Wishing all success in obtaining the karunya of SriMadAcharya !!!

Wish you all a “Happy Ugadi/ Khara Nama Samvatsara”

August 7, 2011

Yajurveda Madhwa Sampradaya Sandhyavandane – II

Filed under: Uncategorized — hrishikesh @ 1:58 am

Hare Srinivasa,

Source : vyasamadhwa.org

The motivation for Sandhayavandam is Shri Hari preeti and Shri Hari Prernaya.
Sandhya vandanam – means a prayer to Surya Mandala madhya Sri Laxmi NarayanaSandhyavandam is a daily ritual to be done 3 times a day, during sunrise, noon and sunset.

If done with love and dedication, it probably the only prayer that needs to be said and can give all types of  results.
The Surya Mandala madhya Sri Laxmi Narayana is called Savitur.  There are many instances in the shastra where Surya Mandala madhya Sri Laxmi Narayana is invoked for example
a. Aditya Hridayam
b. Akshaya Patre for Yudishtira during vanvas

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

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

Why is it called Sandhyavandane?
Sandhi kala bhagavata roopa ge vandane
Night-Morning Morning-Noon Evening-Night

Vandane – vadi abhavadane stutya – stuti (with words) + namaskara (physical)

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

Why only these 3 times?
Ramayana – Sandhyakale tu rakshamsi duradarsha tu bhavanthi

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

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

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

These are the angas of Sandhyavandane.

No wet clothes ( 11 times wet cloth beaten against the wind is considered dry ).

GopiChanda dharana after snana is must. It’s not required in afternoon and evening except after bath.

Brief Steps

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

1. Achamana – Drinking a small quantity of water (equal to size of urad dal – hence the name “uddharane”)
Drinking water and Narayana Nama smarane Purifies the internal organs, necessary for Veda mantras pronounciation;

a grain of urad dal should be submersed and gokarana with the palm. Remembering the 24 names of Shri Hari in the

process of creation

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

english meanings can be referenced here

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

There is also a visulazation in TantraSara for each name which is Lord Vishnu with four arms, holding the conch,

the discus, the mace and the lotus. The positions of the four vary according to the roopa.

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

Om vishvanenamaha [ Vishnu - Srishti ollege kashta bidisu ]
Om madhusudhanayanamaha [ Madhusudana - Hridaya dalli hudagisaya ]
Om trivikramayanamaha [Trivikrama - Yamana bhada bidisu by destroying papa]
Om vaamanayanamaha [Vamana - Ninna Nama premadinda paadiso ]
Om sridharayanamaha [Shridhara - hrudayalli sadan maado ]
Om hrishikeshayanamaha [ Hrishikesha - do not neglect me, thinking I'm interested in mundane pleasures ]
Om padmanabhayanamaha [Padmanabha - Geddu Kopa, Buddhi Toru ]
Om damodarayanamaha [ Damodara - Ninna Nama jivha dalli niliso ]
Om sankarshanayamaha [ Sankarashana - Nanna kinkara aagi maadkolo ]
Om vaasudevayanamaha [ Vaasudeva - Please ensure no hurt comes to me, as I'm your servant no matter what birth I

take ]
Om pradhyumnayanamaha [ Pradyumane - Hridaya Tiddi Shudda maadu ]
Om anirudhayanamaha [ Annirudhane - Yennage mukti palisu ]
Om purushothamayanamaha [ Purushottamma - Ninna charandalli iddu ]
Om adhokshajayanamaha [ Adokshaja - Beda maadi noddadiro ]
Om narasimhayanamaha [ Narasimhana - Baara haakiruve ninage ]
Om achuttayanamaha [ Achyuta - Sanchita paapa, kinchita peeda kallisu ]
Om janardanayanamaha [ Janardhana - heena buddhi bidisu ]
Om upendrayanamaha [ Upendra - Krupe maadi kshamiso ]
Om hareyanamaha [ Shri Hare - Nanna ninna bhakatara jyotege iddu ]
Om srikrishnayanamaha [ Shri Krishna - Innu huttisibeda, huttisidake nammana palisu ]

2. Pranayama – Takes in pure air and lets out impure air
Gets us the control of the entire body – Dasha Pranava Gayatri Mantra
pranayamaihi dehe doshan -
Rechaka ( exhaling) 1, Puraka ( Drawing in air ) 2 and Kumbaka (retaining air in) 4 -
Proportion for Pranayama 1:2:4
Draw in from left and exhale from right

* Achamane and Pranayama are repeated many times, not mentioned here for brevity.

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

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

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

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

7. Paapa Purusha visarjana – draw in water from right and exhale from the left; this will destroy the paapapurusha in our body

8. Suryarghya – Offering the sacred water to Lord Narayana residing in the sun god. Solar energy is recognized as having enormous powers in purification, ripening of fruits, medicinal powers in curing skin and other related diseases.
3 arghyas  and 1 parischiita argya ( within 24 minutes of Sandhya kaala )

Surya needs to rise and set. 30 crore mandheha rakshasas try to stop the sun.

1 agrya – destorys their weapons
2 argya – destroys their chariot
3 argya – destroys the rakshasas

Without this argya, we lose the oppurtunity to perform seva and it becomes a paapa. Surya arghya ensures good health.
Gayathryat anajalim dhyadvat dhyatva surya gatam Harihi

For Ladies “Bharati Ramana MukhyaPranantargata Surya Antargata Bharati Ramana MukhyaPranantargata Sri LakshmiNarayana idam argyam idam argyam idam argyam”

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

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

 

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

 

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

13. 3 Pranayamas

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

15. Japa – Repetition of the Gayatri Mantra 10/100 /1000 or more no. of times and reciting the Narayana mantra

three times the no. of times one has recited the Gayatri mantra
Sharpens the mind, leads to clear and sharp thinking, memory and leads to personal upliftment.

bhuhu – poorna
bhuvaha – Lakshmi(bhu) pati (vaha- superior )
suvaha – Ananda + Gynana
Tat – sarvatra vyapta
Savitu – creator of all
varenyam  – worshipped by all
bharga devasya – A God, carrying all the world
dheemahi -  Pray to
dheeyo – yonaha – prachodeyat – May such a God, please inspire me in the right direction

Sri Krishna tells in Bhagavad Gita that he is the giver of intellect.

Japa is repetition ( prachodeyate prachodeyat… )

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

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

18. Durga Mantra & Vishnu Mantras
Jatadevasya (Sri Parshurama, Sri Durga Devi and Agni devaru stotra)…
tacharon yavarani ( release the happiness )

Bheesham stavaraja stotra – Namo Brahmanaya Devaya GoBrahmanaya Hitayacha Jagaddritaya Krishnaya Govindaya Namaha

Akashaat patitam toyam

Durga stotra – khalu durga devyo

Vasudeva roopa to obtain moksha – Vasanath Vasudevasyo
Sri Vishnu Sahasranama

Benefits of Abhivadanam – Dhirga Ayu, Vidya, Balam, Yash ( benefits of Namaskara )

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

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

21. Namatraya Japa – For any faults or shortcomings – Achyuta , Ananta and Govinda names are chanted three times –This can be followed for all worship.
To reiterate everything is for Shri Hari Preeti and is possible because of Shri Hari Prerna as stated each time in the sankalpa.

Benefits of Sandhyavandanam

vishayo dheerga sandhyatvat dheergam aayu avapyanuhu – Manu Smriti
Pragyam yasha keerthitaha, brahma varchas. Ashwattamas Narayana Astra & Brahma Sheera Astra is both Gayatri Mantra
Similarly any aashriwada given fructifies for those with Gayatri Mantra siddhi.

Gayatri Mantra as saara of Vedas

Aa -> Aa + Uu + Ma -> bhuhu + bhuvaha + Suvaha ( matrikas ) -> Tat savitur varenyam + bargo devasya dheemahi +

dheeyo yonaha prachodeyat

Aum -> Aa + Uu + Ma + nada + bindu + ghosha + shanta + atishanta ->  51 letter Aa – Ksha -> 3 vargas Purusha Sukta

-> Rig Veda from 1st Varga, Yajur Veda from 2nd Varga and Saam Veda from 3rd Varga

Hence Gayatri Mantra is packed with Ananta Vedas

Lopa of Sandhyavandane

 

Source : chiraan.wordpress.com

 

When there is lopa of one sandhya sandhyavandana one gives additionl arghya as prayashcitta
If there is continuous lopa, then sanskara ceases; so one becomes vrat.
So vratyastoma homa has to be undergone and again upanayana sanskaar is done; this is janevu ceremony again.
Incidentally a recital of vishnu sahsranaam with meaning is equivalent to punahsanskaara; similarly sutra parayana

as each letter of sutra parayan gives phala of 24000 gayatri
Also 1000 japa of purushsukta gives punahsanskaara and 100000 ashtakshari gives deha shuddhi so those who have had

upanayana [ bramhins ] and due to foreign travel or shudra/mletcha stree sansarga /maans bhakshana or due to

irregular sandhya owing to night shifts etc feel like regaining bramhanatva [ sign of loss of bramhanatva is

mantra does not give phala, tejas of face dies down .....irregular breath ..... loss of capacity to command others

......... no screen/scene presence all these show loss of ojas ] in such cases the above remedies help.

Jai Bharateesha,

Hrishikesh

October 31, 2010

Sri Hari Vayu Stuti

Filed under: Uncategorized — hrishikesh @ 3:18 am

Please visit the “Updates” Page to see latest updates.

October 29, 2010

Nakha Stuti – Before Vayu Stuti

Filed under: Uncategorized — hrishikesh @ 10:15 pm

Narsimha NakhaStuti:

#1

Pantavasmaan puruhotavairi balavaan matanga madhyad ghataha kumbochadri vipat

na adika patu prateyka vajra itaha|

Srimad Kantira vasa parata sunakahara daritarati dura pradvad dvastanta shanta pravitata

manasa bhavita

*Bhuri Bhageyi

*Naki Vrundaei *Two variations in readings, called pata antara (different teachings but no change in meaning)

* Many shlokas have Mangalcharana invoking Sri LakshmiNarasimha, HariKathAmruthSara is one such popular example. In SriMadAcharaya’s “MayaVada Khandane”, he starts of with

NarasimhaOakhila aGynan mata dhvanta divakaraha |

Jayatya amita sajjana sukha shakti payo nidhi ||

Meaning

O Lord Lakshmi Narasimha, please protect us from Indra’s enemies who are like intoxicated elephants, by bursting their pot like necks. Just one fingernail of your Lord Narasimha is sufficient for this. Each and every nail is as effiecient  and like Vajra and sufficient to accomplish this job.

Sri LakshmiNarasimha is omnipresent, with just his complete nail(s), he dispels the darkness which lead us astray and brings peace to the mind and heart. All the Demi Gods, seek refuge of such nails.

Commentary

Pantu asman or Asman pantu - Protect us

Pantu vo narasimhasya nakhalangulkotayaha
hiranyakashipovargaha gotrasrukkadharmarunaha | Narasimha Purana 1.3

su-nakhara

Different meanings of su – poojya, athi,kirsta, kashta, poorna,samruddhi, shobana

su – poorna or complete

Poorna meaning 1#

Ishavyasa Upanishad Invocation

om purnam adah purnam idam

purnat purnam udachyate

purnasya purnam adaya

purnam evavashishyate

The Personality of Godhead is perfect and complete.

And because He is completely perfect, all emanations from Him,

such as this phenomenal world, are perfectly equipped as a complete whole.

Whatever is produced of the complete whole is also complete by itself.

And because He is the Complete Whole, even though so many complete units emanate from

Him,

He remains the complete balance.

adah purnam idam purant – moola roopa of Bhagvanta is poorna, avatar roopa is also poorna

Every limb, every part of Sri Hari is poorna or complete

One example of this “Poorna” is, Sri Hari takes Sri Krishna avataara with just a strand of his black hair. Through just a strand of hair, Sri Krishna shows Vishwa Roopa darshana.

That means each and every organ of Sri Hari is poorna. Just his ear is enough to do everything, just his eye is enough, just one nail is enough. etc.

Now we can appreciate the whole context of praising Narasimha Naka.

In SrimadBhagavatam 2.2.13-

ekaikaśo ańgāni dhiyānubhāvayet

pādādi yāvad dhasitaḿ gadābhṛtaḥ

jitaḿ jitaḿ sthānam apohya dhārayet

paraḿ paraḿ śuddhyati dhīr yathā yathā

SYNONYMS

eka-ekaśaḥ — one to one, or one after another; ańgāni — limbs; dhiyā — by attention; anubhāvayet — meditate upon; pāda-ādi — legs, etc.; yāvat — until; hasitam — smiling; gadā-bhṛtaḥ — the personality of Godhead; jitam jitam — gradually controlling the mind; sthānam — place; apohya — leaving; dhārayet — meditate upon; param param — higher and higher; śuddhyati — purified; dhīḥ — intelligence; yathā yathā — as much as.

TRANSLATION

The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.

The process of meditation of Sri Hari has to be from the feet to his smiling face. Since each and every anga is poorna; meditating on even one anga is perfectly acceptable. Meditating on only feet of Sri Hari is fine. When the mind gets clearer, Sri Hari will reveal himself a little more until the ankles, until knees, until the smiling face. Such meditation on Sri Hari’s will lead to Gyan, Bhakti, Vairagya, Paroksha, Aparoksha and finally moksha.

Also note, this is the dvaita way of dhyana, not nirguna upasana as taught by modern meditation classes where you are told to “empty” your mind. Dvaita, says fill it with Sri Hari dhyana not to empty it.

Poorna meaning 2#

Shastras say for something to be poorna it has perform two actions

a) Anishta nivritti – Remove obstacles or stop all evil/bad

b) Ishta Prapti – Grant all desires

suNakhara – each nail is complete or poorna, there is no difference between the efficacy of each

nail or the whole

The first two padas of this shloka tells about anishta nivritti, the second two padas tells about

ishta praptti done by each nail of Sri Lakshmi Narasimha

There are two types of Moksha – Vidya & Avidya – Sambuti & Asambuti

Ishavasya upanishad -

vidyam cavidyam ca yastadvedobhayam saha |

avidyaya mrtyum tirtva vidyaya’mrtamasnute ||11 |

vidyam = exact knowledge of Visnu; avidya = criticism of false knowledge; ca = and (in

conjunction with); yah = who; tad = that; veda = knows; ubhayam = both; saha = together, at

the same time; avidyaya = by means of criticism of false knowledge; mrtyum = death (and other

undesirables such as suffering and ignorance); tirtva = having overcome, crossed over; vidyaya

= by means of correct knowledge; amrtam = moksa characterized by enjoyment; asnute =

obtains.

The crux of this shloka is avidyaya mrtyum tirtva – getting rid of avidya will helps conquer death

&

vidyaya’mrtamasnute – obtaining vidya will bestow amrtum or moksha

Which anishta nivritti ?

Puruhuta vairi

Puruhuta - Indra is Puruhuta because he is Puru ( Indra) + huta (homa); he performed 100

ashwamedha yagnas

vairi - enemies

How does Puruhuta vairi concern us ?

Indra is abhimana devata ( presiding deity ) for mind, so Puruhuta vairi means enemies of the

mind

To understand shastras and to obtain gyana, our mind should not be attacked by feelings of

anger, jealousy, envy etc.

So to get that state we have to ensure Indra’s enemies are vanquished.

puruhutavairi balavaan matanga madhyad ghataha kumbochadri vipat

nadika patu pratyeka vajraitah -

All Indra’s enemy’s elephantine heads like pots are blasted by each nail.

pratyeka vajraitah – this emphaises that each nail is complete and itself is sufficient as Vajra

ayudha for Sri Hari

Srimat Kanteervasya

Kanteera - Lion

Sri - Lakshmi devi

Sriman - with Lakshmi devi

Srimat Kanteerava -asya – Lord Narasimha with Sri Lakshmi devi

pratata sunakhara

pratata - omni present, filled throughout the brahmanda

The significance here is Sri Narasimha’s avtaar is through a pillar, to prove that Sri Hari is

present everywhere.

A living being coming out of a non living thing is possible only for Sri Hari.

Sri Madhvacharya gives this incident to prove that in all of avtaara’s Sri Hari’s birth is just his lila.

Sri Hari’s deha is gyana swaroopa deha.

daritarati dura pradvad dvastanta shanta pravitata manasa bhavita -

The enemies in us like kaama, krodha, etc who pulls us away from the path are burnt, the

darkness is dispelled by this upasane

nakhi vrundaihi – All the Gods take shelter in such magnificient and unique nails.

Nakha Stuti 2#)

Lakshmikanta saman tatopi naivesha tushte samam

pashyam uttama vastu duritarato pastam raso yoshtamaha |

Yadro shotkara dakshinetra kutila prantho tithagni sphurat

kadyo topam vishphu linga basita brahmesha shakrot karaha ||

Meaning

Lakshmi’s Husband (Sri Hari) has no equivalent; therefore he is the best and highest. SriMadAcharya says he has dwellved in the shastras and he cannot anyone greater.He is the eight rasa.

MahaBharataTatparyaNirnaya

satyaM satyaM punaH satyamuddhR^itya bhujamuchyate | vedashAstrAt paraM nAsti na daivaM keshavAt param || 2.71
71. With both the hands held up, it is stated that there is no shastra superior to the Vedas; there is no God superior to Kesava. (This is) true; (this is) true and again (it is) true.
Note – This verse occurs in the middle of Mahabharatha. Just as the Veda is the highest of the shastras, Kesava is the highest of the Gods. Triple saying is for emphasis.
AloDya sarvashAstrANi vichArya cha punaH punaH | idamekaM sunishhpannaM dhyeyo nArAyaNaH sadA || 2.72||
72. After one deeply studies all the shastras and ponders over them again and again, this one thing is well established i.e., Narayana is to be contemplated always.
smartavyaH satataM vishhNurvismartavyo na jAtuchit | sarve vidhinishhedhAH syuretayoreva kiN^karAH || 2.73
73. Vishnu must be remembered always and must never be forgotten under any circumstance.
All rules of omission and commission (laid down in the shastras) are only subservient to these (main injunctions).

During pralya, a fire emits from Narasimha’s third eye which annhiliates the entire creation. Gods headed by Brahma, Rudra, Indra etc get burnt like moths in that fire.

Commentary

Laksmikanta Meaning 1#)

Lakshmikanta - Sri Hari, is called Lakshmi kanta because he is the husband of Sri Lakshmi;

In this world, if the wife’s name is taken first, it is assumed that the husband is “hen pecked”.

But in case Sri Hari; it is a great attribute, to understand this we need to understand the position

of MahaLakshmi.

In Ambrani Sukta (Rig Veda Book 10 Hymn 125):

yaM kAmaye taM–tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

Mahalakshmi says:

Whomever I like, I’ll make him Rudra, I’ll make him Brahma, I’ll make him a Rishi, I’ll make him a

wiseman

*ugraM is one of the names of Rudra [Shatapatha Brahmana 6.1.3 where Prajapati confers the

following names to Rudra: rudra, sarva, pashupati, ugra, ashani, bhava, mahAndeva, IshAna]

This Mahalakshmi’s husband is Sri Hari, hence it becomes an attribute to Sri Hari.

Lakshmikanta Meaning 2#)

In Rukmaneesha Vijaya, Sri Vadirajaru mentions an incident between Sri Krishna and Gopikas.

Sri Krishna asks the Gopikas to go to their Kanta’s or husbands. The Gopikas reply that Krishna

is their Kanta.

The sanskrit etmyology of the kanta is twofold; Ka means suka and anta means end:

1) ka+anta – end of sukha (Gopika’s husbands represent samsara)

2) ka+anta – sukha’s end meaning the ulitmate happiness ( Sri Krishna )

So the Gopika’s claim that instead of going to end of happiness they have come to the ultimate

happiness; which is Sri Krishna.

(This magic is possible only in Sanskrit)

so Lakshmikanta – Ultimate Happiness for Sri Lakshmi

tatopi naivesha tushte samam pashyam uttama vastu duritarato pastam -

There is nothing better than Sri Hari, through experience or through the shastras

raso yoshtama Meaning 1#) There are only six rasas viz. madhura, amla, lavana, katu, kashaya and tikta

There is no seventh rasa, so the eight rasa is beyond human comprehension.

raso yoshtama Meaning 2#) In Chandogya Upanishad, the Lord is called as the eight rasa

om ity etad ak?aram udgitham upasita |

om iti hy udgayati |

tasyopavyakhyanam || ChUp_1,1.1 ||

1. Let a man meditate on the syllable Om, called the udgitha; for the udgitha (a portion of

the Sama-veda) is sung, beginning with Om.

eṣāṃ bhūtānāṃ pṛthivī rasaḥ |

pṛthivyā āpo rasaḥ |

apām oṣadhayo rasaḥ |

oṣadhīnāṃ puruṣo rasaḥ |

puruṣasya vāg rasaḥ |

vāca ṛg rasaḥ |

ṛcaḥ sāma rasaḥ |

sāmna udgītho rasaḥ || ChUp_1,1.2 ||

2. The essence of all beings is the earth, ( 1st Rasa )

the essence of the earth is water, ( 2nd Rasa )

the essence of water the plants, (3rd Rasa )

the essence of plants man, (4th Rasa )

the essence of man speech, ( 5th Rasa )

the essence of speech the Rig-veda, (6th Rasa )

the essence of the Rig-veda the Sama-veda, ( 7th Rasa )

the essence of the Sama-veda the udgitha (which is Om). ( 8th Rasa )

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo ‘ṣṭamo yadudgīthaḥ || ChUp_1,1.3 ||

3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place,

the eighth. ( Sri Hari )

raso yoshtama Meaning 3#) Eight rasa refers to the eight avtara viz. Sri Krishna; for kaliyuga Sri

Krishna avtaar is most apt.

Hence Sri Madhvacharya installed only Sri Krishna idol in Udupi.

yadro shotkara dakshinetra kutila prantho thitagni sphurat kadhyo topam vishpu linga bhasita

brahmesha shakrotkaraha

During Pralaya, Lord LaxmiNarasimha’s third eye emits a fire during pralaya that can destroys

all the gods headed by Brahma & Indra (These two categories encompass everybody except Sri Hari and Laxmi)

Dvadasha Stotra – I [VandeVandhyam Sadanandam Vasudevam Niranjanam]

dhyAyEdajasramIshasya padmajAdipratIkShitaM |

bhrUbhaMgam pAramEshThyAdi-padadAyi vimuktidaM || 11 ||

The twitching of the eye brows of the Lord of all can give the highest positions like that of Chathurmukha Brahma and even Moksha. It is waited upon even by

Brahma and others. Such eye brows should be contemplated.

Śrīmad Bhāgavatam 9.4.53-54

śrī-brahmovāca

sthānaḿ madīyaḿ saha-viśvam etat

krīḍāvasāne dvi-parārdha-saḿjñe

bhrū-bhańga-mātreṇa hi sandidhakṣoḥ

kālātmano yasya tirobhaviṣyati

ahaḿ bhavo dakṣa-bhṛgu-pradhānāḥ

prajeśa-bhūteśa-sureśa-mukhyāḥ

sarve vayaḿ yan-niyamaḿ prapannā

mūrdhnyārpitaḿ loka-hitaḿ vahāmaḥ

SYNONYMS

śrī-brahmā uvāca — Lord Brahmā said; sthānam — the place where I am; madīyam — my residence, Brahmaloka; saha — with; viśvam — the whole universe; etat —

this; krīḍā-avasāne — at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parārdha-saḿjñe — the time known as the end of a

dvi-parārdha; bhrū-bhańga-mātreṇa — simply by the flicking of the eyebrows; hi — indeed; sandidhakṣoḥ — of the Supreme Personality of Godhead, when He desires

to burn the whole universe; kāla-ātmanaḥ — of the form of destruction; yasya — of whom; tirobhaviṣyati — will be vanquished; aham — I; bhavaḥ — Lord Śiva;

dakṣa — Prajāpati Dakṣa; bhṛgu — the great saint Bhṛgu; pradhānāḥ — and others headed by them; prajā-īśa — the controllers of the prajās; bhūta-īśa — the

controllers of the living entities; sura-īśa — the controllers of the demigods; mukhyāḥ — headed by them; sarve — all of them; vayam — we also; yat-niyamam —

whose regulative principle; prapannāḥ — are surrendered; mūrdhnyā arpitam — bowing our heads; loka-hitam — for the benefit of all living entities; vahāmaḥ —

carry out the orders ruling over the living entities.

TRANSLATION

Lord Brahmā said: At the end of the dvi-parārdha, when the pastimes of the Lord come to an end, Lord Viṣṇu, by a flick of His eyebrows, vanquishes the entire

universe, including our places of residence. Such personalities as me and Lord Śiva, as well as Dakṣa, Bhṛgu and similar great saints of which they are the

head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods — all of us surrender to that Supreme

Personality of Godhead, Lord Viṣṇu, bowing our heads, to carry out His orders for the benefit of all living entities.

Vayu Stuti

Filed under: Uncategorized — hrishikesh @ 8:29 pm

Vayu Stuti

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

Srimad Vishnangri nishtarti ati guna gurutama Srimad AnandaTirtha trailoka acharya padod

jvalajvala lasat pantu asman punantu |

Vaacham yetra pranetri Tribhuvan mahita Sharada Sharadendu jytosana bhadrasmita Shri

davalita kakuba premabharam bha bhara || 1

Meaning:

Commentary:

This is a shloka describing the dust of the feet of SriMadacharya.

Srimad Vishnangri nishtarti – One who has most faithful/belief in Sri Laxmi Vishnu

jvalajvala lasat – SriMadacharya’s feet are compared to shinning lotus

A normal lotus, blooms in sunlight and withers when the sun sets. The lotus feet of SriMadacharya are however always in bloom and effulgent

gurutama -

TraiLoka acharya – Guru for all three worlds.

Three worlds means bhu, swarga and patala. In another sense triloka means this loka , the

lokas up and the lokas down (so 14 lokas in total).

He is acharya for all the 14 lokas everyone below Brahma Devaru and Saraswathi Devaru

Acharya – one who leads by example, SuMadhvaVijaya has a chapter which describes the activites of SriMadacharya, he used to get up during arunodaya kala, do snana, anikha, japa and be ready.

Ati Guna – 32 lakshanas sharira

asman punantu -

Vacham yetra pranetri Tribhuvan mahita Sharada Sharadendu -

Sharda devi who is worshipped by all the 3 worlds is present in the dust of lotus feet,

SriMadacharya in MahaBharata Tatpariya Nirnaya mentions that Rudra, Sesha, Garuda and devotees below

pray to Bharati devi to grace them with the meanings of the Shastras

Sharada Sharadendu jytosana – Sharda devi’s smile is compared to the autumn moon

bhadrasmita shri – Sharda Devi’s smile gives us assurance

dhavalita kakubha – in a particle of dust of SriMadacharya’s feet

premabharam bhabhara – placing full love and trust

================================================================

UkanTHa akunTHa kolaHala jala vidita jasra sewanuvruddHa

Praadnyath madnynna DHootaam andhatamasa sumano mouli ratnavaleerraam

BHAktyudre kaavagaaDha PraGhatana SaGhataath Kara sangharsya maaN

Praanthh PraagryaanGhryo Peetho TiTHA kana ka ranja Pinjraha Ranjitaashaah ||2

This shloka tells about how the Gods are eager to please Mukhya Prana devaru

There is a lot of commotion in the palace, of Mukhya Prana; the gods headed by Garuda, Sesha, Rudra, Indra. The Gods are eager to come first to pay their respects to MukhyaPrana.

Their devotion is evident from the fact that they hold Anandatirtha’s feet firmly, the scraping of the crowns against the pedestal of SriMadacharya creates gold dust. The redness of SriMadacharyas feet and the gold dust creates a unique pinjara (mix of red and yellow) colour.

Andha tamas – blind hell, the worst hell; was brought to light by Srimadacharya, the fact that there are levels of hell, levels of heaven; this hierarchy of hell’s, heavens and even in Moksha is totally unique. Every other philosophy at some point or other exhibit characteristics of advaita. Tattvavada is also called as “non compromising dualism”

Andah tamas is linked to avidya. The following Upanishad quote mentions the link between andah tamas and avidya.

Ishavasya Upanishad 1.1.9

andham tamah pravisanti ye’vidyamupasate |

tato bhuya iva te tamo ya u vidyayam ratah || 9

andham tamah = relentless, blinding darkness; pravisanti = enter into, obtain; ye = those who; avidyam = with incorrect understanding, having failed to grasp correctly; upasate = worship, meditate upon; tatah = and then, than that; bhuyah = greater; iva = undoubtedly; te = they, those who; tamah = darkness; ya = who; u = but; vidyayam = proper knowledge; ratah = engaged in, devoted to.

Those who worship [Visnu or others] with false understanding enter dense, unrelenting darkness; to a greater darkness than that go they, who are merely devoted to the correct understanding (but do not care to criticize incorrect understanding).

We may say, therefore, that “a great responsibility rests with him who knows; he is bound to teach others, [else] his lot is even worse than those of the ignorant.” [SCV11]

Not only is it the case that one must condemn false knowledge in order to avoid the greater suffering that would ensue if one did not, but one must also do so because the two things, correct understanding and condemnation of incorrect understanding, each have their own separate result that one should seek

==================================================================

janmAdhivyAdhyupAdhipratihativirahaprApakANAM guNAnAm.h |

agryANAM arpakANAM chiramuditachidAna.nda sa.ndohadAnAm.h |

eteshhAmeshadoshha pramushhitamanasAM dveshhiNAM dUshhakANAm.h |

daityAnAmArthima.ndhe tamasi vidadhatAM sa.nstavenAsmi shaktaH || 3||

Commentary:

Here Sri Trivikrama Panditacharya does a reality check; he ensures that he is in control of his ego. He praises SriMadAcharya as well as he criticizes himself (sva ahankara khanda ).

In this shloka, Trivikrama Panditacharya praises SriMadacharya and expresses his inability to praise the dust of SriMadacharaya’s feet

nasmi shaktaHa – I am incapable of full praising the dust of SriMadAcharya’s feet

The qualities are such that I’m incapable of fully praising them.

What are the qualities?

Janma Adhi Vyadhi Upadhi – Cycle of Birth, mental problems, physical problems, the causes

pratihati – obstacles

Virah prapakanaam – to put an end to . Putting a full stop. [Virah - End]

It puts an immediate end, to the cycle of birth; mental issues; physical issues .

agryANAM gunanam arpakANAM  -#1 Those who surrender to them

#2 Giver of Guna’s [Gynana Bhakti Vairagya]

chiramuditachid Ana.nda sa.ndohadAnAm.h – Giver of Ultimate Gynana and Bliss [ Moksha ]

eta eshham – [Trivikrama Panditacharya]

eteshhAmeshadoshha pramushhitamanasAM dveshhiNAM dUshhakANAm.h |

daityAnAmArthima.ndhe tamasi vidadhatAM – sends the daityas who pollute the mind to AndhaTamas.

=====================================================================

Asya Vishkartru Kamam Kaii maia Kalushe ssminJane gnyaanaMaargan1

Vandyam Chandrendra Rudrendta DHUMani Phani Vayo Naya kaDyai rihaDHYA

MaDHVA KHYam Mantra ssiDham Kimuta KruIavalo Mantlassyaavatafam

Paataaram PaaramesHTYM Padama Pa vipudaha Praplu raapum no Punsaam ||4

Asya Avishkartru Kamam – Asya- Vayu Devaru

Vayu Devaru has to invent a path; For what ?

gnyana Margam – Path to Knowledge; For whom?

kalimana kalushe asmin Jane – For all the people who are affected by kali.

kalibala – agnyana & avidya

agnyana – resistance to knowledge

avidya – wrong knowledge

kalimana kalushe – the way kali pollutes the mind is agnyana and avidya

To give lethargy to understand the correct concepts and understand all the wrong concepts. – This is very much prevalent in today’s world when people don’t know much about SriMadBhagvatam, but they know each and every movie and all the lyrics of the latest songs.

Sri Hari is beyond everything; Sri MahaLaxmi, Sri Brahma Devaru & SriMadAnanda Tirtha form part of the Parashukla traya (ultra pure trio). kali cannot touch the parashukla trayaru; Sarva Moola is a form of Srimadacharya. Hence just keeping Sarvamoola grantha’s in the house will eleminate the effect of kali

Who are the Gods listed out here that have been affected by kali.?

Chandrendra Rudrendta DHUMani Phani Vayo Naya – Chandra, Indra, Rudra, DhyuMani – Surya, Phani – Serpent, Vayo Nayaka – King among birds – Garuda

Chandra, Indra, Rudra, Surya, Sesha, Garuda have all felt the effect of kali.

Chandra – Had a child with his Guru’s wife

Indra – has been proud of his strength plenty of times

Rudra – has also felt the influence of kali; opposing Sri Rama at time of death of ravana, as Ashwattama and other incidents as well.

Surya – To reduce excess punya obtained by Surya, he was born as Karna was under the sway of Duryodhana

Sesha – To reduce the excess punya gathered by Sesha Devaru during Ramayana as Lakshmana, the following instances were created to reduce Sesha Devaru’s punya.

The way to reduce punya is to think that they are greater than Hari-Vayu. The following incidents demonstrate when it has happened

1. Sesha Devaru has argued with Vayu devaru for supremacy (See Venkatesh Kalayana in Bhavisyottara Purana)

2. He has argued with Sri Krishna during Subhadra’s marraige.

3. He has taught Gada Yuddha to Bheemsena Devaru. ( Balarama has shukla keshi Paramatma roopa in him, so no dharma lopa from Bheemsena Devaru’s side)

4. He has suspected Sri Krishna during Symantaka mani episode.

* Sesha Devaru is an top notch devotee. These are the only times he has slipped.

Garuda – once felt that Sri Hari is great because of him. He thought that he could carry around Sri Hari. Shri Hari calls Garuda and places his little finger on him. Garuda cannot bear the weight and falls unconcious.  He realizes that Sri Hari gives him the strength to carry Sri Hari around, without that he cannot bear the weight of even Sri Hari’s little finger.

All the God’s except the parashulka trayaru have had the effect of kali.  Hence they pray to SriMadAcharya to grace them, since by SriMadAcharya’s grace kali cannot affect them in anyway.

The God’s pray that even for a second they don’t want to divert from Sri Hari Bhakti.

mantra sidhham – SriMadAcharya has mantra siddhi – There are multiple instances when SriMadAcharya demonstrates this siddhi.

On one occasion, SriMadAcharya met a Shudra King who was propogating that the Vedas are false, because there is a RigVeda mantra when uttered should a seed should sprout. The King chanted the mantra and nothing happened and tried to validate his point. SriMadAcharya points out that the mantra must be recited by a person who has the siddhi and chants the mantra and lo! the seed sprouted, grew, bore flowers and fruits; right before their very eyes.

* A common example I give for mantra siddhi is singing. Just because you have the notes and lyrics does’nt mean one can sing. Similarly just because you can read the mantra does’nt mean anything can happen.

Sri Vadiraja in Yukti Malika mentions 32 riks in the Vedas, where SriMadAcharya is mentioned. Ballitha Sukta is not the only place.

As per Balitha sukta from Rig-Veda (1.141.1-5), Lord Hanuman is told to be an incarnation of Lord Vayu whose second and third incarnations are told to be Bhimasena and Sripad Madhva (yadImanupradivO madhva AdhavE guhasantham.h maatarishvaa mathaayatI) in the same sukta.

===================================================================

Udyad Wdyud Prachandaam Nija vchi nikhan, Vyapta Iokaavakasho

BiBtiRIdbheemo Bhuje yo EHYDita dinakaraa BHANGa DaDHYA Prakande

Vaerp DHArya GADAgrya mayamlha sumatlm Vayu devo vidadHYA

DadHYAt Magnyaana neta yetl vata mahito Ehoomi bhooshaa hlanirme //5

This shloka describes Bheema avtara and mentions that Srimadacharya has descended from the Bheema avataara.

The Moksha Parva of Mahabharata mentions that Bheemsena Devaru’s sharira fell down. SriMadAcharya tells us that Bheemsena’s sharira was kept and with that sharira he took SriMadAcharyas avataara.

* There are different schools of thought; some claim that SriMadAcharya descended from Hanuman roopa, some from Bheema roopa. Whatever the direction of thought; for Vayu Devaru there is no difference between moola roopa and avataara roopas; unlike other deities below him. This difference of opinion is again academical, and of no real consequence.

* SriMadAcharya mentions that, Devatas can accept all four ashramas at the same time. Ex. Dhruva raja got Vasudeva mantra deekshe before upanayna, but since he is a devate and have all four ashramas at the same time, there is no lopa. Similarly SriMadAcharya, from Bheemsena Devara’s shareera also is fine.

Bheema – bruthaa maaha pramanani yasa saha Bheema – One who is conversant in all shastras.

The shoulder ornaments of Bheema are so bright that they look like the sun. The mace of Bheema is so wonderful, it could be lifted only by a true veera.

Nowhere in any avataara has any incident happened where Vayu’s gadha has been hurt or stopped or ineffective. Vayu is the abhimana devata for Sri Hari’s Gadha.

King Mandhata, after pleasing Vayu by penance he requested Vayu to hand him his mace. After his lifetime, he deposited the mace in Bindu Sarovar. After Kandhava vana was burnt and the asura Maya was spared, he brought back the mace for Bheema and the Devadutta shanka for Arjuna.

Veeryo dharyam – Only a true hero or Veera could carry such a mace.

==================================================================

Samsaaro Taapa Nitty0 Pashamada sadaya Snehaha Sambupoom

PtvDYAD vlDNYAna VadDYAD DwitimaNi Kiranaa SreNi sampoon*TaSH Has

SriVatsasn KaDHI Vaso Chile tara saralah srimad ananda ihtha

KSHE mambho Dhirvi BHindya DBHava dana Bhimatam Bhoorime Bhootihaetuhu //6 //

In this shloka, SriMadAcharya is compared to the milky ocean, which was churned to get all the precious jewels.

Samasara uTaapa  – Unbearable sufferings and heat of the samsara

Aadhyatmika, AadiBautika, AadiDevika – These are the 3 tapa; hence the word tapatraya.

Once can hope to cross this only by the grace of SriMadAcharya.

Nitya Pashamada – daily experiencing (or always experiencing)

Prodyad Vidyad – Shining Vidya

PtvDYAD vlDNYAna VadDYAD – Sri Trivikrama Panditacharya has seen Anu Bhasya being dictated four chapters simultaneously.

sneha hasa ambu pura – filled with sneha or motherly feeling

SriMadAcharya always recommends his devotees for Mukti in front of Shri Hari, although it does not benefit him in any way; out of mercy and motherly feeling he wishes the best and ensures that his devotees reach moksha and the best state.

You are the brahma in the next kalpa. (Bhavi Brahma) There are multiple references to support this.

Anjaneya Ashtotra – Om Bhavishya Chaturannaya Namaha !

In Ramayana, there are several shlokas that mention this.

You are the flag of the Vedas, for the satwik souls.

The next shlokas tell what happens to the saatvik souls who follow SriMadAcharya and what happens to those who oppose SriMadAcharya.

======================================================

mUrdhanyEShO&MjalirmE dRuDhataramiha tE badhyatE baMdhapASacChEtrE
dAtrE suKAnAM Bajati Buvi BaviShyadvidhAtrE dyuBartrE |
atyaMtaM saMtataM tvaM pradiSa padayugE haMta saMtApaBAjAmasmAkaM
BaktimEkAM Bagavata uta tE mAdhavasyAtha vAyOH || 7 ||

Commentary:
mUrdhani yEShOM anjalirmE dRuDhatara miha -
I join my hands firmly and place it above my head standing and do Sashtanga pranama as well – This is a mudra which denotes total surrender. The head is the highest and most important organ, placing hands above that; indicates that I place you over and above me.
bhadyate bandha pasha chetre – release me from this bondage of this world/samsara. If our hands are tied, who can release us ? One whose hands are not tied. Vayu Devaru is never tied down; so he is the best person to release us from this bondage.
bandha pasha chetre – linga deha bhanga satvik(removed through viraja nadi snana)/rajasik (hoonkar of Vayu Devaru)/tamasik (Gada prahara of Vayu Devaru)
Bajati suKAnAM dAtre – You give happiness/sukha to those who worship you
Bajati buvi suKAnAm dAtre – After Linga Deha bhanga only those who worshipped you, experience happiness

BaviShyad vidhAtrE  – bhavishya Brahma
dyu BartrE – (dyu)Bharati Devi’s Husband
atyaNtam saNtataM padayUge EkAM Bhaktim mAdhavasyAtha vAyOH – please grant me a lot of single minded devotion to Sri Krishna always.
atyaNtam saNtataM – always and until the end
tvam padayUge – I did’nt understand you before; but atleast I understood now
saMtApa BAjAm – You remove the worries and pain of samsaram
mAdhavasyAtha vAyOH tE – Please grant Bhakti in Sri Hari and you.

*Normal bondage will reduce strength over time, but Samsara never reduces also nobody else can free us except Sri Mukhyaprana onwards hence it is called bandha pasha

==============================================

Shlokas 8-12 to be done

==============================================

kShut^kShAmAn rUkSharakShOradaKaranaKarakShuNNavikShOBitAkShAnAmagnAnaMdhakUpE
kShuramuKamuKaraiH pakShiBirvikShatAMgAn |
pUyAsRu~gmUtraviShThAkRumikulakalilE tat^kShaNakShiptaSaktyAdyastravrAtARditAMstvaddviSha
upajihatE vajrakalpA jalUkAH || 13 ||

haters of Sri Hari Vayu are thrown into Andham Tamas – blind hell (worst hell)
kShut^kShAmAn  – They are left to be extremely hungry until they are reduced to just bones
rUkSha rakShOra – terrible rakshasas then come
daKara naKara – with their teeth and nail
kShuNNa vikShOBitAkShAn – gorge out eyes and eat
AmagnAn aNdhakUpE – Then they are thrown into a bottomless well where it is pitch dark
kShura muKa muKaraiH – while falling their flesh is torn apart by
pakShi BirvikShatAMgAn – birds whose beaks are as sharp as swords
pUya AsRuNg mUtra viShThA – a river of malla blood and piss (there is a river like this called Vaitarani on the way to Yamaloka)
kRumi kula kalilE – filled with worms
tat^kShaNa kShipta SaktyAdy astra vrAtARditAMstvaddviSha – The dootas immidiately throw astras and weapons on them
vajrakalpA jalUkAH – the worms are strong as diamond and eat away at the flesh

* Shastras give examples of hell and their punishments; just like a doctor gives advice of the worst case scenarios to patients.

These are the punishments meted out to Sri Hari Vayu dvesharus

mAtarmE mAtariSvan pitaratulagurO BrAtariShTAptabaMdhO
svAmin sarvAMtarAtmannajara jarayitarjanmamRutyAmayAnAm |
gOviMdE dEhi BaktiM Bavati cha BagavannUrjitAM nirnimittAM
nirvyAjAM niSchalAM sadguNagaNabRuhatIM SASvatImASu dEva || 14 ||

mAtah – mother

mAtah mE mAtariSvan
pitaha mE mAtariSvan
atula gurO mE mAtariSvan
BrAtaha mE mAtariSvan
iShTA Apta mE mAtariSvan
baNdho mE mAtariSvan
svAmin mE mAtariSvan
sarvAntarAtman me mAtariSvan

Sri Trivikrama Panditacharya says Mukhya Prana is like a mother; inspite of all our mistakes she comes to us the moment we call her
We should call Vayu Devaru like a child calling his/her mother. Just like mother protects us in her womb; Vayu devaru protects us.
Just like mother gives us birth; Vayu devaru also gives us birth by granting us Sri Hari Bhakti

mAtariSvan -  mAtari  shvayati iti mAtariSvan – One who has seven mothers
Vayu Devaru is said to have seven mothers- Rig Veda, Yajur Veda,
Sam Veda, Atharva, Itihas (Moola Ramayana & Mahabharata), Purana and Panchratra Agama
Ballitha Sukta calls Vayu Devaru as Sapta matreshu – because Vayu Devaru always does dhyana of these seven

pitaha -durMargat udrate sanmarga stapithanam -  In pratah sanklapa gadyam, Sri Raghavendra swamy explains that one who puts us in the right marga from the wrong marga is called  Pitaha
Since Vayu Devaru does this for us he is called Pitaha. There are many instances in which Vayu Devaru has guided peole from the wrong direction
Ex. Hanuman reminded Sugreeva when he forgot his promise to Sri Rama
atula gurO – There is no Guru who can compare to you even in Devaloka. Because even for Virija nadi snana, Vayu devaru will teach us first and then there is the snana.

‘gu’ shabdastu aNdhakAraH syAt.h ‘ru’ shabdaH tannirodhakaH| aNdhakAra niroghitvAt.h ‘guru’ rityabhidhIyate ||

The term ‘Guru’ in sanskrit means one who dispels doubts & darkness in the minds of those in pursuit of Shastric studies and desirous of attaining God’s grace.
asamashyo samshya chit gururotha mani dihi-Guru is one who does not have any doubts and one who can clarify all doubts
BrAtaha – Vayu Devaru is called our Elder brother; because he is always looking out for us in all aspects
iShTa – One who does whatever we want,
Aptaha baNdho – One who does without asking
sVamin – Our swamy; as long as we do bhakti he will ensure we will have whatever we need
sarVa antar Atman – You reside inside everybody.
Ajar jara – you don’t have muppu
itar janma mRutyu – whoever does bhakti in you, you resolve the issues of birth ( moksha ), death (apamrytu) and diseases
gOviNdE cha Bavati BaktiM – Please grant us Bhakti in Govinda !

The definition of Bhakti is
ashu Bhakti dehi – give me Bhakti immidiately
UrjitAM Bhakti dehi – ever increasing Bhakti
nirnimittAM Bhakti dehi – Bhakti without any personal attachements
nirvyAjAM – bhakti without attachments (vyAjaM- dambika)
niSchalAM bhakti dehi – unshakable bhakti (not changing)
sad guNa gaNa bRuhatIM – Bhakti should be heavy; filled with sadgUNsa
SASvatIm bhakti – even after moksha the bhakti should be present in Sri Hari Vayu

==============================================

viShNOratyuttamatvAdaKilaguNagaNaistatra BaktiM gariShThAmASliShTE
SrIdharAByAmamumatha parivArAtmanA sEvakEShu |
yaH saMdhattE viriMchaSvasanavihagapAnaMtarudrEMdrapUrvEShvAdhyAyaMstAratamyaM
sphuTamavati sadA vAyurasmadgurustam || 15 ||

The previous shloka talked about the nature of Bhakti; this shloka tells us that Sri Hari will grace us only if we learn the Taratamya gynana

aKila guNa gaNa viShNOratyuttama – Vishnu is Sarvothamma with full Gunas
tatra gariShTham BhatiM – greatest bhakti
SridharAbya ashlishte – With Laxmi Devaru
parivArAtman – with his family
sEvakEshu – worshipped by
viriNcha – Brahma Devaru
Svasana – Vayu
vihagapa – Garuda
Ananta -Sesha
rudra- Siva
Indra

tAratamya iti sandhante – who worships with such Taratamya gynana
tam Asmad vAyuguru sadA – such a devotee is always protected by Vayu devaru

Yama Devaru tells his Yamadootas not to go to house which is protected by Sri Hari’s Gada(mace). Do we have a mace in our house? Vayu Devaru is the abhimana devate  for Sri Hari’s mace. Hence if we are protected by Vayu Devaru; Yamadootaru will not come near us.

* I did’nt get a good translation for reference below but I’ve posting the correct portion

Śrīmad Bhāgavatam 6.3.27

te deva-siddha-parigīta-pavitra-gāthā

ye sādhavaḥ samadṛśo bhagavat-prapannāḥ

tān nopasīdata harer gadayābhiguptān

naiṣāḿ vayaḿ na ca vayaḥ prabhavāma daṇḍe

PURPORT

In effect, Yamarāja warned his servants, “My dear servants, despite what you may have done previously to disturb the devotees, henceforward you should stop. The actions of devotees who have surrendered unto the lotus feet of the Lord and who constantly chant the holy name of the Lord are praised by the demigods and the residents of Siddhaloka. Those devotees are so respectable and exalted that Lord Viṣṇu personally protects them with the club in His hand.  Therefore do not disturb the devotees any further.”

A brief introduction to Taratamya Gyana : Taratamya Gynana is extremely important. Without that no further progress in spiritual is possible. Devatas actually enact Leelas just to show Taratamya. Contrary to the preaching of advaitis the upanishads do not preach advaita. A few examples where the Tartamaya is explicitly mentioned. This is the best translation I got, learned readers should forgive any mistakes.

Ananda Valli of Taittiriya Upanishad

युवा स्यात्साधुयुवाऽध्यायकः
आशिष्ठो दृढिष्ठो बलिष्ठः
तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्
3. Suppose a youth, a good youth, learned in the sacred lore, promptest in action, steadiest in heart, strongest in body, — suppose his is all this earth of wealth.

स एको मानुष आनन्दः
This is one human bliss.

ते ये शतं मानुषा आनन्दाः
4. What is a hundred times the human bliss,

स एको मनुष्यगन्धर्वाणामानन्दः
that is one bliss of human fairies (gandharvas),
श्रोत्रियस्य
as also of the man versed in the Vedas (one who has heard),
चाकामहतस्य
not smitten by passion.

ते ये शतं मनुष्यगन्धर्वाणामानन्दाः
5. What is a hundred times the bliss of human fairies,

स एको देवगन्धर्वाणामानन्दः श्रोत्रियस्य चाकामहतस्य
that is one bliss of celestial fairies(deva-gandharvas), as also of the man versed in the Vedas, not smitten by passion.

* Please note there is a difference in Gandharvas itself manushya Gandharva and Devata Gandharva

ते ये शतं देवगन्धर्वाणामानन्दाः
स एकः पितृणां चिरलोकलोकानामानन्दः
श्रोत्रियस्य चाकामहतस्य
6. What is a hundred times the bliss of the celestial fairies, that is one bliss of the Pitris (forefathers, ancestors) who dwell in the long-enduring world, as also of the man versed in the Vedas, not smitten by passion.

ते ये शतं पितृणां चिरलोकलोकानामानन्दाः
स एक आजानजानां देवानामानन्दः
श्रोत्रियस्य चाकामहतस्य

7. What is a hundred times the bliss of the Pitris (ancestors) who dwell in the long-enduring world, that is one bliss of the Devas born in the Ajana, as also of the man versed in the Vedas, not smitten by passion.

ते ये शतं आजानजानां देवानामानन्दाः
स एकः कर्मदेवानां देवानामानन्दः
ये कर्मणा देवानपियन्ति
श्रोत्रियस्य चाकामहतस्य
8. What is a hundred times the bliss of the Devas born in the Ajana,
that is one bliss of the Devas (known as) Karma-Devas,
those who have reached Devas by work,
as also of the man versed in the Vedas, not smitten by passion.

ते ये शतं कर्मदेवानां देवानामानन्दाः
स एको देवानामानन्दः
श्रोत्रियस्य चाकामहतस्य

9. What is a hundred times the bliss of the Devas (known as) Karma-Devas,
that is one bliss of Devas,
as also of the man versed in the Vedas, not smitten by passion.

ते ये शतं देवानामानन्दाः
स एक इन्द्रस्याऽऽनन्दः
श्रोत्रियस्य चाकामहतस्य
10. What is a hundred times the bliss of Devas,
that is one bliss of Indra,
as also of the man versed in the Vedas, not smitten by passion.

ते ये शतमिन्द्रस्याऽऽनन्दाः
स एको बृहस्पतेरानन्दः
श्रोत्रियस्य चाकामहतस्य

11. What is a hundred times the bliss of Indra,
that is one bliss of Brihaspati,
as also of the man versed in the Vedas, not smitten by passion.

ते ये शतं बृहस्पतेरानन्दाः
स एकः प्रजापतेरानन्दः
श्रोत्रियस्य चाकामहतस्य

12. What is a hundred times the bliss of Brihaspati,
that is one bliss of the Prajapati,
as also of the man versed in the Vedas, not smitten by passion.

ते ये शतं प्रजापतेरानन्दाः
स एको ब्रह्मण आनन्दः
श्रोत्रियस्य चाकामहतस्य

13. What is a hundred times the bliss of Prajapati,
that is one bliss of Brahma,
as also of the man versed in the Vedas, not smitten by passion.

स यश्चायं पुरुषे . यश्चासावादित्ये । स एकः ।

14. And this one who is in the man, and that one who is in the sun, He is one. ( Surya Antargata Sri Hari – upasana moorthy of Gayatri Mantra )

Kathopanishad 1.3.9-1.3.12

9. That man who uses the mind for reins and the knowledge for the driver, reaches the end of his road, that highest seat of Vishnu.

10. Than the senses the objects are higher: and higher than the objects of sense is the Mind: and higher than the Mind is the faculty of knowledge: and than that the Vayu is higher.

11. And higher than the Vayu is the Unmanifest(AVyakta Tatva: Mahalakshmi) and higher than the Unmanifest is the Purusha(Sri Hari): than the Purusha there is none higher: He is the culmination. He is the highest goal of the journey.

12. He is the secret Self in all existences and does not manifest Himself to the vision: yet is He seen by the seers of the subtle and perfect understanding. ( Description of Divya Drishti and VishvaRoopa Darshana )

brihadaranyaka upanishad 1.4.10

If a man meditates on the differences ( bheda gynana or taratamya) he is saved. One who thinks he is same as God he is considered as an animal by the Devatas and this is a dosha.


==============================================

Shlokas 16-17 to be done

==============================================

prAkpa.nchAshatsahasraivya.rvahitamahita.n yojanaiH pava.rta.n tvam.h |

yAvatsa.njIvanAdyaushhadha nidhimadhikaprANala.nkAmanaishhiH |

adrAxIdutpata.nta.n tata uta girimutpATaya.nta.n gR^ihItvA |

yA.nta.n khe rAghavA.nghrau praNatamapi tadaikaxaNe tvA.nhilokaH || 18||

Commentary:

prAk pa.nchA shat sahasrai vya.rvahitamahita.n yojanaiH pava.rta – 50,000 yojanas far mountain

aushada nidhi -

aadika prana – stronger than everyone

lankamanishhiH – brought it to Lanka

eka kshana – In one kshana

lokam tvam adrAxI – the people saw you

tata uta girimutpATaya.nta.n gR^ihItvA – you carried the whole mountain

yA.nta.n khe rAghavA.nghrau praNatamapi – you submitted the mountain to Sri Rama.

tada eka xaNe – In one kshana !!!

This shows the capacity of Sri Anjaneya Devaru. He jumped from Lanka and fetched the whole Gandhamadana parvata which is an aushidi nidhi which was 55,000 yojanas away and bowed before Rama in one kshana. Without this, many soldiers on Sri Rama’s side were gravely wounded. By this deed of Sri Anajenya Swami the whole army was completely recovered and fit to fight again.

* Note there was not even one loss Sri Rama’s side of the army. This shows that when Sri Rama wages war, if we are by his side then he will ensure our protection.

This incident is depicted in detail in Valmiki Ramayana

sa parvataanvR^ikShagaNaansaraaMsi |
nadiistaTaakaani purottamaani |
sphiitaa~njanaaMstaanapi samprapashya~n |
jagaama vegaatpitR^itulyavegaH || 6-74-53

Gazing at the hills, flocks of birds, lakes, rivers, pools and excellent towns full of people, that Hanuma with a speed equal to that of the wind-god his father, shot forth towards Himalayas.

aadityapathamaashritya jagaama sa gatashramaH |
hanumaamstvarito viiraH pitustulyaparaakramaH || 6-74-54

That valiant Hanuma, with a prowess equal to that of his father, whose knows no fatigue , swiftly rushed, taking recourse to the orbit of the sun.

javena mahataa yukto maarutirmaaruto yathaa |
jagaama harishaarduulo dishaH shabdena naadayan || 6-74-55

With a great speed of wind, reverberating the four quarters with sound, Hanuma the foremost of monkeys, hastened towards Himalayas.

smarn jaambavato vaakyam maarutirbhiimavikramaH |
dadarsha sahasaa chaapi himavantaM mahaakapiH || 6-74-56

Remembering the words of Jambavan, Hanuma the great monkey with a terrific stride, suddenly saw Mount Himalaya too.

naanaaprasravaNopetaM bahukandaranirjharam |
shvetaabhrachayasa~NkaashaiH shikharaishchaarudarshanaiH || 6-74-57
shobhitaM vividhairvR^iktairagamatparvatottamam |

Hanuma went to Mount Himalaya, the foremost of mountains, embellished with various kinds of cascades, many kinds of caves, mountain-streams and summits resembling an assemblage of white clouds as also many kinds of trees.

sa tam samaasaadya mahaanagendram |
matipravR^iddhottamaghorashR^i~Ngam |
dadarsha puNyaani mahaashramaaNi |
surarShisa~NghottamasevitAni || 6-74-58

Having approached that great mountain having excellent overbearing summits, he saw great holy hermitages, inhabited by a multitude of divine sages.

sa brahmakoshaM rajataalayaM cha |
shakraalayaM rudrasharapramokSham |
hayaananaM brahmashirashcha diiptaM |
dadarsha vaivasvata ki~NkarAMsh cha || 6-74-59

He saw the abode of Brahma the lord of creation, Kailasa the abode of Shiva the lord of dissolution, the abode of Indra the lord of celestials, the arrow-discharging place of Rudra, the worshipping place of Hayagriva, the horse-faced form of Vishnu, the shining place at which Brahma’s head fell down, the sun-god and Kimkaras.

vajraalayaM vaishvaraNaalayaM cha |
suuryaprabhaM suuryanibandhanaM cha |
brahmaasanaM sha~NkarakaarmukaM cha |
dadarsha nAbhiM cha vasundharAyAH || 6-74-60

He saw the abode of Agni the fire-god, the abode of Kubera (son of Visrava) shining like the sun, the spot where the sun was tied down, the abode of Brahma, the abode of bow belonging to Lord Shiva and the novel of the earth (containing the hole through which one can enter Patala the nethermost subterranean region).

kailaasamagryaM himavachchhilaaM cha |
tatharShabhaM kaa~nchanashailamagryam |
sa diiptasarvauShadhisampradiiptaM |
dadarsha sarvauShadhiparvatendram || 6-74-61

61. dadarsha= (He) saw; ugram= the gigantic; kailaasam= Mount Kailasa; himavachchilaamcha= the rock of Mount Himalaya (on which Lord Shiva is believed to have practiced austerities and abstract meditation); tathaa= and; R^iShabham= Mount Rishabha; agryam kaaN^chana shailam= the lofty golden mountain; pradiipta sarvauShadhisampradiiptam= which was highly illumined by the flaming herbs; sarvauShadhi paratendram= the lord of mountains on which all herbs grew.

He saw the gigantic Mount Kailasa, the rock of Mount Himalaya (on which Lord Shiva is believed to have practiced austerities and abstract meditation) and Mount Rishabha, the lofty golden mountain, which was highly illumined by the flaming herbs and the lord of mountains on which all types of herbs grew.

sa taM samiikShyaanalarashmidiiptaM |
visiShmiye vaasavaduutasuunuH |
aaplutya taM chauShadhiparvatendraM |
tatrauShadhiinaaM vichayaM chakaara || 6-74-62

Seeing that mountain shining with a heap of fire, Hanuma the son of wind-god, who is the envoy of Indra, was surprised to see that great mountain of herbs and then made a search for the herbs.

sa yojanasahasrANi samatiitya mahaakapiH |
divyauShadhidharaM shailaM vyacharanmaarutaatmajaH || 6-74-63

That Hanuma, the great monkey, having crossed thousands of yojanas, walked around that mountain, searching for the heavenly herbs.

mahauShadhyastu taaH sarvaastasminparvatasattame |
viGYAyArthinamAyAntaM tato jagmuradarshanam || 6-74-64

Knowing then that somebody was coming in search of them, all the distinguished herbs on that mountain disappeared from Hanuma’s view.

sa taa mahaatmaa hanumaana pashyaM |
shukopa kopaachcha bhR^ishaM nanaada |
amR^iShyamaaNo.agninikaashachakShur |
rmahiidharendraM tamuvaacha vaakyam || 6-74-65

65. apashyan= in not seeing; taaH= them; saH mahaatmaa= that great souled; hanuman= Hanuma; chukopa= was enraged; bhR^isham nanaada cha= he made a great noise; kopaat= on account of his anger; amR^iShyamaaNaH= not bearing it; (Hanuma); agnisamaanachakShuH= with his eyes as red as the fire; uvaacha= spoke; vaakyam= (the following) words; mahiidharendram= to the prince of mountains.

In not seeing them thus, that great souled Hanuma was enraged. He made a loud noise in anger unable to bear it, Hanuma with his eyes as red as the fire, spoke the following words to the prince of mountains.

kimetadevaM suvinishchitaM te |
yadraaghave naasi kR^itaanukampaH |
pashyaadya madbaahubalaabhibhuuto
vikiirNamaatmaanamatho nagendra || 6-74-66

“O prince of mountains! Is it quite sure that you have not shown any compassion for Rama? If it is so, overcome by the strength of my arms; find yourself shattered to pieces today.”

sa tasya shR^i~NgaM sanagaM sanaagaM |
sakaa~nchanaM dhaatusahasrajuShTam |
vikiirNakuuTaM chalitaagrasaanuM
pragR^ihya vegaatsahasonmamaatha || 6-74-67

Fiercely seizing hold of the top of that mountain, furnished with thousands of minerals, with its trees, elephants and gold, with the projections of mountain shattered and the crest of its plateau set on fire, at once sprang up with speed.

sa taM samutpaaTya khamutpapaata |
vitraasya lokaansasuraansurendraan |
saMstuuyamaanaH khacharairanekair |
jagaama vegaadgaruDograviiryaH || 6-74-68

Having uprooted that mountain, frightening the worlds together with the leaders of celestials and demons inhabiting them and being praised by many aerial beings, Hanuma sprang up into the sky and proceeded expeditiously with the terrible speed of Garuda the eagle.

sa bhaaskaraadhvaanamanuprapannas |
tadbhaaskaraabhaM shikharaM pragR^ihya |
babhau tadaa bhaaskarasaMnikaasho |
raveH samiipe pratibhaaskaraabhaH || 6-74-69

Grasping that mountain-peak, radiant as the sun, that Hanuma who resembled the sun, having reached the orbit of the sun, shone as a second sun (as sun’s image) in the vicinity of the sun.

sa tena shailena bhR^ishaM raraaja |
shailopamo gandhavahaatmajastu |
sahasradhaareNa sapaavakena |
chakreNa khe viShNurivaarpitena || 6-74-70

In the sky, with that mountain in his hand, that Hanuma the offspring of the wind-god, who resembled a mountain himself, appeared mostly like Vishnu with his flaming discuss with its thousand edges holding his hand.

taM vaanaraaH prekShya tadaa vineduH |
sa taanapi prekShya mudaa nanaada |
teShaaM samutkR^iSTaravaM nishamya |
laN^kaalayaa bhiimataraM vineduH || 6-74-71

Then, seeing Hanuma, the monkeys made a noise. Seeing them, Hanuma in turn roared in delight. Hearing their awfully excessive noises the inhabitants of Lanka roared still more terribly.

tato mahaatmaa nipapaata tasmi~n |
shailottame vaanarasainyamadhye |
haryuttamebhyaH shirasAbhivAdya |
vibhiiShaNaM tatra cha sasvaje saH || 6-74-72

Thereupon, the great souled Hanuma descended on that prince of mountains (Trikuta) in the midst of that army of monkeys. Having offered salutation to the illustrious monkeys there with his head bent low, he then embraced Vibhishana

taavapyubhau maanuSharaajaputrau |
taM gandhamaaghraaya mahauShadhiinaam |
babhuuvatustatra tadaa vishalyaa |
uttasthuranye cha haripraviiraaH || 6-74-73

By inhaling that fragrance of those great herbs, both Rama and Lakshamana became healed of their wounds then and there. Other monkey-warriors rose up.

sarve vishalyaa virujaaH kShaNena |
haripraviiraashcha hataa shcha ye syuH |
gandhena taasaam pravarauShadhiinaaM |
suptaa nishaanteSviva saMprabuddhaaH || 6-74-74

By the fragrance of those most powerful herbs, all those monkey-warriors who were earlier dead were healed momentarily of their wounds, relieved of their pain, even as those who are asleep fully get up at the close of night.

yadaaprabhR^iti laN^kaayaaM yudhyane hariraakShasaaH |
tadaaprabhR^iti maanaarthmaajJNayaa raavaNasya cha || 6-74-75
ye hanyante raNe tatra raakShasaaH kapikuJNjaraiH |
hataa hataastu kShipyante sarva eva tu saagare || 6-74-76

From the day the monkeys and demons began to fight in Lanka, from that day onwards, under the orders of Ravana, all those demons, who were being killed by the foremost of monkeys were being thrown away into the sea as and when they were killed, merely or the sake of honour (so that their number may not be known to the monkeys).

tato harirgandhavahaatmajastu |
tamoShadhiishailamudagraviiryaH |
ninaaya vegaaddhimavantameva
punashcha raameNa samaajagaama ||6-74-77

Then, Hanuma the son of wind-god, with a great speed, carried away that mountain of herbs quickly back to the mountains of Himalayas and again joined Rama.

================================================================

kShiptaH paSchAtsalIlaM SatamatulamatE yOjanAnAM sa ucchastAvadvistAravAMSchApyupalalava
iva vyagrabuddhyA tvayA&taH |
svasvasthAnasthitAtisthiraSakalaSilAjAlasaMSlEShanaShTacChEdAMkaH
prAgivABUt kapivaravapuShastE namaH kauSalAya || 19 ||

Commentary:

Te namaH kaushalAya  – How to praise your intelligence ?  the mountain thrown by you postioined itself in exactly the same spot. Not even a single pebble was out place. In fact there were no signs that the mountain was ever uprooted. The whole ecosystem was as it is. This is the level of perfection of Anjaneya.

* Another way of looking at this shloka, is some people get a doubt that they don’t deserve what they are getting in life. Anjaneya is so perfect that he takes the mountain like karmas of each person and handles exactly as per Sri Hari, not even one karma is miscalculated. This is the level of accuracy of Anjaneya

xiptaH pashchAt – After the work, you threw the mountain

shatamatulamate yojanAnA.n sa uchha – 100 yojanas wide and tall

saIllila – with effortless ease

saLilla xiptah shatamatule – you threw with effortless ease, hundreds of yojanas

upala lava iva – like a small pebble

vyagrabuddhyAt tvayAtah- vyagra buddhi – in plain sanksrit means tension mind , but the word has to be split

vi + agra = Vyagra – Vi= Vishnu  aatha pravi sambopa vishnu vachaka   (Shabda kosha Nirnaya of SriMadAcharya)
+ agra = first ; First in Thinking about Vishnu or Vishnu Seva

* Vi= Vishnu
#1 ) aatha pravi sambopa sakha vishnu vachaka   (Shabda kosha Nirnaya of SriMadAcharya) – People have a habit of shortening names, RamaKrishna as Rama, PadmaLaxmi as Padma, so on … similarly Vishnu – Vi
#2 ) Karavalambam stotra – Vyasa ha vi iti Vyasam  – Veda Vyasa is called Vi
Anjaneya, is always eagerly waiting to serve Sri Rama. He does’nt want to stay away from him for even a second. In order to not miss a single opputunity to serve Sri Rama, Anjaneya threw the mountain back from Lanka to Gandhamadana.

* Shri Hari’s work should always be done first, first do Snana Sandhyavandana Saligrama Pooje and then our work

atam atule – There is no comparison to your mind, you think about Sri Hari first even in the middle of battlefield

svasvasthAn – It’s own place

nasthitAti – being disturbed

sthirashakala shilAjAla sa.nshleshha
nashhTa chhedA.nkaH prAgivAbhUt.h  – were all joined exactly as they were before

nashta chedanka – any signs of splitting were destroyed

kapivaravapushhaste  – O kapi having sreshta deha – Yogi

te namaH kaushalAya – I bow to you, o kaushalya (skillfull)
Yoga karmasya kaushalaya (BG) – Yogi’s do work perfectly and skillfully.

============================================================
dRuShTvA duShTAdhipUraH sphuTitakanakasadvarma GRuShTAsthikUTaM
niShpiShTaM hATakAdriprakaTataTataTAkAtiSaMkO janO&BUt |
yEnAjau rAvaNAripriyanaTanapaTurmuShTiriShTaM pradEShTuM
kiM nEShTE mE sa tE&ShTApadakaTakataTitkOTiBAmRuShTakAShThaH || 20 ||

This shloka is prayer to Sri Anjaneyas fist !

dRuShTva – Seeing

Urah – chest
AdipUrah – the chest of the king
duShTA Adi – king of rakshasas

sphuTitakanakasadvarma – covered in solid gold armour (like bullet proof)

mushtihi – You gave a blow

GRuShT Asthi kUTaM- the bones inside were shaken

niShpiShTaM hATakAdriprakaTataTataTAkAtiSaMkO janO&BUt – People felt that there was red pool gushing on the top Meru Marvata (Solid Gold)

hATakA – gold
Adri – parvata ( mountain)
prakaTata – on the summit
taTAka – sarovara ( lake )

AtiSaMkO janO&BUt  – People got a doubt

* After this blow, Hanuman tells ravana that he has not hit with full force.

yEn – Sri Hanuman
Ajau – In the battle field
rAvaNa-Ari-priya-naTana paTu – greatest among performing deeds as dear to ravana’s enemy – dear to Sri Rama’s actions – Anjaneya [Since he has hit ravana , he is dear to Sri Rama or done work which is dear to Sri Rama]
ishTam Me pradeshtu – Grant my desires
muShTi – fist
kiM nEShTE – Is it not capable ?

ATApa – Gold
kataTit – Lightening
kOTi – crores

ATApadakaTakataTitkOTiBAmRuShTakAShThaH – The golden wrist ornament that Anjaneya is wearing, shines like a crore lightenings striking at once

I salute that fist, that is adorned by such an ornament.

Valmiki Ramayana

tataH kruddho vaayusuto raavaNaM samabhidravat |
aajaghaanorasi kruddho vajrakalpena muSTinaa || 6-59-114

114. tataH= thereafter; kruddhaH= the enraged; vaayusutaH= Hanuma the son of the wind-God; samabhidravat= rushed; raavaNam= towards Ravana; aajaghaana= and struck; kruddhah= angrily; urasi= in the chest-portion; muSTinaa= with his fist; vajra kalpena= which was resembling a thunder bolt.

Thereupon, the enraged Hanuma the son of the Wind-God, rushed towards Ravana and struck angrily on his chest with his fist, resembling a thunder-bolt.

Verse Locator

tena muSTiprahaareNa raavaNo raakSaseshvaraH |
jaanubhyaamagamadbhuumau chachaala cha papaata cha || 6-59-115

115. tena= by that; muSTiprahaareNa= blow of the fist; raavaNaH= Ravana; raakSaseshvaraH= the Lord of Demons; chachaala= reeled; apatat cha= and fell; jaanubhyaam= on his knees; bhuumau= to the ground.

By that blow of the fist, Ravana the Lord of Demons reeled and fell on his knees to the ground.

Verse Locator

aasyaishcha netraiH shravaNaiH papaata rudhiraM bahu |
vighaarNamaano nishcheSTo rathopastha upaacishat || 6-59-116

116. bahu= a lot of; rudhiram= blood; papaata= oozed; asyaiH cha= from his face; netraiH= from his eyes; shravaNaiH= from his ears; vighuurNamaanaH= Reeled; nishcheSTaH= and motionless; upavishat= he sat; rathopasthe= in the middle of the chariot.

A lot of blood oozed out from his face, eyes, and ears. Reeled and motionless, he became and sat in the middle of the chariot.

Verse Locator

visaMjJNo muurchitashchaasiinna cha sthaanam samaalabhat |
visamjJNam raavaNam dR^iSTvaa samare bhiimavikramam || 6-59-117
R^iSay vaanaraashchaiva nedurdevaashcha saasuraaH |

117. aasiit= he became; visamJNaH= unconscious; muurchhitashcha= and swooned; na cha samaalabhat= he could not acquire; sthaanam= stability; dR^iSTvaa= seeing; bhiimavikramam= the terribly stron; raavaNam= Ravana; visamJNam= becoming unconscious; samare= in the battle-field; R^iSayaH= the sages; vaanarashchaiva= the monkeys; devaashchaiva= the celestials; saasuraaH= along with demons; neduH= shouted in joy.

Seeing Ravana despite his redoubtable strength swooned on the battle-field, sages and monkeys began to shout in triumph as did also celestials and the demons (invisibly present on the scene).

==================================================================

dEvyAdESapraNIti druhiNaharavarA vadhyarakShOviGAtA dyAsEvOdyaddayArdraH
sahaBujamakarOd rAmanAmA mukuMdaH |
duShprApE pAramEShThyE karatalamatulaM mUrdhni vinyasya dhanyaM
tanvan BUyaH praBUta praNayavikasitA bjEkShaNastvEkShamANaH || 21 ||

* Sri Rama in Uttarkanda was giving gifts and sending everyone home, when Sita Devi asked to give to Sri Anjaneya; Sri Rama replied that he has to give in the end. ( In a house functions, the closest relatives are given gifts last )
At the end Sita Devi asked Sri Rama, to give some gift to Hanuman now at least. Sri Rama replied, the work that others have done could be repaid, but the service rendered by Sri Anjaneya is so great, that it cannot be repaid.
Sri Rama then says the only way to repay him is to make him sahabhagi. Sri Rama makes Anjaneya stay in him and eat along with him from the same plate.
This is called sayujya moksha. While all of us eat naivedya which is Sri Hari’s yengalu or Sri Hari’s jootha; Sri Rama makes Anjaneya sit with him and eat with him in the same plate.
That’s how close Sri Rama and Anjaneya are. “Aa Vayu namma Kula Guru Rayanu!!!”

[Devaru/Devi - by default mean Sri Rama and Sita Devi ]

dEvi AdESa  – Sita Devi’s order  [ Sundarkanda from Balitha Sukta ]
praNIti – delivered the message
druhiNa hara varA – Brahma, Rudra  boon
avadhya rakSha viGAtA – will not die, protected, killed.
The rakshasas had boons of immortality from Shiva and Brahma, since you are higher than Rudra and in the same kaksha as Brahma devaru; you were able to overtake these boons and kill these rakshasas.
dyAsEvOdyaddayArdraH – Sri Hari is very pleased by this service rendered by Hanuman

To reward this act of Hanuman

saha Buja makarOd  – Together eat

rAmanAmA mukuMdaH – Mukunda who is named as Rama

* 1# This shows non difference of Sri Hari’s roopa.
2# Sri Rama is Vasudeva roopa; Vasudeva roopa is the only roopa that gives moksha. Hence Sri Rama called all subjects, before leaving and all souls who were ready for Moksha; came and went with Sri Rama to Moksha.

duShprApE pAramEShThyE – Sri Rama called Hanuman to sit with him and gave him the Brahma Padvi for the next kalpa
karatalamatulaM mUrdhni vinyasya tanvan BUyaH dhanyam – kept his hand on Hanuman repeatedly and made Hanuman “dhanya” repeatedly
praBUta praNayavikasitA bjEkShaNastvEkShamANaH – Sri Rama’s eyes were shinning with gratitude as he confered all these of Hanuman, and an expression that he wanted to give more to Hanuman
praBUta praNaya – With even more love
vikasit AbjEkShaNa – eyes like blossomed lotuses

================================================

jaghnenighnenavighno bahulabalabakadhva.nsa nAdyenashochat.h |

viprAnukrosha pAshairasu vidhR^iti sukhasyaikachakrAjanAnAm.h |

tasmaitedeva kuma.rH kurukulapataye kama.rNAchapraNAmAn.h |

kimI.rra.n duma.rtInAM prathamaM atha cha yo nama.rNA nima.rmAtha || 22||

Commentary:

The phalastuti of this shloka mentions, that it removes all obstacles.

This shloka talks about the killing of bakasura in Ekachakra Nagari. The Pandavas were staying with a Brahmin family in Ekachakra Nagari in disguise. The town had a rule, everyday one person had to carry two bullock cart loads of food items to the cannibal bakasura and in return he would let them live peacefully.  This is the modern day equivalent of hafta or mamool. When it was the turn of the Brahmin’s family, Bheemsena asks Kunti to find out their cause of worry and immediately volunteers to go on the cart instead of the Brahmins family.

Bheemsena Devaru eats the food, calmly holding bakasura at bay while eating, the two cartloads of food; then kills bakasura and later on kills his brother kirmira.

The crux of the shloka is that Bheemsena Devaru ensures that all the obstacles for Brahmins are removed. Obstacles that are life threatening as well as those for knowledge.

* In Tantrasara pooje; Bheemasena Devaru is invoked to drive away any kali present in the saligramas.

Chant the following manthra requesting Bheemasena to drive out the Kali Purusha (Evil spirits) from

the Salagramas.

Salagrav Silayam Thu Vasantham Kalimojasa

Bhimasena Mahabhaho Uchchataya Namosthu the

* This shloka also shows the significance of “Bharati Ramana Mukhya Prana antargata” – i.e. dedicating all karmas through Vayu. This incident proves that Vayu keeps all the asuras at bay while submitting the phala to Sri Krishna. In the spirit world, there are a lot of asuras who steal away punya. To ensure a secure connection to Sri Hari and to stop “spiritual hackers” Vayu devaru is invoked for each offering.

======================================================

nimR^i.rdnannatya yatna.n vijaravara jarAsa.ndha kAyAsthisandhIn.h |

yuddhe tva.n svadhvare vApashumivadamayan.h vishhNu paxadviDIsham.h |

yAvatpratyaxa bhUta.n nikhilamakhabhuja.n tapa.ryAmAsithAsau |

tAvatyAyoji tR^iptyAkimuvada bhaghavan.h rAjasUyAshvamedhe || 23||

Commentary:

There are lot of points to be discussed here:

1. Bheemsena killed jarasandha in the presence of Sri Krishna and offered the deeds to Sri Krishna. jarasandha was the single most greatest obstacle in the Rajasuya yagna. So Bheemsena Devaru cleared the path for the Rajasuya yagna. This sacrifice performed by Bheemsena Devaru and the bali offered by him, was liked by Sri Krishna more than the Rajasuya Yagna itself; because it was the killing of Vishnu dweshi.

2. Some interesting facts about how much jarasandha hated Sri Krishna

a. Even though his kingdom was on the banks of the Ganga, jarasandha would have a gong sounding of 24 hours because he did not want to hear the Ganga because it is Vishnu Paddodaka.

b. he used to import water from outside his kingdom in golden vessels, since he did not want to drink the Ganga.

c. Once Bheemsena threw him in the Ganga, he immediately came out and asked his servants to wipe the Ganga of him.

All this because he was Vishnu hater and Ganga is Vishnu Padodaka.

During Vamana avtaara, Sri Hari displays the Trivikrama roopa by which he expands across the whole universe, he ruptures the cover of the universe with his toe and primodial water enters through this hole.

Brahma Devaru collects this water with care, because it is outside Brahmanda or Brahma’s Srishit and washes Sri Hari’s feet with it. The Vishnu Padodaka collected by Rudra devaru and sprinkles it on his head, which is Ganga to us.

Rudra devaru is called abhisheka priya in the vedas . Hence you will almost always find a pot of water with a hole through which water continuousily drips on to Shiva lingas. This is because Rudra Devaru always likes to be in VishnuPadodaka.

3. Bheemsena devaru defeats jarasandha during Kashi rajkumari’s swayamvara.

a. Bheemsena devaru establishes Vishnu Sarvotamma, in front of jarasandha who follows Shiva Sarvatotamma. Bheemsena devaru scores a resounding victory in the debate. jarasandha had his own sect of followers, to whom he used to teach worship and practise Shiva sarvotamma.

b. Then there is a wrestling match where Bheemsena devaru trashes jarasandha and wins the hand of Kashi Rajkumari who is noone other than Bharati Devi.

This should silence those critics who claim that Bheemsena was helpless to kill jarasandha.

4. During the Rajasuya Yagna fight Bheemsena toys around with jarasandha for 21 days; when Sri Krishna indicates his sanklpa, he immediately rips him apart.

5. Bheemsena Devaru splits jarasandha in his strongest place the base of the spine. Karna has made truce with jarasandha earlier by hitting his weak point, the place were he was joined.

6. To prove the efficacy of Brahma Devaru’s vara, jarasandha is allowed to be joined twice.

7. The third time, the vara is nullified. Please note the vara says nothing about positions, so there is nothing stopping them from joining inspite of being in different positions. This is just done to prove that Sri Hari’s sanklapa can override any boon by other deities.

Like the previous verse, Bheemsena Devaru’s killing of Vishnu dweshi’s is highly praised. As it paves the way for peace and prosperity of Vishnu Bhaktas.

* Note – The subtle message of Hari Sankalpa is also important. Although Sri Krishna himself could have killed jarasandha or Bheemsena himself earlier. It was Sri Hari’s sankalpa that jarasandha die at that time, place and alone. Inspite of having a full army and vassals, he died alone and with no one to protect him.

8. During Rajsuya Yagnya DigVijaya yatra; Bheemsena Devaru went to Angada, where Karna opposed him. Bheemsena Devaru hit Karna on his kavacha slightly; so as not to shatter the kavacha. Karna fell unconcious and latter accepted defeat.

===================================================

xvelAxINATTahAsaha.n tavaraNamarihannudgadoddAmabAhoH |

bahvaxauhiNya nIkaxapaNa sunipuNa.n yasya savo.rttamasya |

shushhrUshAtha.r.n chakatha.r svayamayamatha sa.nvaktumAna.ndatItha.r |

shrImannAmansamatha.rstvamapi hi yuvayoH pAdapadma.n prapadye || 24||

Commentary: Sri Trivikrama Panditacharya says the battle waged by Bheemsena Devaru was so terrific that only SriMadAcharya himself or Sri Krishna can describe it fully.

Out of 11 akshouhini sena of Kauravas; Bheemsena Devaru killed 6 akshouhini senas. More than half proving once again that he is the main force in the army matched by the BhagvadGita shloka; as well as the fact that Bheemsena Devaru eleminated the entire kaurava clan.

“Bheeshana dushta kulantaka Bheemam, Bheemama bheetiya mishta jananam”

* Note – There are lot of incidents and distorted facts, which people believe proves that Bheemsena is not that efficient. Mind you, the mahabharata war was going on until the kauravas were alive. Even if one of them would be alive, the war would have proceeded. Conversly, if all the kauravas would have been killed on the first day itself. There would have been no war the next day. Since Bheemsena is the one who killed all the kauravas, technically and factually it is Bheemasena who won the war for the Pandavas. The measurement of the Senapati’s efficiency is how well they can guard their princes. Bheesma and Drona are alarmed at the rate at which Bheemsena kills the kauravas and are helpless to stop him. Bheemsena Devaru challenges Karna to stop him from killing dushasana; but Karna is terrified and runs away.
kShvEla AkShINa ATTahAsaM – lion’s roar from Bheemsena Devaru and Loud Laughter from Anjaneya would constantly increase and instill fear in the hearts of the opponents.
kShvElA – lion’s roar – listening to the roar enemy would get scared
ATTahAsaM – loud laughter from Sri Hanuman, on Arjuna’s flag

tava raNa – your warfare
mari han – killing the enemies
udgadOddA – uplifted mace  [Since war is going on, the mace is always lifted up]
dama bAhOr – Your magnificient shoulders
bahva AkSouhiNyan – many akshouhini’s of enemy ( 6 akshouhini ~ appx 14 lakhs )
kakShapaNa sunipuNaM – you wiped out repeatedly
asya sarvOttamasya SuSrUShArthaM chakartha – You did this as a seva to Sri Hari [Naham Karta, Hari Karta]

* Bheemasena Devaru ripped dushasans chest; took blood in palms and sucked blood only until his teeth, not one drop went in. The effect on the kaurava army was devastating; Karna fainted in fear, Ashwattamma ran away in fear.
Bheemsena saw Manyu Sukta and offered it to Sri Laxmi Narasimha.

saMvaktum AnaMdatIrtha SrImannAman samartha – only Sri Krishna or SriMadAnanda Tirtha is capable of describing this type of war.
yuvayOH pAdapadmaM prapadyE – I bow down to the lotus feet of both of you.

Even the shastras as well, Sri MadAcharya wrote the explaination of Brahmasutra Bashya as Anu Bhasya.

* Bheemsena Devaru with two blows, brought down duryodhana. Once he was down, he stamped duryodhana’s head which got stuck in the ground.
The reasons for three blows are 1st to avenge Draupadi’s insult; 2nd to avenge the insult to them and 3rd the final blow on the head; because duyodhana had asked Yudishtira to keep Sri Krishna at stake during the gambling match.

==========================================================

druhyaMtIM hRuddruhaM mAM drutamanilabalAddrAvayaMtIm avidyA nidrAM
vidrAvya sadyO rachanapaTumathA&pAdya vidyAsamudra |
vAgdEvI sA suvidyAdraviNada viditA droupadI rudrapatnyAdyudriktA
drAgaBadrAdrahayatu dayitA pUrvaBImA&j~jayA tE || 25 ||

Commentary: The crux of the shloka is to request Bharati Devi to smile upon us.
druhyaMtIM – We are being betrayed by
avidyA nidrAM – the sleep called avidya – it makes us sleep in terms of Sri Hari
hRuddruhaM – this has grown in the heart, why ? because this the main pumping station, if this one area is affected; all the other indriyas are supplied from here.
so avidya is then supplied to all the organs, so mind gets distracted from Sri Hari seva, so also ears, eyes etc.
drutam – Immidiately
anila – Hanuman – A + nila = Where Aa roopa paramatma resides
balAd drAvayaMtIm – with great force, it is driving me away from Sri Hari
What? avidya Nidra
vidrAvya – Drive that away with Vidya
sadyO

vidyAsamudra – SriMadAcharya is called VidyaSamudra because he knows all the shastras

vAgdEvI sA  – Bharati devi
viditA droupadI – famous as Draupadi
rudra patnyA dyudriktA – with Parvati Devi,
drAgaBadrAdrahayatu – drive away the avidya immidiately
pUrvaBImA&j~jayA tE – O SriMadAcharya, who was Bheema in previous avataara

==========================================================

Shlokas 26 To be Done

=========================================================

gachchhan.h sauga.ndhikAtha.r.n pathi sa hanumataH puchchhamachchhasya |

bhImaH proddhatu.r.n nAshakatsa tvamumuruvapushhA bhIshhayAmAsa cheti |

pUrNaGYAnaujasoste gurutamavapushhoH shrImadAna.ndatItha.r |

krIDAmAtra.n tadetat.h pramadada sudhiyA.n mohaka dveshhabhAjAm.h || 27||

Commentary:

Bharati Devi / Draupadi wanted to show the world, the might of Sri Bheemsena Devaru; so she asked Bheemsena Devaru to fetch the Saugandika pushpa. Bheemsena Devaru set off; he killed all the daityas in the form of animals in the forest. When he came close to KimPurush Kanda; he saw an old monkey blocking his path with it’s tail. Bheemsena Devaru pretended to be arrogant and defeated by not being able to lift the monkey’s tail who was Hanuman in disguise. This lila or play is enacted by Vayu as per Sri Hari’s wish. Whenever two avataaras of the same person meet; they should show some difference in strength.

For Ex. Parshurama pretends to be defeated by Sri Rama, Vidura and Yuddishtira are both avataaras of Lord Yama, one is a dasa and other a chakravarthi.

This secret was revelead by SriMadAcharya. There were crores of rakshasas invisible viewing the karmas of everyone. For asura mohana; this type of lilas are enacted. Once the asuras thought they saw Bheemsena Devaru defeated, they attacked him as explained in the next shloka.

=============================================================

bahvIH koTIraTIkaH kuTalakaTumatInutkaTATopa kopAn.h |

drAkchatva.n satvaratvAchcharaNada gadayA pothayAmAsithArIn.h |

unmathyA tatthya mithyAtva vachana vachanAn.h utpathasthAMstathA.ayAn.h |

prAyachchhaH svapriyAyai priyatama kusuma.n prANa tasmai namaste || 28||

Commentary:

bhavik koti – crores of rakshasas

ratika kutila – cruel by nature

kata unmath – extremely proud

tatopa kopanh – very angry

- very agitated

- ready to fight at the drop of a hat

tatthya mithyAtva – mithya gnyana

The crores of rakshasas in Kuber vana, were cruel by nature, extremely aggressive, ready to fight at the drop of a hat, very proud and loud mouthed about their achievements. They were led by a rakshasa named manimantha.

When Bheemsena Devaru arrived at the pond, there was a debate where manimantha argued that mithya gnyana was correct. Bheemsena Devaru proved Jagat Satya and established Hari Sarvothamma in the debate. Unable to bear the defeat, crores of rakshasas attacked Bheemsena Devaru. With his mace, Bheemsena Devaru single handedly repelled the attack and killed them effortlessly. Some of them ran to Kubera and appraised him of the situation. Kubera was delighted and rushed to the spot, the other Pandavas with the help of Ghatotgacha also arrived there. Bheemsena Devaru collected the Saugandika Pushpa in the pond of Kuber Vana and handed them to Draupadi.

*Note Hari Sarvothamma as Sri Krishna fought Indra, Rudra and other devatas for the Parjata flower and Vayu Jeevothamma fought the rakshasas for the Saugandika flower. Both handed over the flowers to their respective wives.

Hari Sarvothamma ! Vayu Jeevothamma !

==================================================================

dehAdutkrAmitAnAmadhipati rasatAmakramAdvakrabuddhiH |

kruddhaH krodhaikavashyaH krimiriva maNimAn.h dushhkR^itI nishhkriyAtha.rm.h |

chakre bhUchakrametya krakachamiva satA.n chetasaH kashhTashAstra.n |

dustaka.r.n chakrapANegu.rNagaNa virahaM jIvatAM chAdhikR^itya || 29||

Commentary:

After the Mahabharata Yuddha, Dharmaraja ruled for a 1000 years. Then Parikshit ruled for some more time until the advent of kali yuga.

duryodhana was sent to heaven for 4,32,000 years as he had washed Durvasa’s feet even if it was for a selfish purpose of inviting Durvasa’s wrath on the Pandavas. Because of the trashing received at the hands of Bheemsena Devaru, the rakshasas were scared to come down to earth.Bheemsena killed all the asuras in the Kuber Vana, the chief among them was manimanta. All the asuras instigated him, promised to support him. he worshipped Lord Shiva, got the  boon of uttering vedas and came onto this earth to propogate mithya gyana. he took up sanyasa, because brahmins will not question sanyasis.

This bad logic (dustarka) that Sri Krishna is nirguna and logic that they are Brahma.

* The interesting composition of Sri Trivikrama Panditacharya is to be hilighted here

chakrapani nirguna – holder of the chakra is nirguna. This itself demonstrates the absurdity of nirguna brahma because

a. holder of chakra – itself is an attribute, even if one attribute is there, then concept of nirguna is thrown out.

b. holder of chakra – to hold the chakra a hand is need, a finger is needed, an arm is there, the arm should be attached to a body so on and so forth.

All stotras and ashtotras are full of qualities and deeds done by Sri Hari, there is nothing nirguna about that. When the word nirguna is applied to Sri Krishna it means he is above the sattva, rajas and tamisk gunas. Since he is not made of these gunas, he is called nirguna. He is Guna Paripurna !!!

Even in science; seeing is believing. This proof or sakshi has a very special place in Madhva philosophy. In contrast, mithya gynana says whatever you are seeing is false, because there is something else which is true. Even common sense can decipher which thought holds it’s ground.

In the same vein, I’d like to explain the word maya. Maya is inappropriately translated to illusion everytime, because of  the advaitic implementation. Maya is the glamour, addiction, charm, influence.

Let me give an example, the smile of beautiful girl is maya, because it captivates the heart. Addiction as maya; a person smoking a cigarette, knows it’s bad for his health, etc etc. But still he has to smoke, there is no physical hold, but still the sway is there.

The biggest example of Maya is this samsara; we have been in this millions of times, but still we hanker after worldly pleasures, even if we seriously do sadhane for 1 janma we can be closer to Moksha where there is unlimited happiness, but still we are behind limited and temporary happiness. This is the greatest Maya of them all.

* I would like draw the attention of the reader to an above shloka to show the link

shloka #4 kalimana kalushe – the way kali pollutes the mind is agnyana and avidya

This bad logic (dustarka) that Sri Krishna is nirguna and logic that we are Brahma.

Declaring Sri Krishna as nirguna, means we don’t have to know his attributes (Agnyana) and declaring that we are Brahma (Avidya)

This also indirectly means that we are nirguna which is sheer nonsense.

================================================

taddutprexAnusArAtkatipaya kunarairAdR^ito.anyaivi.rsR^ishhTo |

brahmAha.n nigu.rNo.aha.n vitathamidamiti hyeshhapAsha.nDavAdaH |

tadyuktyAbhAsa jAla prasara vishhatarUddAhadaxapramANa |

jvAlAmAlAdharo.agniH pavana vijayate te.avatArastR^itIyaH || 30||

Commentary:

Sri Trivikrama Panditacharya call “niguna brahma”, “jagatmitya” philosophies as pashand vada.

In Padma Purana – Lord Shiva tells Parvathi Devi that there are sects of people who wear bhasma, preach mithya gnyana, nirguna brahma, Shiva sarvothamma. Such people are pashanda vaadis and their philosophy is not correct.

The word “Mayavad” is found in the Padma Purana where Lord Shiva, while conversing with his consort goddess Parvati says:

mayavadam asat shastram
pracchannam bauddham uchyate
mayaiva vihitam devi
kalau brahmana murtina

brahmanas chaparam rupam
nirgunam vakshyate mayaa
sarvasya jagatohapasya
mohanartham kalau yuge

vedante tu maha shashtre
mayavadam avaidikam
mayaiva bakshyate
devi jagatam nasha karanat

“Devi, In order to delude demoniac atheists, in the Kali Yuga my “avesha” will preach “Mayavad” philosophy which is nothing but the covered Buddhist phislophy and an impious imaginary concoction. By means of disseminating this philosophy, I will try to describe the Supreme Lord [ Parabrahman ] as without having any attribute and forms. My “avesha” will delude the whole world by denying the personal form of the Lord and explaining this non-Vedic commentary based on “Mayavada” in the great Vedic scripture [ Vedanta ].”

In another section of the same Padma Purana Lord Siva further says to goddess parvati:

srnu devi pravakshyami
tamasani yatha kramam
yesham shravana-matrena
patityam jnaninam api

apartham shrutim vakyanam
darshaya shloka garhitam
karma svarupa tyajatvam
atra cha pratipadyate

sarva karma paribhramshan
naishkarmam tatra chochyate
paratma jivayor aikyam
mayatra pratipadyate

“O goddess Parvati, just listen to how I have disseminated this mayavada philosophy – which is in the mode of ignorance. As soon as a learned man hears this philosophy, he is bound to fall. Just listen to how I have distorted the meaning of the Vedas. I have misrepresented the meaning of the Vedas by imploring the mass to give up doing all kind of action with a view to rid of the bondage of the fruitive action. Through this philosophy,I have brought the soul on par with the Super Soul.”

Paashanda -  Pa – vedas;  shanda – misinterpretation

Pa – palarajya trayi dharma viddhate pa shabde nirajate; Because it protects the three dharmas Vedas are called Paa.
Shand yentitu yasmat pashanda tena vrittikaha – Distorted meaning of Vedas is called Pashanda

 

The reason why Lord Shiva did this can be found by his own statement in the Siva Purana:

dvapar adau yuge bhutva
kalaya manushadishu
svagamai kalpitais tancha
janan mad vimukhan kuru
mancha gopaya yena
shyat shristir eshotarotara.

It is stated in the Padma Purana as well, that Lord Siva was ordered by the Lord Sri Hari to appear as a brahmana to deviate the human race from Him. The Supreme Lord instructs Lord Siva:

“In order to make the general mass turn away from Me, incarnate in the Kali yuga at the end of Dvapara Yuga, delude them by imagining your own interpretation of the Vedas, imparting it unto them, hide my real identity in such a manner as to propagate a population bereft of the spiritual knowledge that people will become more interested in the advancement of the material civilization.”

The above mentioned verses vigorously dispel any kind of doubts about whether the impersonalist philosophy is the ultimate path given in the scriptures.” Truly speaking, the tenets of no other World Religions than those found in the actual teachings of “SANATANA DHARMA” can describe the Supreme Lord in a very abstract manner. What most the followers of other faiths can do is to just speculate what the form of the Supreme Lord will be or just to deny categorically that the Lord has any kind of spiritual form different from the living entities.

* shankaracharya is the avatara of manimanta daitya with “avesha” of Rudra Devaru to utter Vedas.

* Padma Purana is a satvik Purana and has to be taken as authentic. There is often confusion as to why Puranas contradict each other.

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

Satvika Puranas:

वैष्णवं नारदीयं च तथा भागवतं शुभम् ।

गारुडं च तथा पाद्मं वाराहं शुभदर्शने ।

सात्विकानि पुराणानि विज्ञेयानि शुभानि वै ।।

· Vishnu Purana

· Naradiya Purana

· Padma Purana

· Garuda Purana

· Varaha Purana

· Srimad Bhagavata Maha Purana

Rajasa Puranas:

ब्रह्माण्डं ब्रह्मवैवर्तं मार्कण्डेयं तथैव च ।

भविष्यं वामनं ब्राह्मं राजसानि निबोधत ।।

· Brahmanda Purana

· Brahmavaivarta

· Markandeya Purana

· Bhavishya Purana

· Vamana Purana

· Brahma Purana

Tamasa Puranas :

मात्सयं कौर्मं तथा लैङ्गम् शैवं स्कान्दं तथैव च ।

आग्नेयं च षडेतानि तामसानि निबोधत ।।

· Matsya Purana

· Kurma Purana

· Linga Purana

· Shiva Purana

· Skanda Purana

· Agni Purana

सात्विका मोक्षदाः प्रोक्ताः राजसा सर्वदा अशुभाः ।

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

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

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

This matha had taken root like a poisonous tree; it was uprooted by SriMadAcharya with blazing proofs from shastras

===========================================================

Akrosha.ntonirAshA bhayabhara vivashasvAshayAchchhinnadapaa.r |

vAsha.nto deshanAshasviti bata kudhiyA.n nAshamAshAdashA.ashu |

dhAva.nto.ashlIlashIlA vitatha shapatha shApA shivAH shA.nta shauyA.rH |

tvadvyAkhyA si.nhanAde sapadi dadR^ishire mAyi gomAyavaste || 31||

Commentary:

When the mayavadi’s were defeated by SriMadAcharya they fled in all directions shouting that the world is destroyed. This is the nature of evil people, if they are defeated; they think that it is the end of the world.

===========================================================

triShvapyEvAvatArEShvariBirapaGRuNaM hiMsitO nirvikAraH

sarvaj~jaH sarvaSaktiH sakalaguNagaNApUrNarUpapragalBaH |

svacChaH svacChaMdamRutyuH suKayasi sujanaM dEva kiM chitramatra

trAtA yasya tridhAmA jagaduta vaSagaM kiMkarAH SaMkarAdyAH || 32 ||Commentary:

triShvapyE vAvatArE Shvari BirapaGRuNaM hiMsitO nirvikAraH – In all three avtaaras you were attacked with full force and from all sides. Inspite of all this attacks,  nirvikara – not even an iota of defect because of these acts

trishvapyevAvatare svaccha – in all three avataars, there is no difference and not an iota of defect.

svacchanda mrytu – sva iccha mrtyu – death is at your discreetion

* Sri Anjaneya – still living in KimPurusha Kanda

Bheemsena Devaru – left his shareera

SriMadAcharya – Bheemsena came back and still living in upper Badari

so in all 3 avataara’s Vayu devaru has never died :)

“Aa Vayu namma kula guru rayanu” !!!

Sri Vadirajaru explains that Vayu has got a linga deha like a burnt shirt. It looks a shirt but when Sri Hari orders Vayu Devaru, he just sheds it like powder.

* This phrase has special significance since Trivikrama Panditacharya is directly seeing all the three avtaaras serving three roopas of Sri Hari.

nirvikaraha – having no vikaraha ( SriMadAcharya has perfect body full of 32 lakshanas )

sarvagnya – all knowing

sarva shaktihi – all powerful

sakala guna – controller of all gunas

purna rupa pargalpa – One who showed us the Guna Paripoornate of Shri Hari.

kinkarah shankaradyah – master of Lord Shiva

=========================================================

udyanma.ndasmita shrImR^i.rdu madhumadhurAlApa pIyUshhadhArA |

pUrAsekopashA.ntA sukhasujana manolochanA pIyamAna.n |

sa.ndraxyesu.ndara.n sa.nduhadiha mahadAna.ndaM Ana.ndatItha.r |

shrImadvakte.ndru bi.nba.n duratanududitaM nityadAha.n kadAnu || 33||

Commentary:

* On seeing SriVayu’s face one will get all the purushartha’s

udyanma.ndasmita shrImR^i.rdu – Smiling Face bright like the rising sun.

In SuMadhvaVijaya, when SriMadAcharya approaches VedVyasa; the other sages present there contemplate among themselves; who is the young saint approaching? His face is brighter than the sun, but brightness is softer than the moonlight. Therefore he must be someone above both the sun and the moon. Hence he must be Vayu, approaching.

madhuramadhura – This repetition of madhura is used to show divinely sweet. Sukha in moksha is called susuka.

Sri Hari is called Ananta-Ananta Guna Pari Poorna, ananta to show quantitative infinitness and ananta to show qualitative infinitness.

We cannot count how many Gunas Paramatma has(Quantitative) We cannot understand the depth of even one Guna of Paramatma (Qualitative)

===============================================================

Shloka 34 To be Done

===============================================================

pIThE ratnOpaklRUptE ruchiraruchimaNijyOtiShA sanniShaNNaM
brahmANaM BAvinaM tvAM jvalati nijapadE vaidikAdyA hi vidyAH |
sEvaMtE mUrtimatyaH sucharita charitaM BAti gaMdharvagItaM
pratyEkaM dEvasaMsatsvapi tava BagavannartitadyOvadhUShu || 35 ||

Commentary:
In this shloka, Sri Tivikrama Panditacharya mentions that he has submitted very little service by composing this stuti.

pIThE ratnOpaklRUptE – SriMadAcharya sits in Sathya loka, on a throne studded with dazzling jewels.
ruchiraruchimaNijyOtiShA sanniShaNNaM – the jewels dazzle in the assembly
brahmANaM BAvinaM tvAM – SriMadAcharya, You are the Bhavi Brahma
jvalati nijapadE vaidikAdyA hi vidyAH  – Your footsteps illuminate a brilliant path, of knowledge as per the Vedas or the path of correct knowledge of the Vedas.
sEvaMtE mUrtimatyaH sucharita charitaM BAti gaMdharvagItaM – You are served by Gandharvas singing, constantly
pratyEkaM dEvasaMsatsvapi tava BagavannartitadyOvadhUShu – Whatever shloka I have composed is very less, compared to your actual capacity.

There are 1180 Shakas in the Vedas (Rig Veda – 21, Yajur Veda – 109, Sama Veda -1000 and Athava Veda -50).

Each Veda mantra has a devata associated with it, each of these devatas take on a physical forms and constantly praise Sri Vayu Devaru in Satya Loka (nijapade) , who is seated on a dazzling throne studded with gems. Gandharvas are constantly singing and dancing in your praise.

pratyEkaM dEvasaMsatsvapi – This means that all the devatas praise Sri Vayu devaru. Starting from Satya Loka, all the devatas praise Sri Vayu Devaru in this manner.

===============================================================

sAnukrOSairajasraM janimRutinirayAdyUrmimAlAvilE&smin
saMsArAbdhau nimagnAMCharaNamaSaraNAnicChatO vIkShya jaMtUn |
yuShmABiH prArthitaH sa~jjalanidhiSayanaH satyavatyAM maharShErvyaktaSchinmAtramUrtirna
Kalu BagavataH prAkRutO jAtu dEhaH || 36 ||

This is shloka describes the Veda Vyasa avataara.

saMsArAbdhau – Ocean of samsara

janimRutinirayAdyUrmimAlAvilE&smin – cycle of birth and death

yuShmABiH prArthitaH – O Vayudevare, you went and requested Sri Hari

jalanidhiSayanaH – Sri Vishnu in Ksheera Sagara

satyavatyAM maharShEr – son of Satyavati

vyakta – You appeared, not born like us.

chinmAtramUrti – Sri Hari’s deha is sadchidananda; full of gynana and bliss and not like ours

Skanda Purana mentions about Gautam Rishi shaapa towards the end of Dwapara Yuga due to which there was a loss of knowledge everywhere; the souls were completely submerged and drowning in this ocean of samasara; struggling as they were caught in the cycle of birth and death. All the devatas saw this and they were filled with compassion; putting Sri Vayu at their head they approached Sri Hari in KsheerSagara. Sri Hari agreed and appeared as the son of Satyavati, his body was sadchidananda and he composed innumerable shastras.  The Veda Vyasa avataara in this manu is sakshat Sri Hari himself.

===============================================================

astavyastaM samastaSrutigatamadhamai ratnapUgaM yathAMdhairarthaM
lOkOpakRutyai guNagaNanilayaH sUtrayAmAsa kRutsnam |
yO&sou vyAsABidhAnastamahamaharaharBaktitastatprasAdAtsadyO
vidyOpalabdhyai gurutamamaguruM dEvadEvaM namAmi || 37 ||

astavyastaM – Confused or thrown about
samastaSrutigatamadhamai – All the Shastras and Shrutis

Before the advent of SriMadAcharya there was no proper interpretation present; texts had been modified to support their theories. There were multiple versions of the same text.
In the midst of all these, there were lot of schools of thought floating around. Each school gave their interpretation, but none of the schools gave a satisfactory interpretation.

With such a confusion prevailing, SriMadAcharya brought the jewels of Shastras and their innermost meanings.

gunagana nilayaha – abode of Gunas; Sri Hari is called ananta ananta Guna PariPoorna. Sri Hari is addressed as gunagana nilayaha – because it brings out the stark contrast of advaita’s “nirguna brahma”

sUtrayAmAsa kRutsnam – O SriMadAcharya, you are the writer of the excellent BrahmaSutra Bashya.

* Note it may seem like self glorification, but actually it is the simplest and most secure way of reaching Sri Hari. Also Tattvavada reconiles many many issues skipped over by other schools of thought.

===============================================================

Shloka 38-41 To be Done

===============================================================

Daily Sandhyavandane is a must for any mantra to give effect.

Nakha Stuti

Filed under: Uncategorized — hrishikesh @ 8:28 pm

Narsimha NakhaStuti:

#1

Pantavasmaan puruhotavairi balavaan matanga madhyad ghataha kumbochadri vipat

na adika patu prateyka vajra itaha|

Srimad Kantira vasa parata sunakahara daritarati dura pradvad dvastanta shanta pravitata

manasa bhavita

*Bhuri Bhageyi

*Naki Vrundaei *Two variations in readings, called pata antara (different teachings but no change in meaning)

Meaning

O Lord Lakshmi Narasimha, please protect us from Indra’s enemies who are like intoxicated elephants, by bursting their pot like necks. Just one fingernail of your Lord Narasimha is sufficient for this. Each and every nail is as effiecient  and like Vajra and sufficient to accomplish this job.

Sri LakshmiNarasimha is omnipresent, with just his complete nail(s), he dispels the darkness which lead us astray and brings peace to the mind and heart. All the Demi Gods, seek refuge of such nails.

Commentary

Pantu asman or Asman pantu - Protect us

su-nakhara

Different meanings of su – poojya, athi,kirsta, kashta, poorna,samruddhi, shobana

su – poorna or complete

Poorna meaning 1#

Ishavyasa Upanishad Invocation

om purnam adah purnam idam

purnat purnam udachyate

purnasya purnam adaya

purnam evavashishyate

The Personality of Godhead is perfect and complete.

And because He is completely perfect, all emanations from Him,

such as this phenomenal world, are perfectly equipped as a complete whole.

Whatever is produced of the complete whole is also complete by itself.

And because He is the Complete Whole, even though so many complete units emanate from

Him,

He remains the complete balance.

adah purnam idam purant – moola roopa of Bhagvanta is poorna, avatar roopa is also poorna

Every limb, every part of Sri Hari is poorna or complete

One example of this “Poorna” is, Sri Hari takes Sri Krishna avataara with just a strand of his black hair. Through just a strand of hair, Sri Krishna shows Vishwa Roopa darshana.

That means each and every organ of Sri Hari is poorna. Just his ear is enough to do everything, just his eye is enough, just one nail is enough. etc.

Now we can appreciate the whole context of praising Narasimha Naka.

In SrimadBhagavatam 2.2.13-

ekaikaśo ańgāni dhiyānubhāvayet

pādādi yāvad dhasitaḿ gadābhṛtaḥ

jitaḿ jitaḿ sthānam apohya dhārayet

paraḿ paraḿ śuddhyati dhīr yathā yathā

SYNONYMS

eka-ekaśaḥ — one to one, or one after another; ańgāni — limbs; dhiyā — by attention; anubhāvayet — meditate upon; pāda-ādi — legs, etc.; yāvat — until; hasitam — smiling; gadā-bhṛtaḥ — the personality of Godhead; jitam jitam — gradually controlling the mind; sthānam — place; apohya — leaving; dhārayet — meditate upon; param param — higher and higher; śuddhyati — purified; dhīḥ — intelligence; yathā yathā — as much as.

TRANSLATION

The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.

The process of meditation of Sri Hari has to be from the feet to his smiling face. Since each and every anga is poorna; meditating on even one anga is perfectly acceptable. Meditating on only feet of Sri Hari is fine. When the mind gets clearer, Sri Hari will reveal himself a little more until the ankles, until knees, until the smiling face. Such meditation on Sri Hari’s will lead to Gyan, Bhakti, Vairagya, Paroksha, Aparoksha and finally moksha.

Also note, this is the dvaita way of dhyana, not nirguna upasana as taught by modern meditation classes where you are told to “empty” your mind. Dvaita, says fill it with Sri Hari dhyana not to empty it.

Poorna meaning 2#

Shastras say for something to be poorna it has perform two actions

a) Anishta nivritti – Remove obstacles or stop all evil/bad

b) Ishta Prapti – Grant all desires

suNakhara – each nail is complete or poorna, there is no difference between the efficacy of each

nail or the whole

The first two padas of this shloka tells about anishta nivritti, the second two padas tells about

ishta praptti done by each nail of Sri Lakshmi Narasimha

There are two types of Moksha – Vidya & Avidya – Sambuti & Asambuti

Ishavasya upanishad -

vidyam cavidyam ca yastadvedobhayam saha |

avidyaya mrtyum tirtva vidyaya’mrtamasnute ||11 |

vidyam = exact knowledge of Visnu; avidya = criticism of false knowledge; ca = and (in

conjunction with); yah = who; tad = that; veda = knows; ubhayam = both; saha = together, at

the same time; avidyaya = by means of criticism of false knowledge; mrtyum = death (and other

undesirables such as suffering and ignorance); tirtva = having overcome, crossed over; vidyaya

= by means of correct knowledge; amrtam = moksa characterized by enjoyment; asnute =

obtains.

The crux of this shloka is avidyaya mrtyum tirtva – getting rid of avidya will helps conquer death

&

vidyaya’mrtamasnute – obtaining vidya will bestow amrtum or moksha

Which anishta nivritti ?

Puruhuta vairi

Puruhuta - Indra is Puruhuta because he is Puru ( Indra) + huta (homa); he performed 100

ashwamedha yagnas

vairi - enemies

How does Puruhuta vairi concern us ?

Indra is abhimana devata ( presiding deity ) for mind, so Puruhuta vairi means enemies of the

mind

To understand shastras and to obtain gyana, our mind should not be attacked by feelings of

anger, jealousy, envy etc.

So to get that state we have to ensure Indra’s enemies are vanquished.

puruhutavairi balavaan matanga madhyad ghataha kumbochadri vipat

nadika patu pratyeka vajraitah -

All Indra’s enemy’s elephantine heads like pots are blasted by each nail.

pratyeka vajraitah – this emphaises that each nail is complete and itself is sufficient as Vajra

ayudha for Sri Hari

Srimat Kanteervasya

Kanteera - Lion

Sri - Lakshmi devi

Sriman - with Lakshmi devi

Srimat Kanteerava -asya – Lord Narasimha with Sri Lakshmi devi

pratata sunakhara

pratata - omni present, filled throughout the brahmanda

The significance here is Sri Narasimha’s avtaar is through a pillar, to prove that Sri Hari is

present everywhere.

A living being coming out of a non living thing is possible only for Sri Hari.

Sri Madhvacharya gives this incident to prove that in all of avtaara’s Sri Hari’s birth is just his lila.

Sri Hari’s deha is gyana swaroopa deha.

daritarati dura pradvad dvastanta shanta pravitata manasa bhavita -

The enemies in us like kaama, krodha, etc who pulls us away from the path are burnt, the

darkness is dispelled by this upasane

nakhi vrundaihi – All the Gods take shelter in such magnificient and unique nails.

Nakha Stuti 2#)

Lakshmikanta saman tatopi naivesha tushte samam

pashyam uttama vastu duritarato pastam raso yoshtamaha |

Yadro shotkara dakshinetra kutila prantho tithagni sphurat

kadyo topam vishphu linga basita brahmesha shakrot karaha ||

Meaning

Lakshmi’s Husband (Sri Hari) has no equivalent; therefore he is the best and highest. SriMadAcharya says he has dwellved in the shastras and he cannot anyone greater.He is the eight rasa.

MahaBharataTatparyaNirnaya

satyaM satyaM punaH satyamuddhR^itya bhujamuchyate | vedashAstrAt paraM nAsti na daivaM keshavAt param || 2.71
71. With both the hands held up, it is stated that there is no shastra superior to the Vedas; there is no God superior to Kesava. (This is) true; (this is) true and again (it is) true.
Note – This verse occurs in the middle of Mahabharatha. Just as the Veda is the highest of the shastras, Kesava is the highest of the Gods. Triple saying is for emphasis.
AloDya sarvashAstrANi vichArya cha punaH punaH | idamekaM sunishhpannaM dhyeyo nArAyaNaH sadA || 2.72||
72. After one deeply studies all the shastras and ponders over them again and again, this one thing is well established i.e., Narayana is to be contemplated always.
smartavyaH satataM vishhNurvismartavyo na jAtuchit | sarve vidhinishhedhAH syuretayoreva kiN^karAH || 2.73
73. Vishnu must be remembered always and must never be forgotten under any circumstance.
All rules of omission and commission (laid down in the shastras) are only subservient to these (main injunctions).

During pralya, a fire emits from Narasimha’s third eye which annhiliates the entire creation. Gods headed by Brahma, Rudra, Indra etc get burnt like moths in that fire.

Commentary

Laksmikanta Meaning 1#)

Lakshmikanta - Sri Hari, is called Lakshmi kanta because he is the husband of Sri Lakshmi;

In this world, if the wife’s name is taken first, it is assumed that the husband is “hen pecked”.

But in case Sri Hari; it is a great attribute, to understand this we need to understand the position

of MahaLakshmi.

In Ambrani Sukta (Rig Veda Book 10 Hymn 125):

yaM kAmaye taM–tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

Mahalakshmi says:

Whomever I like, I’ll make him Rudra, I’ll make him Brahma, I’ll make him a Rishi, I’ll make him a

wiseman

*ugraM is one of the names of Rudra [Shatapatha Brahmana 6.1.3 where Prajapati confers the

following names to Rudra: rudra, sarva, pashupati, ugra, ashani, bhava, mahAndeva, IshAna]

This Mahalakshmi’s husband is Sri Hari, hence it becomes an attribute to Sri Hari.

Lakshmikanta Meaning 2#)

In Rukmaneesha Vijaya, Sri Vadirajaru mentions an incident between Sri Krishna and Gopikas.

Sri Krishna asks the Gopikas to go to their Kanta’s or husbands. The Gopikas reply that Krishna

is their Kanta.

The sanskrit etmyology of the kanta is twofold; Ka means suka and anta means end:

1) ka+anta – end of sukha (Gopika’s husbands represent samsara)

2) ka+anta – sukha’s end meaning the ulitmate happiness ( Sri Krishna )

So the Gopika’s claim that instead of going to end of happiness they have come to the ultimate

happiness; which is Sri Krishna.

(This magic is possible only in Sanskrit)

so Lakshmikanta – Ultimate Happiness for Sri Lakshmi

tatopi naivesha tushte samam pashyam uttama vastu duritarato pastam -

There is nothing better than Sri Hari, through experience or through the shastras

raso yoshtama Meaning 1#) There are only six rasas viz. madhura, amla, lavana, katu, kashaya and tikta

There is no seventh rasa, so the eight rasa is beyond human comprehension.

raso yoshtama Meaning 2#) In Chandogya Upanishad, the Lord is called as the eight rasa

om ity etad ak?aram udgitham upasita |

om iti hy udgayati |

tasyopavyakhyanam || ChUp_1,1.1 ||

1. Let a man meditate on the syllable Om, called the udgitha; for the udgitha (a portion of

the Sama-veda) is sung, beginning with Om.

eṣāṃ bhūtānāṃ pṛthivī rasaḥ |

pṛthivyā āpo rasaḥ |

apām oṣadhayo rasaḥ |

oṣadhīnāṃ puruṣo rasaḥ |

puruṣasya vāg rasaḥ |

vāca ṛg rasaḥ |

ṛcaḥ sāma rasaḥ |

sāmna udgītho rasaḥ || ChUp_1,1.2 ||

2. The essence of all beings is the earth, ( 1st Rasa )

the essence of the earth is water, ( 2nd Rasa )

the essence of water the plants, (3rd Rasa )

the essence of plants man, (4th Rasa )

the essence of man speech, ( 5th Rasa )

the essence of speech the Rig-veda, (6th Rasa )

the essence of the Rig-veda the Sama-veda, ( 7th Rasa )

the essence of the Sama-veda the udgitha (which is Om). ( 8th Rasa )

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo ‘ṣṭamo yadudgīthaḥ || ChUp_1,1.3 ||

3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place,

the eighth. ( Sri Hari )

raso yoshtama Meaning 3#) Eight rasa refers to the eight avtara viz. Sri Krishna; for kaliyuga Sri

Krishna avtaar is most apt.

Hence Sri Madhvacharya installed only Sri Krishna idol in Udupi.

yadro shotkara dakshinetra kutila prantho thitagni sphurat kadhyo topam vishpu linga bhasita

brahmesha shakrotkaraha

During Pralaya, Lord LaxmiNarasimha’s third eye emits a fire during pralaya that can destroys

all the gods headed by Brahma & Indra (These two categories encompass everybody except Sri Hari and Laxmi)

Dvadasha Stotra – I [VandeVandhyam Sadanandam Vasudevam Niranjanam]

dhyAyEdajasramIshasya padmajAdipratIkShitaM |

bhrUbhaMgam pAramEshThyAdi-padadAyi vimuktidaM || 11 ||

The twitching of the eye brows of the Lord of all can give the highest positions like that of Chathurmukha Brahma and even Moksha. It is waited upon even by

Brahma and others. Such eye brows should be contemplated.

Śrīmad Bhāgavatam 9.4.53-54

śrī-brahmovāca

sthānaḿ madīyaḿ saha-viśvam etat

krīḍāvasāne dvi-parārdha-saḿjñe

bhrū-bhańga-mātreṇa hi sandidhakṣoḥ

kālātmano yasya tirobhaviṣyati

ahaḿ bhavo dakṣa-bhṛgu-pradhānāḥ

prajeśa-bhūteśa-sureśa-mukhyāḥ

sarve vayaḿ yan-niyamaḿ prapannā

mūrdhnyārpitaḿ loka-hitaḿ vahāmaḥ

SYNONYMS

śrī-brahmā uvāca — Lord Brahmā said; sthānam — the place where I am; madīyam — my residence, Brahmaloka; saha — with; viśvam — the whole universe; etat —

this; krīḍā-avasāne — at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parārdha-saḿjñe — the time known as the end of a

dvi-parārdha; bhrū-bhańga-mātreṇa — simply by the flicking of the eyebrows; hi — indeed; sandidhakṣoḥ — of the Supreme Personality of Godhead, when He desires

to burn the whole universe; kāla-ātmanaḥ — of the form of destruction; yasya — of whom; tirobhaviṣyati — will be vanquished; aham — I; bhavaḥ — Lord Śiva;

dakṣa — Prajāpati Dakṣa; bhṛgu — the great saint Bhṛgu; pradhānāḥ — and others headed by them; prajā-īśa — the controllers of the prajās; bhūta-īśa — the

controllers of the living entities; sura-īśa — the controllers of the demigods; mukhyāḥ — headed by them; sarve — all of them; vayam — we also; yat-niyamam —

whose regulative principle; prapannāḥ — are surrendered; mūrdhnyā arpitam — bowing our heads; loka-hitam — for the benefit of all living entities; vahāmaḥ —

carry out the orders ruling over the living entities.

TRANSLATION

Lord Brahmā said: At the end of the dvi-parārdha, when the pastimes of the Lord come to an end, Lord Viṣṇu, by a flick of His eyebrows, vanquishes the entire

universe, including our places of residence. Such personalities as me and Lord Śiva, as well as Dakṣa, Bhṛgu and similar great saints of which they are the

head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods — all of us surrender to that Supreme

Personality of Godhead, Lord Viṣṇu, bowing our heads, to carry out His orders for the benefit of all living entities.

The Rubric Theme Blog at WordPress.com.

Follow

Get every new post delivered to your Inbox.

Join 87 other followers