Guidelines for spiritual progress of a mAdhva family
VMS is for spiritual growth of its members and tries to help in all possible ways to improve the spiritual practices. Some basic guidelines are provided here to help families who are trying to start or improve their spiritual journey in mAdhva religious practices. These are general guidelines that can be tailored for individual needs. Please note that one need not have to implement or practice all these on day one. Please take your own time and proceed at your own pace in the spiritual path. These are suggested items for somebody who is just starting his / her journey in spiritual life.. There is no one fixed or specified path for spiritual progress. There are various ways and means to attain spiritual goal, depending on the individual cultural & social background and intellectual development.
These guidelines are organized as 'basic' and 'intermediate' levels. At each level, top 10 things that a mAdhva family can do is listed. To interact with other like minded people and to learn more about spiritual practice, you may subscribe to 'VMS List' or 'Dvaita list' . Please go through the footnote provide at the end for some more details.
Basic level:
1. Do SandhyAvandanama daily (for men) once a day. Tulasi pooja and sri krishNa mantra japa (after upadesha ) is specified for ladies. Children can recite some of the shlokas of sri Hari, vAyu and guru parampara and some of the shlokas given in this web site. Please visit study center in this web.
2. Have a photob of sri madhvAcharya in your house and pray to him with few shlokas (of Laghu vAyu stuthi or khila vAyu stuthi) every day.
3. Try to practice observing 'upavAsa' c (fasting) on "Ekadashi".. This is the most important vrata for mAdhvas.
4. Try to learn the shloka “sriman madhvamate hariH parataraH…” (composed by sri vyAsa theertha which gives a summary of mAdhva philosophy) and the meaning of the shloka .
5. Chant vishNusahasra nAmad with your family at least once a week or once in fortnight.
6. Learn to chant at least sections 1,3,6 and 10 of Dvadasha stotra.e
7. Learn to sing at least couple of devara nAmAs to sing with your family at bhajans.f
8. Learn to chant sri KrishNashtakag by sri vAdirAja.
9. Learn to chant sri venkatesha stotra in sri bramHAnda purAraNa.
10. Learn the Guru paramampara stotras that pray to important yatis and haridasas in the mAdhva spiritual lineage (parampara).
11. Have satsang with like minded people on a regular basis.
Intermediate Level:
In addition to the above mentioned duties, please include the following for further progress in the spiritual life.
1. Do devara Pooja h at least couple of times a week and special pooja and bhajans on EkAdashi and dvAdashi days.
2. Learn to Chant sri Hari vAyu stuthi. English transliterated text is available in Dvaita archives. Contact any VMS volunteer for details.
3. Do japa of at least one of sri nArAyaNa ashtAkshara mantra, vAsudeva dvAdashakshara mantra, shiva shadakshara mantra etc. You need to get upadesham from a qualified person for this.
4. Try to study Bagavadgeetha and its interpretation as per Madhva philosophy.
5. Celebrate mAdhva festivals like sri madhva navami, sri rAghavendra swami ArAdhane at home or at the local temple.
6. Have regular bhajans and devara nAma singing at home or in a group at the temple or somebody’s residence.
7. Learn to chant first chapter of sri sumadhva vijaya.
8. Learn the dashAvatAra stuthi of sri vAdirAja.
9. Study the life history of great saints, yathis and haridasas and try to study some of their simple works.
10. Study some aspects of mAdhva philosophy using the books and material in dvaita and VMS web sites.
Foot notes:
a) Importance of doing sandhyAvandhanam can not be emphasized enough. This is the foundation of all spiritual progress.
b) You can ask VMS volunteers for a photo.
c) Spiritual importance of Ekadashi is explained by SrimadAcharya in krishNamR^itamahArNava (Please look at postings by Shrisha Rao in Dvaita list archives at www.dvaita.org). Health benefits of fasting are explained in book “Miracles of fasting by Dr. Bragg” available in health stores or at www.bragg.com. You can also ask anybody who fasts on a regular basis how clean their stomach and intestines feel after fasting.). If you can not fast completely, take as little food as possible. Children above the age of 8 and adults up to 80 should be able to fast. Please under take fasting on a gradual basis if you have any medical problems and consult your doctor. With practice, it is possible to do full set of activities for the day while doing upavAsa.
d) The English transliterated versions of vishNusahasra nAma are available at Pittsburgh temple and on the web (http://members.tripod.com/~vedamantra/ ).
e) These are very devotional songs composed by sri mAdhvAcharya. Sri Bannanje GovindAcharya has done a very good kannada translation which is sung by sri vidyAbhUshaNa. You don't have to be a musician to do this.
f) VMS has published a devara nAma book in kannada and with English transliteration with an accompanying cassette to help anybody interested to do this.
g) Good source for mAdhva stotras is “Stotra mAlika” authored by sri vyAsanakere prabhanjanAcharya. It is available in Sanskrit and kannada scripts. Some shlokas are also available in Dvaita and VMS web sites.
h) There are various devara pooja books and cassettes for you to get started. Pooja can be done in as little as 20-25 minutes if you are constrained for time. There is a good devara pooja cassette in English published by tArA prakAshana . Contact tara@dvaita.org or any VMS volunteer for details.
|| Shri Krishnaarpanamastu ||
Wednesday, March 24, 2010
Sri Raghottama Tirtharu (Uttaradhi Mutt)
(ರಘೋತ್ತಮ ತೀರ್ಥರ ಜೀವನ ಚರಿತ್ರೆ ಹಾಗು ಗ್ರಂಥ ಮಾಹಿತಿ)
bhaavabOdhakRutam sEvE raGUttamamahaagurum |
yachchiShyashiShyaSiShyaadyaaShTappaNNaachaarya sanj~Jitaa:||
raGOttamagururbUyaanmama j~Jaanaaya sarvadaa |
shrI madhvashaastram samshOdhya ya: samyaj~Jaanaamavaaptavaan |
raGUttamamunIn vidyaagurUn paragurUmstathaa |
vandE shrImadhvashaastrOtthavinirmalamatInaham |
raGUttamagurUrdadyaat raGOttamakaThaadaram|
raGUttamagranthajaataaraGOttamakathaadRuta: |
Aradhana – Pushya Shudda Ekadashi
(Vaikunta Ekadashi Day)
Vrundavana – Tirukoilore (Near pinaki river)
Ashrama Sweekara – 1556
Peetadhipathitva Period – 1557-1595 (Approx 38 Years)
Vidya Gurugalu – Sri Raghuvarya Tirtharu & Sri Varadacharyaru
Ashrama Gurugalu – Sri Raghuvarya Tirtharu
Ashrama Shishyaru 1 – Sri Raghupathi Tirtharu
(For a short period, as he entered vrundavana at an early age).
Ashrama Shishyaru 2 – Sri Vedavyasa Tirtharu (Penagonda)
Ashrama Shishyaru 3 – Sri Vedesha Tirtharu
(But he didn’t accepted the peetadhipathva,
he had a shishya by the name Sri Yadavaryaru, who has done commentary on Bhagavatha and many works)
Poorvashrama name – Sri Ramacharyaru
Parents – Sri Subbabhatta & Smt Gangabai
Disciples :
Sri Raghupathi Tirtharu, Sri Vedesha Tirtharu, Tarangini Ramacharyaru, Rotti VenkaTadri BhaTTaru, Ananda Bhattarakaru,
Sri Raghottama Tirthara Granthas:
Tatvaprakashika Bhavabodha
BruhadaaraNyakopanishad Bhavabodha
VishNu Tatva NirNaya Teekabaavabodha
Geetha Bhashya Prameya Deepika Bhavabodha
Sanyayavivruthi Bhavabodha
Anuvyakyana Nyayamala Brahmasootra sambandha pradeepa
VivaraNoddaara
Taratamya Stotram
Tithitraya VinirNaya
ShravaNa Dwadashi NirNaya
Click for kannada version:
http://www.sumadhwaseva.com/wp-content/uploads/2009/12/raghoottamarU.pdf
Revolution in the system of Bhiksha -
Earlier there was a practice that the sanyasi or the peetadhipathi used to go to various houses for their Bhikshe. This was an age old tradition that the bhikshu used to get their bhikshe for their daily requirements. Sri Raghottama Tirtharu changed the practice of daily bhikshu and started a new practice that a separate cooking to be arranged for the naivedya, hastodaka and for the Peethadhipathigalu. Whoever does the Bhikshe, the same should be done in the Mutt system only. The items cooked in the special cooking room for the bhagavanta to be done naivedya, hastodaka and the seer used to take the same naivedya for his bhojana. This practice ensured pure shuchitva in the preparation for srihari naivedya. The same system is being followed by almost all yathis/peetadhipathis now.
Revolution in Sanchaara -
In the earlier practice, the Mathadhipathigalu himself used to carry the pooja box (devara pettige) on his shoulders, carry danda, and his sanchara used to be by foot only. Raghottama Tirtharu started sitting on Chariot of horse, elephant, etc to carry pooja box, and his servants used to accompany the seer.
Miracles :
Near Anegondi, when requested by a dumb boat runner (ambiga), he gave him kamandalodaka and mantrakshate, and he was able to talk. Even today so many dumb people are doing seva in front of the vrundavana and getting Vak Shakthi.
One brahmana was loosing all his children immediately after their birth and his wife had became insane. After Sri Raghottama Tirtharu gave him mantrakshate, his wife got back to normalcy and delivered a dheergayushya child also.
Recently in 19th cetury, one Sri Anjali Acharyaru got parshyavayu disease and he came to Tirukoilore to do the seva of Raghottama Tirtharu. After he did the seva in Tirukoilore, his disease was removed and he got to normalcy.
One British Officer who was in charge of construction of bridge, had planned to demolish the Vrundavana for the sake of construction of the bridge. He got a dream and was instructed to stop the construction. He did so. He was not having any issues, but as a result of obeying the instructions of Raghottamaru, he got putra prapthi.
One king who had lost his kingdom after a war, got back after doing the seva of Raghottama Tirtharu
(Source : Sri Vyasanakere Prabhanjanacharya’s book on Sri Raghottama Tirtharu)
bhaavabOdhakRutam sEvE raGUttamamahaagurum |
yachchiShyashiShyaSiShyaadyaaShTappaNNaachaarya sanj~Jitaa:||
raGOttamagururbUyaanmama j~Jaanaaya sarvadaa |
shrI madhvashaastram samshOdhya ya: samyaj~Jaanaamavaaptavaan |
raGUttamamunIn vidyaagurUn paragurUmstathaa |
vandE shrImadhvashaastrOtthavinirmalamatInaham |
raGUttamagurUrdadyaat raGOttamakaThaadaram|
raGUttamagranthajaataaraGOttamakathaadRuta: |
Aradhana – Pushya Shudda Ekadashi
(Vaikunta Ekadashi Day)
Vrundavana – Tirukoilore (Near pinaki river)
Ashrama Sweekara – 1556
Peetadhipathitva Period – 1557-1595 (Approx 38 Years)
Vidya Gurugalu – Sri Raghuvarya Tirtharu & Sri Varadacharyaru
Ashrama Gurugalu – Sri Raghuvarya Tirtharu
Ashrama Shishyaru 1 – Sri Raghupathi Tirtharu
(For a short period, as he entered vrundavana at an early age).
Ashrama Shishyaru 2 – Sri Vedavyasa Tirtharu (Penagonda)
Ashrama Shishyaru 3 – Sri Vedesha Tirtharu
(But he didn’t accepted the peetadhipathva,
he had a shishya by the name Sri Yadavaryaru, who has done commentary on Bhagavatha and many works)
Poorvashrama name – Sri Ramacharyaru
Parents – Sri Subbabhatta & Smt Gangabai
Disciples :
Sri Raghupathi Tirtharu, Sri Vedesha Tirtharu, Tarangini Ramacharyaru, Rotti VenkaTadri BhaTTaru, Ananda Bhattarakaru,
Sri Raghottama Tirthara Granthas:
Tatvaprakashika Bhavabodha
BruhadaaraNyakopanishad Bhavabodha
VishNu Tatva NirNaya Teekabaavabodha
Geetha Bhashya Prameya Deepika Bhavabodha
Sanyayavivruthi Bhavabodha
Anuvyakyana Nyayamala Brahmasootra sambandha pradeepa
VivaraNoddaara
Taratamya Stotram
Tithitraya VinirNaya
ShravaNa Dwadashi NirNaya
Click for kannada version:
http://www.sumadhwaseva.com/wp-content/uploads/2009/12/raghoottamarU.pdf
Revolution in the system of Bhiksha -
Earlier there was a practice that the sanyasi or the peetadhipathi used to go to various houses for their Bhikshe. This was an age old tradition that the bhikshu used to get their bhikshe for their daily requirements. Sri Raghottama Tirtharu changed the practice of daily bhikshu and started a new practice that a separate cooking to be arranged for the naivedya, hastodaka and for the Peethadhipathigalu. Whoever does the Bhikshe, the same should be done in the Mutt system only. The items cooked in the special cooking room for the bhagavanta to be done naivedya, hastodaka and the seer used to take the same naivedya for his bhojana. This practice ensured pure shuchitva in the preparation for srihari naivedya. The same system is being followed by almost all yathis/peetadhipathis now.
Revolution in Sanchaara -
In the earlier practice, the Mathadhipathigalu himself used to carry the pooja box (devara pettige) on his shoulders, carry danda, and his sanchara used to be by foot only. Raghottama Tirtharu started sitting on Chariot of horse, elephant, etc to carry pooja box, and his servants used to accompany the seer.
Miracles :
Near Anegondi, when requested by a dumb boat runner (ambiga), he gave him kamandalodaka and mantrakshate, and he was able to talk. Even today so many dumb people are doing seva in front of the vrundavana and getting Vak Shakthi.
One brahmana was loosing all his children immediately after their birth and his wife had became insane. After Sri Raghottama Tirtharu gave him mantrakshate, his wife got back to normalcy and delivered a dheergayushya child also.
Recently in 19th cetury, one Sri Anjali Acharyaru got parshyavayu disease and he came to Tirukoilore to do the seva of Raghottama Tirtharu. After he did the seva in Tirukoilore, his disease was removed and he got to normalcy.
One British Officer who was in charge of construction of bridge, had planned to demolish the Vrundavana for the sake of construction of the bridge. He got a dream and was instructed to stop the construction. He did so. He was not having any issues, but as a result of obeying the instructions of Raghottamaru, he got putra prapthi.
One king who had lost his kingdom after a war, got back after doing the seva of Raghottama Tirtharu
(Source : Sri Vyasanakere Prabhanjanacharya’s book on Sri Raghottama Tirtharu)
Tuesday, March 23, 2010
Sri Hari Kathamrutha Sara
Sri Jagannatha Vittala Dasaru started writing this text in Kannada. The book I have mentions as such ” Once sri Vyasarayaru came in Sri Jagannatha Vittala Dasaru’s dream and asked him to write Sri Hari Kathamruta Sara in Kannada”. That’s when Sri Jagannatha Vittala Dasaru started writing the same.
Sri Harikathamruta Sara has 32 Sandhi’s and 988 Stanzas.
ಶ್ರೀರಮಣಿಕರ ಕಮಲ ಪೂಜಿತ |
ಚಾರುಚರಣ ಸರೋಜ ಬ್ರಹ್ಮಸ |
ಮೀರವಾಣಿ ಫಣೇಂದ್ರ, ವೀಂದ್ರ, ಭವೇಂದ್ರ ಮುಖವಿನುತ |
ನೀರಜಭವಾ೦ಡೋದಯ ಸ್ಥಿತಿ |
ಕಾರಣನೇ ಕೈವಲ್ಯದಾಯಕ |
ನಾರಸಿಂಹನೆ ನಮಿಪೆ ಕರುಣಿಪುದೆಮಗೆ ಮಂಗಳವಾ ||೧||
shRIramaNikara kamala poojita |
chArucharaNa sarOja brahmasa |
meeravANi phaNEMdra, vIMdra, bhavEMdra mukhavinuta |
neerajabhavA0DOdaya sthiti |
kAraNanE kaivalyadAyaka |
nArasiMhane namipe karuNipudemage maMgaLavA ||1||
ಶ್ರೀರಮಣಿ – Shriramani – Sri Lakshmi Devi, wife of Lord Narayana
ಕರ – kara – hand
ಕಮಲ – kamala – Lotus
ಚಾರು charu– Beautiful, charming, ಸುಂದರ, good-looking
ಚರಣ – charana – foot
ಸಮೀರ – sameera – Vayu
ನೀರಜ – Sun, ಸೂರ್ಯ
Here, Sri Jaganattha Dasaru is praising Lord Lakshmi Narashima. The one who is worshipped by Goddess Lakshmi Devi who has lotus like hands. I bow to Lord Narashima who’s feet is richly adorned by Brahma, Vayu, Shesha, Garuda, Rudra, and Indra etc. And asking Lord Narashima to bestow good things on me and everyone who listens to this Harikatha.
ಜಗದುದರನತಿ ವಿಮಲಗುಣರೂ |
ಪಗಳನಾಲೋಚನದಿ ಭಾರತ |
ನಿಗಮತತಿಗಳತಿಕ್ರಮಿಸಿ ಕ್ರಿಯಾ ವಿಶೇಷಣಗಳ |
ಬಗೆ ಬಗೆಯ ನೂತನವ ಕಾಣುತ |
ಮಿಗೆ ಹರುಷದಿಂ ಪೊಗಳಿ ಹಿಗ್ಗುವ |
ತ್ರಿಗುಣ ಮಾನಿ ಮಹಾಲಕುಮಿ ಸಂತೈಸಲನುದಿನವು ||೨||
jagadudaranati vimalaguNarU |
pagaLanAlOchanadi bhArata |
nigamatatigaLatikramisi kriyA vishEShaNagaLa |
bage bageya nUtanava kANuta |
mige haruShadiM pogaLi higguva |
triguNa mAni mahAlakumi saMtaisalanudinavu ||2||
ಜಗದುದರನ – Jagadudarana – The one who carries this entire universe in his stomach
udara, ಉದರ -stomach
ನಿಗಮ – Nigama – Veda ವೇದ
ಅತಿವಿಮಲ – Ativimala – pure, clean, immaculate
ತ್ರಿಗುಣ – trigina – Three gunas; Satwa ಸತ್ವ, rajas ರಜಸ್, tamo ತಮೋ
ಅನುದಿನವು – anudinavu – ever day
ಸಂತೈಸಲಿ – samtaisali – protect us, look after us
In the first stanza, Sri Jaganatha Dasaru praised Lord Narashima. In the second stanza, it is the turn of Goddess Lakshmi Devi. Dasaru in this stanza is saying that Goddess Lakshmidevi, who knows everything about the one who carries the whole universe in his stomach, who is immaculate, the one who is more special than what has been explained in the bharatha veda, the one whom she praises and finds happiness, the one who is the abhimani devata of the three gunas, and asks this Goddess Lakshmi to protect and look after us.
ನಿರುಪಮಾನಂದಾತ್ಮಭವ ನಿ |
ರ್ಜರಸಭಾ ಸಂಸೇವ್ಯ ಋಜುಗಣ |
ದರಸೆ ಸತ್ತ್ವಪ್ರಚುರ ವಾಣೀ ಮುಖ ಸರೋಜೇನ ||
ಗರುಡ ಶೇಷ ಶಶಾಂಕದಳಶೇ |
ಖರರ ಜನಕ ಜಗದ್ಗುರುವೇ ತ್ವ ||
ಚ್ಚರಣಗಳಿಗಭಿ ವಂದಿಸುವೇ ಪಾಲಿಪುದು ಸನ್ಮತಿಯ ||೩||
nirupamAnaMdAtmabhava ni |
rjarasabhA saMsEvya RujugaNa |
darase sattwaprachura vANI mukha sarOjEna ||
garuDa shESha shashAMkadaLashE |
Karara janaka jagadguruvE tva ||
ccharaNagaLigabhi vaMdisuvE pAlipudu sanmatiya ||3||
ಆರು ಮೂರೆರಡೊಂದು ಸಾವಿರ |
ಮೂರೆರಡು ಶತಶ್ವಾಸ ಜಪಗಳ ||
ಮೂರು ವಿಧ ಜೀವರೊಳಗಬ್ಜಕಲ್ಪ ಪರಿಯಂತ |
ತಾ ರಚಿಸಿ ಸತ್ತ್ವರಿಗೆ ಸುಖ ಸಂ |
ಸಾರ ಮಿಶ್ರರಿಗಧಮಜನರಿಗ ||
ಪಾರ ದು:ಖಗಳೀವ ಗುರು ಪವಮಾನ ಸಲುಹೆಮ್ಮ ||೪||
Aru mooreraDoMdu sAvira |
mooreraDu shatashwAsa japagaLa ||
mooru vidha jeevaroLagabjakalpa pariyaMta |
tA rachisi sattvarige sukha saM |
sAra mishrarigadhamajanariga ||
pAra du:khagaLeeva guru pavamAna saluhemma ||4||
ಚತುರವದನನ ರಾಣಿ ಅತಿರೋ |
ಹಿತ ವಿಮಲ ವಿಜ್ಞಾನಿ ನಿಗಮ |
ಪ್ರತತಿಗಳಗಭಿಮಾನಿ ವೀಣಾಪಾಣಿ ಬ್ರಹ್ಮಾಣಿ |
ನುತಿಸಿ ಬೇಡುವೆ ಜನನಿ ಲಕ್ಷ್ಮಿ |
ಪತಿಯ ಗುಣಗಳ ತುತಿಪುದಕೆಸ |
ನ್ಮತಿಯ ಪಾಲಿಸಿ ನೆಲೆಸು ನೀ ಮದ್ವದನ ಸದನದಲಿ ||೫||
chaturavadanana rANi atirO |
hita vimala vij~jAni nigama |
pratatigaLagabhimAni veeNApANi brahmANi |
nutisi bEDuve janani lakShmi |
patiya guNagaLa tutipudakesa |
nmatiya pAlisi nelesu nI madwadana sadanadali ||5||
ಕೃತಿ ರಮಣ ಪ್ರದ್ಯುಮ್ನನಂದನೆ |
ಚತುರವಿಶಂತಿ ತತ್ತ್ವಪತಿ ದೇ |
ವತೆ ಗಳಿಗೆ ಗುರುವೆನಿಸುತಿಹ ಮಾರುತನ ನಿಜ ಪತ್ನಿ |
ಸತತ ಹರಿಯಲಿ ಗುರುಗಳಲಿ ಸ|
ದ್ರತಿಯ ಪಾಲಿಸಿ ಭಾಗವತ ಭಾ |
ರತ ಪುರಾಣ ರಹಸ್ಯ ತತ್ವಗಳರುಪು ಕರುಣದಲಿ ||೬||
kRuti ramaNa pradyumnanaMdane |
chaturavishaMti tattwapati dE |
vate gaLige guruvenisutiha mArutana nija patni |
satata hariyali gurugaLali sa|
dratiya pAlisi bhAgavata bhA |
rata purANa rahasya tatwagaLarupu karuNadali ||6||
ವೇದಪೀಠ ವಿರಿಂಚಿ ಭವ ಶ |
ಕ್ರಾದಿ ಸುರ ವಿಜ್ಞಾನದಾಯಕ |
ಮೋದ ಚಿನ್ಮಯಗಾತ್ರ ಲೋಕ ಪವಿತ್ರ ಸುಚರಿತ್ರ |
ಛೇದ ಭೇದ ವಿಷಾದ ಕುಟಿಲಾಂ |
ತಾದಿ ಮಧ್ಯ ವಿದೂರ ಆದ್ಯಾ |
ನಾದಿ ಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸತ್ರಾಣ ||೭||
vEdapeeTha viriMchi bhava sha |
krAdi sura vij~jAnadAyaka |
mOda chinmayagAtra lOka pavitra sucharitra |
ChEda bhEda viShAda kuTilAM |
tAdi madhya vidUra AdyA |
nAdi kAraNa bAdarAyaNa pAhi satrANa ||7||
ಕ್ಷಿತಿಯೊಳಗೆ ಮಣಿಮಂತ ಮೊದಲಾ |
ದತಿ ದುರಾತ್ಮರು ಬಂದಧಿಕ ವಿಂ |
ಶತಿ ಕುಭಾಷ್ಯವ ರಚಿಸೆ ನಡುಮನೆಯೆಂಬ ಬ್ರಾಹ್ಮಣನ |
ಸತಿಯ ಜಠರದೊಳವತರಿಸಿ ಬಾ |
ರತಿ ರಮಣ ಮಧ್ವಾಭಿಧಾ ನದಿ |
ಚತುರದಶ ಲೋಕದಲಿ ಮೆರೆದ ಪ್ರತಿಮಗೊಂದಿಸುವೆ ||೮||
kShitiyoLage maNimaMta modalA |
dati durAtmaru baMdadhika viM |
shati kubhAShyava rachise naDumaneyeMba brAhmaNana |
satiya jaTharadoLavatarisi bA |
rati ramaNa madhwAbhidhA nadi |
chaturadasha lOkadali mereda pratimagoMdisuve ||8||
ಪಂಚ ಭೇದಾತ್ಮಕ ಪ್ರಪಂಚಕೆ |
ಪಂಚರೂಪಾತ್ಮಕನೆ ದೈವತ |
ಪಂಚಮುಖ ಶಕ್ರಾದಿಗಳು ಕಿಂಕರರು ಶ್ರೀಹರಿಗೆ ||
ಪಂಚ ವಿಂಶತಿ ತತ್ತ್ವತರತಮ |
ಪಂಚಿಕೆಗಳನು ಪೇಳ್ದಭಾವಿ ವಿ |
ರಂಚಿಯೆನಿಪಾನಂದ ತೀರ್ಥರ ನೆನೆವೆನನುದಿನವು ||೯||
paMcha bhEdAtmaka prapaMchake |
paMcharUpAtmakane daivata |
paMchamukha shakrAdigaLu kiMkararu shRIharige ||
paMcha viMshati tattwataratama |
paMchikegaLanu pELdabhAvi vi |
raMchiyenipAnaMda tIrthara nenevenanudinavu ||9||
ವಾಮದೇವ ವಿರಿಂಚಿತನಯ ಊ|
ಮಾ ಮನೋಹರ ಉಗ್ರ ಧೂರ್ಜಟಿ ||
ಸಾಮಜಾಜಿನವಸನ ಭೂಷಣ ಸುಮನಸೋತ್ತಂಸ ||
ಕಾಮ ಹರ ಕೈಲಾಸ ಮಂದಿರ |
ಸೋಮ ಸೂರ್ಯನಲ ವಿಲೋಚನ |
ಕಾಮಿತಪ್ರದ ಕರುಣಿಸೆಮಗೆ ಸದಾ ಸುಮಂಗಳವಾ ||೧೦||
vAmadEva viriMchitanaya U|
mA manOhara ugra dhoorjaTi ||
sAmajAjinavasana bhooShaNa sumanasOttaMsa ||
kAma hara kailAsa maMdira |
sOma sUryanala vilOchana |
kAmitaprada karuNisemage sadA sumaMgaLavA ||10||
ಕೃತ್ತಿ ವಾಸನೆ ಹಿಂದೆ ನೀ ನಾ |
ಲ್ವತ್ತು ಕಲ್ಪಸಮೀರನಲಿ ಶಿ|
ಷ್ಯತ್ವವಹಿಸ್ಯಖಿಳಾಗಮಾರ್ಥಗಳೋದಿ ಜಲಧಿಯೊಳು |
ಹತ್ತು ಕಲ್ಪದಿ ತಪವಗೈದಾ |
ದಿತ್ಯರೊಳುಗುತ್ತಮನೆನಿಸಿ ಪುರು |
ಷೋತ್ತಮನೆ ಪರಿಯಂಕ ಪದವೈದಿದೆಯೊ ಮಹಾದೇವ ||೧೧||
kRutti vAsane hiMde nee nA |
lwattu kalpasameeranali shi|
ShyatwavahisyakhiLAgamArthagaLOdi jaladhiyoLu |
hattu kalpadi tapavagaidA |
dityaroLuguttamanenisi puru |
ShOttamane pariyaMka padavaidideyo mahAdEva ||11||
ಪಾಕಶಾಸನ ಮುಖ್ಯ ಸಕಲದಿ |
ಪಾಕಸರಿಗಭಿನಮಿಪ ಋಷಿಗಳೆ |
ಗೇಕಚಿತ್ತದಿ ಪಿತೃಗಳಿಗೆ ಗಂಧರ್ವ ಕ್ಷಿತಿಪರಿಗೆ ||
ಆ ಕಮಲನಾಭಾದಿ ಯತಿಗಳ |
ನೀಕಕಾನಮಿಸುವೆನು ಬಿಡದೆ ರ|
ಮಾಕಳತ್ರನ ದಾಸವರ್ಗಕೆ ನಮಿಪೆನನರವರತ ||೧೨||
pAkashAsana muKya sakaladi |
pAkasarigabhinamipa RuShigaLe |
gEkachittadi pitRugaLige gaMdharva kShitiparige ||
A kamalanAbhAdi yatigaLa |
neekakAnamisuvenu biDade ra|
mAkaLatrana dAsavargake namipenanaravarata ||12||
ಪರಿಮಳವು ಸುಮನದೊಳಗನಲ |
ನರಣಿಯೊಳಿಗಿಪ್ಪೆಂತೆ ದಾಮೋ |
ದರನು ಬ್ರಹ್ಮಾದಿಗಳ ಮನದಲ್ಲಿ ತೋರಿ ತೋರದಲೆ ||
ಇರುತಿಹ ಜಗನಾಥ ವಿಠಲನ |
ಕರುಣ ಪಡೆವ ಮುಮುಕ್ಷುಜೀವರು |
ಪರಮ ಭಾಗವತರನು ಕೊಂಡಾಡುವುದು ಪ್ರತಿದಿನವು ||೧೩||
parimaLavu sumanadoLaganala |
naraNiyoLigippeMte dAmO |
daranu brahmAdigaLa manadalli tOri tOradale ||
irutiha jaganAtha viThalana |
karuNa paDeva mumukShujeevaru |
parama bhAgavataranu koMDADuvudu pratidinavu ||13||
|| ಇತಿ ಶ್ರೀ ಮಂಗಲಾಚರಣ ಸಂಧಿ ಸಂಪೂರ್ಣಂ ||
|| ಶ್ರೀ ಕೃಷ್ಣರ್ಪಣಮಸ್ತು ||
|| iti shRI maMgalAcharaNa saMdhi saMpUrNaM ||
|| shRI kRuShNarpaNamastu
Sri Harikathamruta Sara has 32 Sandhi’s and 988 Stanzas.
ಶ್ರೀರಮಣಿಕರ ಕಮಲ ಪೂಜಿತ |
ಚಾರುಚರಣ ಸರೋಜ ಬ್ರಹ್ಮಸ |
ಮೀರವಾಣಿ ಫಣೇಂದ್ರ, ವೀಂದ್ರ, ಭವೇಂದ್ರ ಮುಖವಿನುತ |
ನೀರಜಭವಾ೦ಡೋದಯ ಸ್ಥಿತಿ |
ಕಾರಣನೇ ಕೈವಲ್ಯದಾಯಕ |
ನಾರಸಿಂಹನೆ ನಮಿಪೆ ಕರುಣಿಪುದೆಮಗೆ ಮಂಗಳವಾ ||೧||
shRIramaNikara kamala poojita |
chArucharaNa sarOja brahmasa |
meeravANi phaNEMdra, vIMdra, bhavEMdra mukhavinuta |
neerajabhavA0DOdaya sthiti |
kAraNanE kaivalyadAyaka |
nArasiMhane namipe karuNipudemage maMgaLavA ||1||
ಶ್ರೀರಮಣಿ – Shriramani – Sri Lakshmi Devi, wife of Lord Narayana
ಕರ – kara – hand
ಕಮಲ – kamala – Lotus
ಚಾರು charu– Beautiful, charming, ಸುಂದರ, good-looking
ಚರಣ – charana – foot
ಸಮೀರ – sameera – Vayu
ನೀರಜ – Sun, ಸೂರ್ಯ
Here, Sri Jaganattha Dasaru is praising Lord Lakshmi Narashima. The one who is worshipped by Goddess Lakshmi Devi who has lotus like hands. I bow to Lord Narashima who’s feet is richly adorned by Brahma, Vayu, Shesha, Garuda, Rudra, and Indra etc. And asking Lord Narashima to bestow good things on me and everyone who listens to this Harikatha.
ಜಗದುದರನತಿ ವಿಮಲಗುಣರೂ |
ಪಗಳನಾಲೋಚನದಿ ಭಾರತ |
ನಿಗಮತತಿಗಳತಿಕ್ರಮಿಸಿ ಕ್ರಿಯಾ ವಿಶೇಷಣಗಳ |
ಬಗೆ ಬಗೆಯ ನೂತನವ ಕಾಣುತ |
ಮಿಗೆ ಹರುಷದಿಂ ಪೊಗಳಿ ಹಿಗ್ಗುವ |
ತ್ರಿಗುಣ ಮಾನಿ ಮಹಾಲಕುಮಿ ಸಂತೈಸಲನುದಿನವು ||೨||
jagadudaranati vimalaguNarU |
pagaLanAlOchanadi bhArata |
nigamatatigaLatikramisi kriyA vishEShaNagaLa |
bage bageya nUtanava kANuta |
mige haruShadiM pogaLi higguva |
triguNa mAni mahAlakumi saMtaisalanudinavu ||2||
ಜಗದುದರನ – Jagadudarana – The one who carries this entire universe in his stomach
udara, ಉದರ -stomach
ನಿಗಮ – Nigama – Veda ವೇದ
ಅತಿವಿಮಲ – Ativimala – pure, clean, immaculate
ತ್ರಿಗುಣ – trigina – Three gunas; Satwa ಸತ್ವ, rajas ರಜಸ್, tamo ತಮೋ
ಅನುದಿನವು – anudinavu – ever day
ಸಂತೈಸಲಿ – samtaisali – protect us, look after us
In the first stanza, Sri Jaganatha Dasaru praised Lord Narashima. In the second stanza, it is the turn of Goddess Lakshmi Devi. Dasaru in this stanza is saying that Goddess Lakshmidevi, who knows everything about the one who carries the whole universe in his stomach, who is immaculate, the one who is more special than what has been explained in the bharatha veda, the one whom she praises and finds happiness, the one who is the abhimani devata of the three gunas, and asks this Goddess Lakshmi to protect and look after us.
ನಿರುಪಮಾನಂದಾತ್ಮಭವ ನಿ |
ರ್ಜರಸಭಾ ಸಂಸೇವ್ಯ ಋಜುಗಣ |
ದರಸೆ ಸತ್ತ್ವಪ್ರಚುರ ವಾಣೀ ಮುಖ ಸರೋಜೇನ ||
ಗರುಡ ಶೇಷ ಶಶಾಂಕದಳಶೇ |
ಖರರ ಜನಕ ಜಗದ್ಗುರುವೇ ತ್ವ ||
ಚ್ಚರಣಗಳಿಗಭಿ ವಂದಿಸುವೇ ಪಾಲಿಪುದು ಸನ್ಮತಿಯ ||೩||
nirupamAnaMdAtmabhava ni |
rjarasabhA saMsEvya RujugaNa |
darase sattwaprachura vANI mukha sarOjEna ||
garuDa shESha shashAMkadaLashE |
Karara janaka jagadguruvE tva ||
ccharaNagaLigabhi vaMdisuvE pAlipudu sanmatiya ||3||
ಆರು ಮೂರೆರಡೊಂದು ಸಾವಿರ |
ಮೂರೆರಡು ಶತಶ್ವಾಸ ಜಪಗಳ ||
ಮೂರು ವಿಧ ಜೀವರೊಳಗಬ್ಜಕಲ್ಪ ಪರಿಯಂತ |
ತಾ ರಚಿಸಿ ಸತ್ತ್ವರಿಗೆ ಸುಖ ಸಂ |
ಸಾರ ಮಿಶ್ರರಿಗಧಮಜನರಿಗ ||
ಪಾರ ದು:ಖಗಳೀವ ಗುರು ಪವಮಾನ ಸಲುಹೆಮ್ಮ ||೪||
Aru mooreraDoMdu sAvira |
mooreraDu shatashwAsa japagaLa ||
mooru vidha jeevaroLagabjakalpa pariyaMta |
tA rachisi sattvarige sukha saM |
sAra mishrarigadhamajanariga ||
pAra du:khagaLeeva guru pavamAna saluhemma ||4||
ಚತುರವದನನ ರಾಣಿ ಅತಿರೋ |
ಹಿತ ವಿಮಲ ವಿಜ್ಞಾನಿ ನಿಗಮ |
ಪ್ರತತಿಗಳಗಭಿಮಾನಿ ವೀಣಾಪಾಣಿ ಬ್ರಹ್ಮಾಣಿ |
ನುತಿಸಿ ಬೇಡುವೆ ಜನನಿ ಲಕ್ಷ್ಮಿ |
ಪತಿಯ ಗುಣಗಳ ತುತಿಪುದಕೆಸ |
ನ್ಮತಿಯ ಪಾಲಿಸಿ ನೆಲೆಸು ನೀ ಮದ್ವದನ ಸದನದಲಿ ||೫||
chaturavadanana rANi atirO |
hita vimala vij~jAni nigama |
pratatigaLagabhimAni veeNApANi brahmANi |
nutisi bEDuve janani lakShmi |
patiya guNagaLa tutipudakesa |
nmatiya pAlisi nelesu nI madwadana sadanadali ||5||
ಕೃತಿ ರಮಣ ಪ್ರದ್ಯುಮ್ನನಂದನೆ |
ಚತುರವಿಶಂತಿ ತತ್ತ್ವಪತಿ ದೇ |
ವತೆ ಗಳಿಗೆ ಗುರುವೆನಿಸುತಿಹ ಮಾರುತನ ನಿಜ ಪತ್ನಿ |
ಸತತ ಹರಿಯಲಿ ಗುರುಗಳಲಿ ಸ|
ದ್ರತಿಯ ಪಾಲಿಸಿ ಭಾಗವತ ಭಾ |
ರತ ಪುರಾಣ ರಹಸ್ಯ ತತ್ವಗಳರುಪು ಕರುಣದಲಿ ||೬||
kRuti ramaNa pradyumnanaMdane |
chaturavishaMti tattwapati dE |
vate gaLige guruvenisutiha mArutana nija patni |
satata hariyali gurugaLali sa|
dratiya pAlisi bhAgavata bhA |
rata purANa rahasya tatwagaLarupu karuNadali ||6||
ವೇದಪೀಠ ವಿರಿಂಚಿ ಭವ ಶ |
ಕ್ರಾದಿ ಸುರ ವಿಜ್ಞಾನದಾಯಕ |
ಮೋದ ಚಿನ್ಮಯಗಾತ್ರ ಲೋಕ ಪವಿತ್ರ ಸುಚರಿತ್ರ |
ಛೇದ ಭೇದ ವಿಷಾದ ಕುಟಿಲಾಂ |
ತಾದಿ ಮಧ್ಯ ವಿದೂರ ಆದ್ಯಾ |
ನಾದಿ ಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸತ್ರಾಣ ||೭||
vEdapeeTha viriMchi bhava sha |
krAdi sura vij~jAnadAyaka |
mOda chinmayagAtra lOka pavitra sucharitra |
ChEda bhEda viShAda kuTilAM |
tAdi madhya vidUra AdyA |
nAdi kAraNa bAdarAyaNa pAhi satrANa ||7||
ಕ್ಷಿತಿಯೊಳಗೆ ಮಣಿಮಂತ ಮೊದಲಾ |
ದತಿ ದುರಾತ್ಮರು ಬಂದಧಿಕ ವಿಂ |
ಶತಿ ಕುಭಾಷ್ಯವ ರಚಿಸೆ ನಡುಮನೆಯೆಂಬ ಬ್ರಾಹ್ಮಣನ |
ಸತಿಯ ಜಠರದೊಳವತರಿಸಿ ಬಾ |
ರತಿ ರಮಣ ಮಧ್ವಾಭಿಧಾ ನದಿ |
ಚತುರದಶ ಲೋಕದಲಿ ಮೆರೆದ ಪ್ರತಿಮಗೊಂದಿಸುವೆ ||೮||
kShitiyoLage maNimaMta modalA |
dati durAtmaru baMdadhika viM |
shati kubhAShyava rachise naDumaneyeMba brAhmaNana |
satiya jaTharadoLavatarisi bA |
rati ramaNa madhwAbhidhA nadi |
chaturadasha lOkadali mereda pratimagoMdisuve ||8||
ಪಂಚ ಭೇದಾತ್ಮಕ ಪ್ರಪಂಚಕೆ |
ಪಂಚರೂಪಾತ್ಮಕನೆ ದೈವತ |
ಪಂಚಮುಖ ಶಕ್ರಾದಿಗಳು ಕಿಂಕರರು ಶ್ರೀಹರಿಗೆ ||
ಪಂಚ ವಿಂಶತಿ ತತ್ತ್ವತರತಮ |
ಪಂಚಿಕೆಗಳನು ಪೇಳ್ದಭಾವಿ ವಿ |
ರಂಚಿಯೆನಿಪಾನಂದ ತೀರ್ಥರ ನೆನೆವೆನನುದಿನವು ||೯||
paMcha bhEdAtmaka prapaMchake |
paMcharUpAtmakane daivata |
paMchamukha shakrAdigaLu kiMkararu shRIharige ||
paMcha viMshati tattwataratama |
paMchikegaLanu pELdabhAvi vi |
raMchiyenipAnaMda tIrthara nenevenanudinavu ||9||
ವಾಮದೇವ ವಿರಿಂಚಿತನಯ ಊ|
ಮಾ ಮನೋಹರ ಉಗ್ರ ಧೂರ್ಜಟಿ ||
ಸಾಮಜಾಜಿನವಸನ ಭೂಷಣ ಸುಮನಸೋತ್ತಂಸ ||
ಕಾಮ ಹರ ಕೈಲಾಸ ಮಂದಿರ |
ಸೋಮ ಸೂರ್ಯನಲ ವಿಲೋಚನ |
ಕಾಮಿತಪ್ರದ ಕರುಣಿಸೆಮಗೆ ಸದಾ ಸುಮಂಗಳವಾ ||೧೦||
vAmadEva viriMchitanaya U|
mA manOhara ugra dhoorjaTi ||
sAmajAjinavasana bhooShaNa sumanasOttaMsa ||
kAma hara kailAsa maMdira |
sOma sUryanala vilOchana |
kAmitaprada karuNisemage sadA sumaMgaLavA ||10||
ಕೃತ್ತಿ ವಾಸನೆ ಹಿಂದೆ ನೀ ನಾ |
ಲ್ವತ್ತು ಕಲ್ಪಸಮೀರನಲಿ ಶಿ|
ಷ್ಯತ್ವವಹಿಸ್ಯಖಿಳಾಗಮಾರ್ಥಗಳೋದಿ ಜಲಧಿಯೊಳು |
ಹತ್ತು ಕಲ್ಪದಿ ತಪವಗೈದಾ |
ದಿತ್ಯರೊಳುಗುತ್ತಮನೆನಿಸಿ ಪುರು |
ಷೋತ್ತಮನೆ ಪರಿಯಂಕ ಪದವೈದಿದೆಯೊ ಮಹಾದೇವ ||೧೧||
kRutti vAsane hiMde nee nA |
lwattu kalpasameeranali shi|
ShyatwavahisyakhiLAgamArthagaLOdi jaladhiyoLu |
hattu kalpadi tapavagaidA |
dityaroLuguttamanenisi puru |
ShOttamane pariyaMka padavaidideyo mahAdEva ||11||
ಪಾಕಶಾಸನ ಮುಖ್ಯ ಸಕಲದಿ |
ಪಾಕಸರಿಗಭಿನಮಿಪ ಋಷಿಗಳೆ |
ಗೇಕಚಿತ್ತದಿ ಪಿತೃಗಳಿಗೆ ಗಂಧರ್ವ ಕ್ಷಿತಿಪರಿಗೆ ||
ಆ ಕಮಲನಾಭಾದಿ ಯತಿಗಳ |
ನೀಕಕಾನಮಿಸುವೆನು ಬಿಡದೆ ರ|
ಮಾಕಳತ್ರನ ದಾಸವರ್ಗಕೆ ನಮಿಪೆನನರವರತ ||೧೨||
pAkashAsana muKya sakaladi |
pAkasarigabhinamipa RuShigaLe |
gEkachittadi pitRugaLige gaMdharva kShitiparige ||
A kamalanAbhAdi yatigaLa |
neekakAnamisuvenu biDade ra|
mAkaLatrana dAsavargake namipenanaravarata ||12||
ಪರಿಮಳವು ಸುಮನದೊಳಗನಲ |
ನರಣಿಯೊಳಿಗಿಪ್ಪೆಂತೆ ದಾಮೋ |
ದರನು ಬ್ರಹ್ಮಾದಿಗಳ ಮನದಲ್ಲಿ ತೋರಿ ತೋರದಲೆ ||
ಇರುತಿಹ ಜಗನಾಥ ವಿಠಲನ |
ಕರುಣ ಪಡೆವ ಮುಮುಕ್ಷುಜೀವರು |
ಪರಮ ಭಾಗವತರನು ಕೊಂಡಾಡುವುದು ಪ್ರತಿದಿನವು ||೧೩||
parimaLavu sumanadoLaganala |
naraNiyoLigippeMte dAmO |
daranu brahmAdigaLa manadalli tOri tOradale ||
irutiha jaganAtha viThalana |
karuNa paDeva mumukShujeevaru |
parama bhAgavataranu koMDADuvudu pratidinavu ||13||
|| ಇತಿ ಶ್ರೀ ಮಂಗಲಾಚರಣ ಸಂಧಿ ಸಂಪೂರ್ಣಂ ||
|| ಶ್ರೀ ಕೃಷ್ಣರ್ಪಣಮಸ್ತು ||
|| iti shRI maMgalAcharaNa saMdhi saMpUrNaM ||
|| shRI kRuShNarpaNamastu
Monday, March 22, 2010
Anantha Padmanabha - Avataras/Roopas
The word Ananta, PadmaNabha has special meanings. A small attempt to explain the meaning are
•Ananta means infinite, his avataras/roopa are infinite
•He is infinite in Space(Desha), Time(Kala), Attributes(Guna)
•All avataras come out of ananta padmanabha and comes back.
•Bagavantha does not have Deha(Body) like us, it is Aprakrita deha
•Bagavantha does not have Birth & Death like us it is only Darashana, Adarshana
•All references to Mother, Father is only for worldy illustration
•Narasimha is an example demonstrating He is independent by Birth
[ Avatara ]
The most popular Dasa avatara amongst endless avatara are Matysa, Kurma, Varaha, Narasimha, Vamana, Prasurama, Rama, Krishna, Buddha, Kalki. Dasa means poorna, in each avatara, he is complete and in all avatar is complete. There is no difference between each avatara except in the actions performed based on Bagavanta sankalpa. Each avatara or roopa have the same guna (attributes, just like lamp lit by lamp) but restraints to use it. He moves in Rama as a normal human is a classical example.
Kumara
Padhmanabha took avatara as Sanath Kumara(small child) different from Brahma's son Sanathkumara. This avatara observed perpetual celibacy in order to make the pious follow His footsteps.
Varaha
Padhmanabha took avatara as Divine boar to lift the Earth that had sunk into the lowest depths of the ocean (not the ocean that we see) in order to sustain it.
Mahidasa Aiteraya
Padhmanabha took avatara Mahidasa because he had dasas like Brahma, Rudra and Indra. Aiteraya was son of Itara. Her husband had taken other sons to assist him on sacrifice but left Aitreya as he could not speak. HE was not dumb but once during infancy Itara had asked the baby not to open the mouth. On her continous plead (Yashoda in Srinivasa kalyana) and prayers, Aiterya entered in the sacrificial assemblage (making the preists dumb seeing HIS efflugence) and everyone including Brahma, Rudra, Indra started praising Him and so he was called Mahidasa. Mahidasa Aiterya dsicoursed Aiterya Sruti to Ramaa (Lakshmi's) questions. A part of this Shruti was called as Aiterya Upanishad, which was SrimadhwaAcharya's favorites. Aiterya Sruti emphasised on the way a Jeeva should endevaour for liberation by constantly doing aradhana of Bagavantha about his Sarvottama. Acharya's in Aiterya Bashya has quoted that a right child to a parent is Jnana Putra. Prahalad was Jnana Putra so he could request Satgati for his father Hiranyakashipu. Pandavas are another example.
Nara-Narayana
Padhmanabha took avatara as Dharma, He appeared in the form of dual sages. Nara-Narayana practised severe penance with perfect control of the mind and senses. Nara is visesha amsa. Apsara Urvasi was born out Narayana limbs. Madhwacharya had gone to see Naryana Ashrama guided by another Narayana avatara VedaVyasa.
Kapila
Kapila, lord of siddhas being son, gave upadesha to Devahuti wife of Kardama Prajapathi. He taught sage Asuri, the system of philosphy which due to efflux of time had disappeared. Kapila is God who matures our daily karma. Kapila has to be thought very first during our early hours. He gives instruction being within us and Vayudeva does prayers in all jeevas on Kapila.
Datta
Datta who was chosen by Atri's wife Anusuya as her son taught logic to king Alarka, his disciple, Prahalada and others. Logic based on Vedas-Anivikshaki. Vishnu incarnated as Datta, Rudra manifested as Durvasa while special influence was exerted by Brahma on Soma (Chandra). Atri was surprised to see three Gods and postrated before them. Atri prayed to have a son who is like the God within Siva and Brahma and as he prayed he was blessed with Datta son.
Yajna
He was born of Akuti(sister of Devahuti). Assisted His sons Yama and other devatas(demi-gods). HE held the office of Indra during the first Manvantra presided over by Svayambhuva Manu. Yajna signified sacrifice. Once Rishaba(Bagavanta) as Indra did not give rain, and, Yajna (the same Bagavanta) brought rain. This signifies that any devotee offering piously, rain would come as the outcome of Yajna(sacrifice) and that rain is for the general prosperity('sakala lokha sukinow bavantu'). Asura's who had boon of not being killed tried to swallow Svayambhuva manu during penance. Manu immediatedly prayed to his Grandson (Bagvanta) Yajna who came to his rescue and killed the asuras. Yajna married Dakshina devi(Lakshmi), to signify that no Yajna is complete without sacrifice of self-claimed possesion.
Rishaba
He was born to queen Meru devi and King Nabhi (Son of Anghnidhra). He taught 100 of his sons to lead ascetic life. 1st son is King Baratha who is popularly known in his future birth as Jada Baratha. 9 avadootas who gave 24 dharma that they learnt from nature.
Prithu
Prithu the Great emperor in whom Vishnu vishesha sanidhana (presence) was there milched the earth (in the form of a cow) calling respective demi-gods to milch which yielded respective dravya (dhanya,fruits,plants,trees,seeds, etc) for people living. He is called as Usattama.
Matsya
During Pralaya(deluge) that took place at the end of Chakshusa Manvantra manifested in the form of a Fish and protected Vaivasta Manu (by rescuing him from the deluge and stationing him on the earth, which had been transformed into a boat). A small fish becoming a giant (vishwa) fish is one of the greatness of His Omnipresent and Omnipotent attributes. Demon Hayagriva who had stolen from veda was killed and vedas was rescued.
Kurma
When Indra deva had lost his wealth due to ignoring Hari Nirmalaya offered by Dhurvasa rishi(Rudra Amsa), daityas(demons) had taken powers and position of Indra. On devatas plead, praising the help offered in other avatars, devatas requested Narayana to grace their status. Narayana assumed Kurma (tortoise) supported the Mount Mandara on His back to churn Amrutha(Nectar) in the milky ocean. Devatas and daityas were on the same level, in respect of place, time, purpose, means, endeavor and intelligence, they differed in the reaping of the fruit(between the two) the gods got the fruit - the nectar because of their seeking the dust of the lotus feet (holding vasuki tail or praying Narayana) and (by not doing that) the daityas failed to get it. Sarvottama, Jeevottama, Taratamya can be well studied in each step of Kurma avatara with the grace of SriMadhacharya.
Dhanvantri
Dhanvantri avatara who brought Amrutha in Kalasha. Dhanvantri stotra cures all ill-effects and disease in our body. If our ailments have to be cured it is only by the anugraha of Dhanvantri. Ashivini devatas the ministers for health with Vayu's control do the curing as per the instruction of Dhanvantri to the respective souls. Mohini or Narayani the thirteenth avatara is nirdarshana of Narayana's omnipotency. The first stri(women) roopa of SriHari (as per SrimadBagavatha Tatparya Nirnaya) is Jaya. The demons agreed to close the eyes while Amrutha distribution taken away by the beauty of Narayani's roopa. Narayana's distributed the Amrutha to the gods.
Mohini or Narayani
Mohini or Narayani avatara is nirdarshana of Narayana's omnipotency. The first stri(women) roopa of SriHari (as per SrimadBagavatha Tatparya Nirnaya) is Jaya. The demons agreed to close the eyes while Amrutha distribution taken away by the beauty of Narayani's roopa. Narayana's distributed the Amrutha to the gods.
Narasimha
Narayana took the form of man(Nara)-lion(Simha) avatar and tore the bossom of Hiranyakashipu using claws. One of the major reason to take this avatar was to show that HE would heed to the prayers of pure devotee. Sarvottama is also well established here. Diti devi who wanted son during twilight, Hirayanksha and Hiranyankashipu were brother who opposed god and both were killed by Narayana, former by Varaha later by Narasimha.
Vamana
Vamana took the form of a boy(Dwarf) showcasing that HE is not to be assumed as what HE appears. HE visited Bali and asked him three paces of land with the intention of restoring Amravati to Indra. Vamana one of the meaning is owner of beauty. Vamana left padha is Jnana and right padha is Ananda. HE transformed to Tirivikrama and kept the third foot on the head of Bali to break his headweight. HE however granted boon to be a guard to protect from evil and make him Indra in the next Manvantra. Ravana who had stolen his brother's vimana(airflight) and was greedy to stole Bali's wealth was kicked by the toe of Vamana.
ParasuRama
HIS sixteenth manisfestation as the son of Rishi Jamadagni(pretending to have been enraged) HE got the earth rid of Kshatriyas (as many as) twenty one times, by killing the Kings, who had hatred towards Brahmans. ParasuRama demonstrates the life time by his presence in VedaVyasa avatara, Rama avatara, Krishna avataras.
VedaVyasa
HE was born of Satyavati through the sage Paraasara and finding the people steeped in poor intelligence, divided the tree of Veda into many branches. Any Jnana karya, we should first pray Veda Vyasa and treating Veda Vyasa as a rishi will give us sins. We are in Swetha Varaha Kalpa Vaivasvata Manvantra Kaliyuga, the preceding yuga is Dwapara yuga. In the 28 dwapara yugas that have elapsed in this Vaivasvat Manvantra, Veda Vyasa who appeared in 3rd, 7th, 16th, 25th are avesha of Narayana and 28th dwapara yuga alone is swayam Narayana rest are Munis who occupied the posts.
Rama
HE assumed the form of a ruler of men with a view to accomplishing the purpose of the demi-gods and performed herioc feats like bridging the ocean and so on. Rama Rajya was so famous that Boo lokha became a vaikunta. On his return Rama the swayam Vasudeva(bestower of moksha) called all the eligible jeevas to come with him. He had shown the superiority by taking as many forms Ravana had taken and killed each of the Ravana.
Krishna
HE assumed the form of Krishna among the Vrishni and relieved the earth of its burden(adharma). Krishna had always fought for others to establish dharma. Krishna takes 16108 roopas to demonstrate the garasta dharma. Krishna who killed various evil like Pootana, Satakasura, Kalinga, Kamsa, Sishupala, Dantavakra, Bhanasura, Naraka and left Jarasandha and Duryodhana to Bheema. Srinivasa quotes that his mother as Devaki and father is Vasudeva.
Buddha
In the name of sacrifice, torture and killing of animals assumed huge propertions without understanding the real import of the Vedas. VijayaDasami (Aswija Sukhla Dasami) Buddha gave darshana, when Kali sets in, in order to delude the daityas, HE takes the form of small infant and deluges all the astras. More details please learn from a qualified Guru. It is not the same Buddha which is popular in Eastern countries. We are in the Buddha avatara time so when we do sankalpa include "...Buddha avatare..." . Balarama is considered as Sukhla avesha of Narayana on Sesha and not an Narayana avatara.
Kalki
Then towards the end of Kali age, when several kings turn into robbers, the Lord of the universe, will take descent from a (Brahman named) Vishnuyasa as Lord Kalki.
Sahasra
SrimadhwaAcharya during his travel towards dakshina desha(trivananthapuram, kanyakumari) had explained several meanings of each Vishnu sahasra Nama and detailed that Vishnu Nama has 100 meanings. The scholars who came to test SriMadhwaAcharya bowed down to the richness of SrimadhwaAcharya's poorna sampath.
•PraanaDhaaya - HE gave back life to Gopakas who were bitten by Kalinga Sarpa
•PraanaDhaaya - HE gave back life to Saandeepani son as Guru dakshina
•PraanaDhaaya - HE gave life to Parikshit by protecting the garbha of Uttara from Aswattama's Brahmastra
•PraanaDhaaya - HE terminated the life of Asura's like PaanchaJanan
•PraanaDhaaya - HE terminates the sorrow of devotees. na-joy, ana-sorrow, dyati - destroyer of sorrow
•PraanaDhaaya - HE bestow good status according to the jeeva yogatha - Pra-Good, Anam-Gati
•PraanaDhaaya - HE has given MukhyaPrana devaru full(poorna) of pure knowledge to be as our guru
Rishaba namaka Bagavanta's son(1 of Avadoota) quotes Bagavanta leela as he saw in a spider. The spider creates a web and eats the web it created, likewise all Jeeva created from Brahma, down the order, all gets Laya during Pralaya. Dasa Avatara means Poorna Avatara. Dasa Means Poorna. The God has His own body which is his very own essence, made of pure knowledge and bliss unlike mortals.
To cite, Varaha, Kapila, Vamana are the names that we need to recite while waking up. Varaha upon which we keep our first step in the morning, Kapila, who controls our karma, Vamana to whom we bowdown our head(ahamkara).
Taatparya (Moral)
•It is impossible to list down avatara of SriHari
•One in All, All in One.
•SriKrishna in All. All avatara in SriNarayana
•No difference between Avatara
•No difference between Avyavah-Padha, Kara(hands), Karna(Ears), Chaksu(Eyes)
•Ananta means infinite, his avataras/roopa are infinite
•He is infinite in Space(Desha), Time(Kala), Attributes(Guna)
•All avataras come out of ananta padmanabha and comes back.
•Bagavantha does not have Deha(Body) like us, it is Aprakrita deha
•Bagavantha does not have Birth & Death like us it is only Darashana, Adarshana
•All references to Mother, Father is only for worldy illustration
•Narasimha is an example demonstrating He is independent by Birth
[ Avatara ]
The most popular Dasa avatara amongst endless avatara are Matysa, Kurma, Varaha, Narasimha, Vamana, Prasurama, Rama, Krishna, Buddha, Kalki. Dasa means poorna, in each avatara, he is complete and in all avatar is complete. There is no difference between each avatara except in the actions performed based on Bagavanta sankalpa. Each avatara or roopa have the same guna (attributes, just like lamp lit by lamp) but restraints to use it. He moves in Rama as a normal human is a classical example.
Kumara
Padhmanabha took avatara as Sanath Kumara(small child) different from Brahma's son Sanathkumara. This avatara observed perpetual celibacy in order to make the pious follow His footsteps.
Varaha
Padhmanabha took avatara as Divine boar to lift the Earth that had sunk into the lowest depths of the ocean (not the ocean that we see) in order to sustain it.
Mahidasa Aiteraya
Padhmanabha took avatara Mahidasa because he had dasas like Brahma, Rudra and Indra. Aiteraya was son of Itara. Her husband had taken other sons to assist him on sacrifice but left Aitreya as he could not speak. HE was not dumb but once during infancy Itara had asked the baby not to open the mouth. On her continous plead (Yashoda in Srinivasa kalyana) and prayers, Aiterya entered in the sacrificial assemblage (making the preists dumb seeing HIS efflugence) and everyone including Brahma, Rudra, Indra started praising Him and so he was called Mahidasa. Mahidasa Aiterya dsicoursed Aiterya Sruti to Ramaa (Lakshmi's) questions. A part of this Shruti was called as Aiterya Upanishad, which was SrimadhwaAcharya's favorites. Aiterya Sruti emphasised on the way a Jeeva should endevaour for liberation by constantly doing aradhana of Bagavantha about his Sarvottama. Acharya's in Aiterya Bashya has quoted that a right child to a parent is Jnana Putra. Prahalad was Jnana Putra so he could request Satgati for his father Hiranyakashipu. Pandavas are another example.
Nara-Narayana
Padhmanabha took avatara as Dharma, He appeared in the form of dual sages. Nara-Narayana practised severe penance with perfect control of the mind and senses. Nara is visesha amsa. Apsara Urvasi was born out Narayana limbs. Madhwacharya had gone to see Naryana Ashrama guided by another Narayana avatara VedaVyasa.
Kapila
Kapila, lord of siddhas being son, gave upadesha to Devahuti wife of Kardama Prajapathi. He taught sage Asuri, the system of philosphy which due to efflux of time had disappeared. Kapila is God who matures our daily karma. Kapila has to be thought very first during our early hours. He gives instruction being within us and Vayudeva does prayers in all jeevas on Kapila.
Datta
Datta who was chosen by Atri's wife Anusuya as her son taught logic to king Alarka, his disciple, Prahalada and others. Logic based on Vedas-Anivikshaki. Vishnu incarnated as Datta, Rudra manifested as Durvasa while special influence was exerted by Brahma on Soma (Chandra). Atri was surprised to see three Gods and postrated before them. Atri prayed to have a son who is like the God within Siva and Brahma and as he prayed he was blessed with Datta son.
Yajna
He was born of Akuti(sister of Devahuti). Assisted His sons Yama and other devatas(demi-gods). HE held the office of Indra during the first Manvantra presided over by Svayambhuva Manu. Yajna signified sacrifice. Once Rishaba(Bagavanta) as Indra did not give rain, and, Yajna (the same Bagavanta) brought rain. This signifies that any devotee offering piously, rain would come as the outcome of Yajna(sacrifice) and that rain is for the general prosperity('sakala lokha sukinow bavantu'). Asura's who had boon of not being killed tried to swallow Svayambhuva manu during penance. Manu immediatedly prayed to his Grandson (Bagvanta) Yajna who came to his rescue and killed the asuras. Yajna married Dakshina devi(Lakshmi), to signify that no Yajna is complete without sacrifice of self-claimed possesion.
Rishaba
He was born to queen Meru devi and King Nabhi (Son of Anghnidhra). He taught 100 of his sons to lead ascetic life. 1st son is King Baratha who is popularly known in his future birth as Jada Baratha. 9 avadootas who gave 24 dharma that they learnt from nature.
Prithu
Prithu the Great emperor in whom Vishnu vishesha sanidhana (presence) was there milched the earth (in the form of a cow) calling respective demi-gods to milch which yielded respective dravya (dhanya,fruits,plants,trees,seeds, etc) for people living. He is called as Usattama.
Matsya
During Pralaya(deluge) that took place at the end of Chakshusa Manvantra manifested in the form of a Fish and protected Vaivasta Manu (by rescuing him from the deluge and stationing him on the earth, which had been transformed into a boat). A small fish becoming a giant (vishwa) fish is one of the greatness of His Omnipresent and Omnipotent attributes. Demon Hayagriva who had stolen from veda was killed and vedas was rescued.
Kurma
When Indra deva had lost his wealth due to ignoring Hari Nirmalaya offered by Dhurvasa rishi(Rudra Amsa), daityas(demons) had taken powers and position of Indra. On devatas plead, praising the help offered in other avatars, devatas requested Narayana to grace their status. Narayana assumed Kurma (tortoise) supported the Mount Mandara on His back to churn Amrutha(Nectar) in the milky ocean. Devatas and daityas were on the same level, in respect of place, time, purpose, means, endeavor and intelligence, they differed in the reaping of the fruit(between the two) the gods got the fruit - the nectar because of their seeking the dust of the lotus feet (holding vasuki tail or praying Narayana) and (by not doing that) the daityas failed to get it. Sarvottama, Jeevottama, Taratamya can be well studied in each step of Kurma avatara with the grace of SriMadhacharya.
Dhanvantri
Dhanvantri avatara who brought Amrutha in Kalasha. Dhanvantri stotra cures all ill-effects and disease in our body. If our ailments have to be cured it is only by the anugraha of Dhanvantri. Ashivini devatas the ministers for health with Vayu's control do the curing as per the instruction of Dhanvantri to the respective souls. Mohini or Narayani the thirteenth avatara is nirdarshana of Narayana's omnipotency. The first stri(women) roopa of SriHari (as per SrimadBagavatha Tatparya Nirnaya) is Jaya. The demons agreed to close the eyes while Amrutha distribution taken away by the beauty of Narayani's roopa. Narayana's distributed the Amrutha to the gods.
Mohini or Narayani
Mohini or Narayani avatara is nirdarshana of Narayana's omnipotency. The first stri(women) roopa of SriHari (as per SrimadBagavatha Tatparya Nirnaya) is Jaya. The demons agreed to close the eyes while Amrutha distribution taken away by the beauty of Narayani's roopa. Narayana's distributed the Amrutha to the gods.
Narasimha
Narayana took the form of man(Nara)-lion(Simha) avatar and tore the bossom of Hiranyakashipu using claws. One of the major reason to take this avatar was to show that HE would heed to the prayers of pure devotee. Sarvottama is also well established here. Diti devi who wanted son during twilight, Hirayanksha and Hiranyankashipu were brother who opposed god and both were killed by Narayana, former by Varaha later by Narasimha.
Vamana
Vamana took the form of a boy(Dwarf) showcasing that HE is not to be assumed as what HE appears. HE visited Bali and asked him three paces of land with the intention of restoring Amravati to Indra. Vamana one of the meaning is owner of beauty. Vamana left padha is Jnana and right padha is Ananda. HE transformed to Tirivikrama and kept the third foot on the head of Bali to break his headweight. HE however granted boon to be a guard to protect from evil and make him Indra in the next Manvantra. Ravana who had stolen his brother's vimana(airflight) and was greedy to stole Bali's wealth was kicked by the toe of Vamana.
ParasuRama
HIS sixteenth manisfestation as the son of Rishi Jamadagni(pretending to have been enraged) HE got the earth rid of Kshatriyas (as many as) twenty one times, by killing the Kings, who had hatred towards Brahmans. ParasuRama demonstrates the life time by his presence in VedaVyasa avatara, Rama avatara, Krishna avataras.
VedaVyasa
HE was born of Satyavati through the sage Paraasara and finding the people steeped in poor intelligence, divided the tree of Veda into many branches. Any Jnana karya, we should first pray Veda Vyasa and treating Veda Vyasa as a rishi will give us sins. We are in Swetha Varaha Kalpa Vaivasvata Manvantra Kaliyuga, the preceding yuga is Dwapara yuga. In the 28 dwapara yugas that have elapsed in this Vaivasvat Manvantra, Veda Vyasa who appeared in 3rd, 7th, 16th, 25th are avesha of Narayana and 28th dwapara yuga alone is swayam Narayana rest are Munis who occupied the posts.
Rama
HE assumed the form of a ruler of men with a view to accomplishing the purpose of the demi-gods and performed herioc feats like bridging the ocean and so on. Rama Rajya was so famous that Boo lokha became a vaikunta. On his return Rama the swayam Vasudeva(bestower of moksha) called all the eligible jeevas to come with him. He had shown the superiority by taking as many forms Ravana had taken and killed each of the Ravana.
Krishna
HE assumed the form of Krishna among the Vrishni and relieved the earth of its burden(adharma). Krishna had always fought for others to establish dharma. Krishna takes 16108 roopas to demonstrate the garasta dharma. Krishna who killed various evil like Pootana, Satakasura, Kalinga, Kamsa, Sishupala, Dantavakra, Bhanasura, Naraka and left Jarasandha and Duryodhana to Bheema. Srinivasa quotes that his mother as Devaki and father is Vasudeva.
Buddha
In the name of sacrifice, torture and killing of animals assumed huge propertions without understanding the real import of the Vedas. VijayaDasami (Aswija Sukhla Dasami) Buddha gave darshana, when Kali sets in, in order to delude the daityas, HE takes the form of small infant and deluges all the astras. More details please learn from a qualified Guru. It is not the same Buddha which is popular in Eastern countries. We are in the Buddha avatara time so when we do sankalpa include "...Buddha avatare..." . Balarama is considered as Sukhla avesha of Narayana on Sesha and not an Narayana avatara.
Kalki
Then towards the end of Kali age, when several kings turn into robbers, the Lord of the universe, will take descent from a (Brahman named) Vishnuyasa as Lord Kalki.
Sahasra
SrimadhwaAcharya during his travel towards dakshina desha(trivananthapuram, kanyakumari) had explained several meanings of each Vishnu sahasra Nama and detailed that Vishnu Nama has 100 meanings. The scholars who came to test SriMadhwaAcharya bowed down to the richness of SrimadhwaAcharya's poorna sampath.
•PraanaDhaaya - HE gave back life to Gopakas who were bitten by Kalinga Sarpa
•PraanaDhaaya - HE gave back life to Saandeepani son as Guru dakshina
•PraanaDhaaya - HE gave life to Parikshit by protecting the garbha of Uttara from Aswattama's Brahmastra
•PraanaDhaaya - HE terminated the life of Asura's like PaanchaJanan
•PraanaDhaaya - HE terminates the sorrow of devotees. na-joy, ana-sorrow, dyati - destroyer of sorrow
•PraanaDhaaya - HE bestow good status according to the jeeva yogatha - Pra-Good, Anam-Gati
•PraanaDhaaya - HE has given MukhyaPrana devaru full(poorna) of pure knowledge to be as our guru
Rishaba namaka Bagavanta's son(1 of Avadoota) quotes Bagavanta leela as he saw in a spider. The spider creates a web and eats the web it created, likewise all Jeeva created from Brahma, down the order, all gets Laya during Pralaya. Dasa Avatara means Poorna Avatara. Dasa Means Poorna. The God has His own body which is his very own essence, made of pure knowledge and bliss unlike mortals.
To cite, Varaha, Kapila, Vamana are the names that we need to recite while waking up. Varaha upon which we keep our first step in the morning, Kapila, who controls our karma, Vamana to whom we bowdown our head(ahamkara).
Taatparya (Moral)
•It is impossible to list down avatara of SriHari
•One in All, All in One.
•SriKrishna in All. All avatara in SriNarayana
•No difference between Avatara
•No difference between Avyavah-Padha, Kara(hands), Karna(Ears), Chaksu(Eyes)
Narayana - Hari Sarvottama
The word Narayana has special meanings. A small attempt to explain the meaning are
•'naara' means one who is described in Vedas. All vedas sing praise of His qualities.
•Naara means Vayu devaru (Jeevottama) who worships Narayana.
•SrimadAcharya in his various works has quoted Narayana as first word
•Narayana who is worshiped by 'naara(human) samooha(community)'.
•'ara' means defect, 'na + ara' no defects. Narayana is full of auspicious qualities free from defect.
Moola roopa Lakshmi-Naryana takes four forms namely, Shanti-Anniruddha, Kriti-Pradhyumna, Jaya-Sankrushna, Maya-Vasudeva for all Jeeva Shristi. Maya devi takes 3 other form as Sri, Boo & Durga Devi. We see Sri & Boo Devi during Srinivasa Kalyana in detail and also during Pralaya (destruction of all creation). Entire Jeeva Shristi from Brahma, Garuda, Sesha, Rudra, Indra, and other devatas and their respective wives are based on these pancha roopi paramatma presence within (Antaryami).
Narayana takes different avatars for the benefit of the society not through birth but through His Darshan (making it visible). There are infinite benefits from each avatars. Narayana graces the devotees with benefits based on how each devotee think and pray on Him. Some avatars are Sri Veda Vyasa (The Supreme Guru), SriRama (Demonstration of Conduct), SriKrishna (Never fought for self), Sri NaraSimha (to make devotee's word a reality) and so on. But foremost reason for all these avatar is to fullfill the wishes of His formemost devotee, Brahma devaru.
Narayana first man form is Purusha roopa and first woman form is Jaya roopa (Ref:Srimad Bagavatha). He is the Father and Mother of all Jeevas. To demonstrate, He created Brahma from His navel, but to keep the order of chief creation authority, He created Lakshmi first (Lotus) to seat Brahma. Lakshmi is the Jeeva Matha. All creations below SriLakshmi is subject to Samsara (cycle of change : birth, life and death). SriLakshmi's adobe is Naryana so He is called SriNivasa. In living (Jeeva or Soul) entity or beyond, SriLakshmi is present in all places as Samana (Omnipresent) along with Narayana.
Narayana Dasavatara is the most popular avatars which are Matysa, Kurma, Varaha, Narasimha, Vamana, ParashuRama, Rama, Krishna, Buddha, Kalki. Time attribute(Chatur Yuga Cycle) has to be understood to get to know the various time of avatars. It is not just 3000 years old or so that Krishna took avatar in this world. Dasa not just mean numeral 10, but it means Poorna (full, complete). In any avatar God is complete. Some more commonly known avatars include Kumara, Hayagreeva, Dattatreya, Danavantri, Naryani, Gayatri, Kapila, Ajita, Vishwa, Turyia, Pragya, Taijasa, Keshavadi, Mahidasa, Rishaba... list is endless.
Narayana cannot be learnt or reached or offered directly. Lakshmi is the only eligible person to do pooja to Narayana directly. Narayana accepts all the offering of the Jeeva only through BrahmaVayu, the Jeevottama. Whatever offer being made to Narayana, it should be as 'Barathi Ramana Mukhya Prana Antargatha LaksmiNarayana...'. In all the offers let it be Fruit, SugarCandy, Food, Utensil, Flower, Tulasi, Pooja articles, etc or for that matter the person doing pooja Lakshmi takes that form to offer or serve SriNarayana. Refer to (Ref:'Yenu Dhanyalo Enta Maanyalo...' Dasara song).
Lakshmi, or Brahma any of them separately prayed as Sarvottama will only make them feel bad and will only earn sin for performing the prayer in a wrong way. Example, when Principal, Vice-principal, and Class-Teacher are seen together in a function forgetting to acknowledge the supreme role of Principal will only make Vice-principal and Class-Teacher uneasy.
There are infinite (ananta ananta) avatars and roopas of Narayana spanning Space, Time, and Attributes. Say for example in Time aspect, for each day, He takes unique Samvatsara (Year), Ruthu (Season), Masa (Month), Paksha (Fortnights), Thiti (Days), Nakshatra(Cosmos Stars), Yoga (Class of Time), Karna (Class of Act) form in each person to help them do their acts (Karma) according to their yogatha(capacity). The countless avatars itself denotes the Sarvottama which no other devatas have to their credit.
Narayana has several endless names to be invoked. These names sometimes are attribute based some are action based names and some are beyond our capacity of understanding. SrimadAcharya has prooved to people by refering to SriVishnu SahasraNama that each Name has hundreds of meaning. For example Vishnu can mean , one who is all-prevading or one who has great brightness or giver of very special powers and so on. Narayana and Vishnu are same. Likewise, ParasuRama and Rama are same. Just as a source lamp does not loose its brightness when other lamps are lit from it, there is no iota of difference between any of these avataras and moola roopa Narayana. Based on the oil(Bakthi) and wick(Samarpanay), the intensity of light (or realization of Narayana) differs.
Narayana is the root cause of Shristi(Creation), Stiti (Protection) and Laya(Destroyer). He is the Antaryami (residing within) of all Jeeva. Sarvottama as Anniruddha, Pradhyumna, Sankrushna, Vasudeva and Narayana he resides within all Jeeva Samasara (prior birth, after birth, after death) with Jeevottama Vayu.
Taatparya (Moral)
•Narayana is Sarvottama
•Narayana is Paripoorna
•Narayana is Antaryami in all jeeva
•Narayana is understood by Vedas and Guru's Teachings
•Narayana is The Only Independent, others are dependent on Him
•Narayana is the sole cause of Creation, Sustenance, Destruction
•Narayana is endless; spanning space, time, attributes(immeasurable, defect-free)
•Narayana, Lakshmi, BrahmaVayu are Moola Deva, Devi & Mukhya Devata respectively
•'naara' means one who is described in Vedas. All vedas sing praise of His qualities.
•Naara means Vayu devaru (Jeevottama) who worships Narayana.
•SrimadAcharya in his various works has quoted Narayana as first word
•Narayana who is worshiped by 'naara(human) samooha(community)'.
•'ara' means defect, 'na + ara' no defects. Narayana is full of auspicious qualities free from defect.
Moola roopa Lakshmi-Naryana takes four forms namely, Shanti-Anniruddha, Kriti-Pradhyumna, Jaya-Sankrushna, Maya-Vasudeva for all Jeeva Shristi. Maya devi takes 3 other form as Sri, Boo & Durga Devi. We see Sri & Boo Devi during Srinivasa Kalyana in detail and also during Pralaya (destruction of all creation). Entire Jeeva Shristi from Brahma, Garuda, Sesha, Rudra, Indra, and other devatas and their respective wives are based on these pancha roopi paramatma presence within (Antaryami).
Narayana takes different avatars for the benefit of the society not through birth but through His Darshan (making it visible). There are infinite benefits from each avatars. Narayana graces the devotees with benefits based on how each devotee think and pray on Him. Some avatars are Sri Veda Vyasa (The Supreme Guru), SriRama (Demonstration of Conduct), SriKrishna (Never fought for self), Sri NaraSimha (to make devotee's word a reality) and so on. But foremost reason for all these avatar is to fullfill the wishes of His formemost devotee, Brahma devaru.
Narayana first man form is Purusha roopa and first woman form is Jaya roopa (Ref:Srimad Bagavatha). He is the Father and Mother of all Jeevas. To demonstrate, He created Brahma from His navel, but to keep the order of chief creation authority, He created Lakshmi first (Lotus) to seat Brahma. Lakshmi is the Jeeva Matha. All creations below SriLakshmi is subject to Samsara (cycle of change : birth, life and death). SriLakshmi's adobe is Naryana so He is called SriNivasa. In living (Jeeva or Soul) entity or beyond, SriLakshmi is present in all places as Samana (Omnipresent) along with Narayana.
Narayana Dasavatara is the most popular avatars which are Matysa, Kurma, Varaha, Narasimha, Vamana, ParashuRama, Rama, Krishna, Buddha, Kalki. Time attribute(Chatur Yuga Cycle) has to be understood to get to know the various time of avatars. It is not just 3000 years old or so that Krishna took avatar in this world. Dasa not just mean numeral 10, but it means Poorna (full, complete). In any avatar God is complete. Some more commonly known avatars include Kumara, Hayagreeva, Dattatreya, Danavantri, Naryani, Gayatri, Kapila, Ajita, Vishwa, Turyia, Pragya, Taijasa, Keshavadi, Mahidasa, Rishaba... list is endless.
Narayana cannot be learnt or reached or offered directly. Lakshmi is the only eligible person to do pooja to Narayana directly. Narayana accepts all the offering of the Jeeva only through BrahmaVayu, the Jeevottama. Whatever offer being made to Narayana, it should be as 'Barathi Ramana Mukhya Prana Antargatha LaksmiNarayana...'. In all the offers let it be Fruit, SugarCandy, Food, Utensil, Flower, Tulasi, Pooja articles, etc or for that matter the person doing pooja Lakshmi takes that form to offer or serve SriNarayana. Refer to (Ref:'Yenu Dhanyalo Enta Maanyalo...' Dasara song).
Lakshmi, or Brahma any of them separately prayed as Sarvottama will only make them feel bad and will only earn sin for performing the prayer in a wrong way. Example, when Principal, Vice-principal, and Class-Teacher are seen together in a function forgetting to acknowledge the supreme role of Principal will only make Vice-principal and Class-Teacher uneasy.
There are infinite (ananta ananta) avatars and roopas of Narayana spanning Space, Time, and Attributes. Say for example in Time aspect, for each day, He takes unique Samvatsara (Year), Ruthu (Season), Masa (Month), Paksha (Fortnights), Thiti (Days), Nakshatra(Cosmos Stars), Yoga (Class of Time), Karna (Class of Act) form in each person to help them do their acts (Karma) according to their yogatha(capacity). The countless avatars itself denotes the Sarvottama which no other devatas have to their credit.
Narayana has several endless names to be invoked. These names sometimes are attribute based some are action based names and some are beyond our capacity of understanding. SrimadAcharya has prooved to people by refering to SriVishnu SahasraNama that each Name has hundreds of meaning. For example Vishnu can mean , one who is all-prevading or one who has great brightness or giver of very special powers and so on. Narayana and Vishnu are same. Likewise, ParasuRama and Rama are same. Just as a source lamp does not loose its brightness when other lamps are lit from it, there is no iota of difference between any of these avataras and moola roopa Narayana. Based on the oil(Bakthi) and wick(Samarpanay), the intensity of light (or realization of Narayana) differs.
Narayana is the root cause of Shristi(Creation), Stiti (Protection) and Laya(Destroyer). He is the Antaryami (residing within) of all Jeeva. Sarvottama as Anniruddha, Pradhyumna, Sankrushna, Vasudeva and Narayana he resides within all Jeeva Samasara (prior birth, after birth, after death) with Jeevottama Vayu.
Taatparya (Moral)
•Narayana is Sarvottama
•Narayana is Paripoorna
•Narayana is Antaryami in all jeeva
•Narayana is understood by Vedas and Guru's Teachings
•Narayana is The Only Independent, others are dependent on Him
•Narayana is the sole cause of Creation, Sustenance, Destruction
•Narayana is endless; spanning space, time, attributes(immeasurable, defect-free)
•Narayana, Lakshmi, BrahmaVayu are Moola Deva, Devi & Mukhya Devata respectively
VayuGuru - Vayu Jeevottama
VayuGuru
Vayu Jeevottama
The word Jeevottama has special meanings. A small attempt to explain the meaning are
•Uttama (Supreme) amongst Jeeva
•Vayu deva is the Supreme baktha certified by Narayana himself.
•Any names of Narayana mean Vayu Deva but in lesser capacity.
•Uttama to Garuda, Sesha, Rudra, Indra and others down the order
•Vayu devatas in each Kalpa(after Pralaya) take the post as Brahma
•Vayu deva has given his name to all devatas like Rudra,Indra just as Narayana gave to him
Once Narayana wanted to announce that Vayu is Jeevottama. Each devata, like Rudra, Indra, Surya, Chandra and other devatas where asked to leave a Jeeva to check if the jeeva had Chetana because of their absence. Despite each devata leaving the Jeeva had Chetana, but when Vayu deva left at the end, the jeeva became Achetana. Narayana asked everyone to reenter the Jeeva. Despite all entering the Jeeva it still remained Achetana, but when Vayu reentered at the end the Jeeva came to life.
[ Brahma ]
Bagavanta created Stula and Sukshma(secret) Shristi. The 3rd is Jagat (Brahmanda) Shristi and Bagavanta entered it to give sakthi. Gayatri / Hayagreeva roopi Bagavanta gave vedic lessons (discourse) to Brahma devaru. For example, one such discourse is Moola Ramayana. Then Brahma devaru discoursed this to Naradha's capacity and Naradha to Valmiki capacity. Thus came Valmiki Ramayana to general public. There are some aspect in Vedas that are secret in nature and only qualified jeeva (devatas or rishis) are eligible to understand. So what is present in Valmiki Ramayana is just a Gist of Moola Ramayana. That is how all Vedic study was carried out as Sanaatana Dharma(Guru-Shisya parampara). Vedas are authorless(Aprousheya) and Ananta(endless) but, only part of it is available now because of our capacity. Again for the benefit of the society VedaVyasa Bagavanta did vibhaga(classified) into Chatur(four) Veda and appointed respective ministers to carry out the Sanaatana Dharma. The Pranava sabdha came from the voice of Bagavanta while discoursing to Brahma devaru.
Bagavanta created Brahma from His Navel and gave the responsibility to take part in the process of Creation, Sustenance, Destruction to Brahma devaru. Brahma created Ahankara, Boota and other Shristi Sentinel and Insentinal beings like Trees, Animals, Humans, Hunger, Greed, Love, Sacrifice and other Objects. However, before he could begin Shristi, Brahma devaru did 50 Brahma years of tapas on Narayana and took Bagavanta's command. For reader information, 1 daylight of brahma = 4320000000 human years. It is the 51st year that he started the Shristi ending the tapas. It is this time that everyone recites during any Sankalpa (Day's Oath to perform good acts), acknowledging the fact of time entry into the books of dharma.
[ Vayu ]
Anything that we offer to Narayana has to go through proper channel. That proper channel is none other than Vayu the Jeevottama. Same way anything that Narayana gives us it is through VayuDevaru. In case any samarpanay we do it must be as 'Barathi Ramana MukhyaPrana antaragata SriKrishnarpanamastu'. As per the orders of Bagavanta, Vayuoh avatara leelam, it is Hanumantha, Bheema, Madhwa served as messenger, destroyer, jeeva guru to Sri Rama, Krishna, VedaVyasa respectively. Such avatars after serving the Bagavanta after each Pralaya shall occupy the post as Brahma on their turn. Vayu devaru took avatar by the orders of bagavanta and not by Prahabdha Karma.
|| Pratamo Hanuman Namo, Dwithiyo Bheema yevacha, Poorna Pragnya Thritiyastu Bagavat Karya Sadhaka. ||
[ Hanumantha ]
Hanumantha manifested or gave his darshan to Anjana devi and Kesari in Venkatachala/Anjandri parvatha when Anjana devi had done 12 years of great tapas on VayuDevaru and Bagavanta. Hanumantha does not have flaw. Imagining Hanumanta as Kurupi(handicapped chin) will only earn sin. Ramanayana has Sundara Kanda, which describes the greatness of Hanumantha. Sundara means beautiful/having good attributes. Rama describes 32 Laksahna sampath soundarya (rare treasure attributes) available in poorna(complete) with Hanumantha. It is called Sundara Kanda because Rama praises the handsome nature of Hanumantha during their meeting in the forest (Vyasaraja's YantroDaraka Hanuman). Rama praises Hanumantha as Purushottama. Classical example of how Rama wanted to teach others that next to HIM all name represent Vayudevaru.
Hanumantha means Jagat Pramana(truth) Prasidha(famous) Gunas (The Best attribute in Jagat represent Hanumantha, 'Bushanake Bushana Idu Bushana'- Dasara Song). Chiranjeevi is one Guna, Great Baktha, Great Jnana, Nitya Sundara (Within and Outlook). Hanu means Jnana. All miniscule act of Hanumantha is talked by all devatas.
When Hanumantha saw Rama, Hanumantha saw Ananda (Ra)+ Jnana (Ma) in the fullest form and the Consort of Ramaa(Maa-lakshmi) in Rama's face and out of Bakthi, did Sastaanga Namaskara to SriRama.
Hanumantha (Vayu devaru) sits in the Rama Bana(Arrow) to do as a service to Rama. Same way Vayu devaru sits in the Arrows of SriKrishna while killing Narakasura commanders. Hanumantha demonstrated like a Cloud - Nourishes by downpour and Destroys by Lightning Flame, that is, gave the assurance of Rama words to Sita there by nourishing her happines and destroyed the lanka into flames. Hanuman - Hanu means Good for Good, Bad for Bad. Hanuman hit with his fist blow on 10 directions faced Ravana vomit and faint for misbehaving with Sita giving a message of not to misbehave with Stri samhouga (class).
[ BheemaSena ]
Vayu devara another avatara is Bheema. Bheema means Jnana, and Giver of Fear. Kunti 12 year tapas, 11 year for Bheema, 1 year for rest of other brothers.
Bheema's sakthi was so great, that once Kunti was having Bheema on her lap, once she heard Lions roar, she feared and dropped the son from the edge of mountain. The place where Bheema fell turn to powders, 100 parts. It is to show that Bheema will take in future 100 Duryodhanadi and make them to pieces.
Duroyodhana poisoned the food of BheemaSena thinking that he will die. Bheema ate all not leaving the poison to the brothers. They tied him and put inside water. Bheema did not go to hospital but Duryodhana out of surprise the next day.
Bheema took other pandavas on the shoulders from the plot of wax palace fire. Obstructed by Hidimbasura to reach Narayana Bheema killed him. Once the evil(within) is nullified and had VedaVyasa darshan. VedaVyasa ordered Bheema to marry Hidimbi.
Bheema killed all 100 Duryodhandi who disgraced Draupadi and left Karna to bring keerti (fame) to Arjuna.
Bheema's Poutray(Arjuna's grandson, SriKrishna side grandson), the Parikshit, was given the responsibility of Rajya, Creating fears amongs evils, spreading keerti on trilokha(Boo, Swarga,Pataala), steming mind on Mukunda and travelled North.
[ Madhwacharya ]
Vayu devara 3 roopa is Hanuma,Bheema,Madhwa. While end of Ramayana it concludes with Hanumantha is Sanjeevi(immortal). Enemity comes along janma. Ramayana-To-MahaBaratha and MahaBaratha-To-KaliYuga. The dvesha(enemity) that was remaining during Bheema's period was carry-forwarded and became multi-folded AgJnana (MayaVadha). To drive-out this AgJnana(false-claims, aethism), Bheema re-appears as Madhwacharya.
|| Pratamo Hanuman Namo, Dwithiyo Bheema yevacha SaYeva Poorna Pragnya Bagavat Karya Sadhaka. ||
From lowkika(wordly affairs) it is 3 roopa but Vayu devara 2 Roopa (Hanuman, BheemaMadhwa). Bheema is one Amsa(part), Madhwa is another Amsa(part). Return of Bheema is Madhwa. Madhwacharya had 32 lakshana as described in Vedic text.
Madhwa - Sri Devi(rig Abhimani), Boo(yajur Abhimani), Durga(sama Abhimani), gave name as Madhwa. Human names can contradict with character of that person, but Vedic Name and Veda Abhimani truth remains as described by BaLitthA Suukta of the Rg Veda Vakhyana by SriVadiraja. If Surya removes the darkness outside, Madhwacharya removes the darkness within us through Bagavanta Jnana. Madhwa means, one who gave sastra theertha of sri vedavyasa to us.
The announcement of Madhwacharya arrival was made by a limp and dumb person who climbed DwajaStamba before Anantaeshawara in Udupi and after announcement he became again limb and dumb.
Sankara is Manimantha, the daitya avatara (TrivikramaPandit, NarayanaPandit condems so who were earlier Advaita chief pandits). Madhwacharya tells that anybody who does not accept SriHari as Sarvottama is Daitya. Once in Mysore, opposing the discourse, Advaitins said Jeeva Brahma has no bedha and so there is no different between Jeeva, Dvaita swami said so then going by your words it prooves Sankara and Manimanta Daitya both are same. Daityas, came in disguise as Sanyasis who where defeated by Bheema. Those (Ravana, Dushasana) who dragged Vedas (Sita, Draupadi who are abhimani devatas) took the form of Sanyasis to grab and drag Vedas. It is just like silent cat putting its mouth in pure food and poisoning it. Just like monkey snatches a diamond necklace and does not know the value of it, these Mayavadhis did not knew the Vedas importance but took hold of it.
- Anandha Sastra (Theertha) - That Sastra which gives us anandha (happiness). Theertha means Sastra. If one reads those Sastra given by Madhwacharya, it bestows us Ananda(happiness) while learning, and after learning earning the merit of moksha sukha.
- Bagavanta Vasastana (Theertha) - The residence of bagavanta. Ananda Namaka Bagavanta lives in Acharya. Upanishad quotes Vayu deva as Anila = A + Nilaya. Pranavas's first syllable A (denoting Bagavanta) resides in Vayudeva. Also, since Bagavanta is fully present in Ananda Theertha, no body can defeat Ananda Theerta.
Kaliyuga, all Jnana had been clouded by AgJnana. It became so dark that each of them claimed their own interpretation as truth without consistency and proof. Some people, started saying I am God. Some people believed what is seen is Truth (Happiness is not seen). Some said, Veda is true but there is no Brahma who is praised in Veda other than self (There is difference between 'self' and 'within'). Some said there is no difference between Jeeva and Brahma, Some said, Brahma has no Akara(form) until you realize this form you have to pray Vishnu, likewise, there were several MityaVadhi matha. To remove from the clucthes of AgJnana and give rigtheous knowledge Madhwacharya had condemned and made 21 different math and made them accept their defeat.
Always Madhwa, Bheema, Hanuma the vayu roopa are ParaSuklatru, they are true bagavataru and have special entrance to Vaikunta. They never opposed Vishnu because they were never affected by Kali. They had no influence of sorrow. Only samasara bandhana was during pralaya other than that they were adhikari of MahaTattwa. Never for their sake of their existence had they taken any favours from SriNarayana. Hanuman stood intact to respect to give respect and took himself into custody while visiting Ravana. Bheema never asked for abhaya (solace) when Duryodhana had waged evil plots. Dharma, VigJnana, Vairagya were Great Asset of these MahaDevata.
Kusina kandira Mukhya Pranana kandira Balana kandira Balavantana kandira...Purandara vitala....
Taatparya (Moral)
•SriVayu is Jeevottama
•The True devotee is Vayu Devaru
•The Madhwa, Bheema, Hanuma are Vayu roopa
•They are true Bagavatharu, never opposed Bagavanta
•Brahma-Narayana, Hanuman-Rama, Bheema-YadhavaKrishna, Madhwa-VedaVyasaKrishna
•Anything to reach Naryana is through VayuDevaru
•Do seva to Narayana before starting anything
Vayu Jeevottama
The word Jeevottama has special meanings. A small attempt to explain the meaning are
•Uttama (Supreme) amongst Jeeva
•Vayu deva is the Supreme baktha certified by Narayana himself.
•Any names of Narayana mean Vayu Deva but in lesser capacity.
•Uttama to Garuda, Sesha, Rudra, Indra and others down the order
•Vayu devatas in each Kalpa(after Pralaya) take the post as Brahma
•Vayu deva has given his name to all devatas like Rudra,Indra just as Narayana gave to him
Once Narayana wanted to announce that Vayu is Jeevottama. Each devata, like Rudra, Indra, Surya, Chandra and other devatas where asked to leave a Jeeva to check if the jeeva had Chetana because of their absence. Despite each devata leaving the Jeeva had Chetana, but when Vayu deva left at the end, the jeeva became Achetana. Narayana asked everyone to reenter the Jeeva. Despite all entering the Jeeva it still remained Achetana, but when Vayu reentered at the end the Jeeva came to life.
[ Brahma ]
Bagavanta created Stula and Sukshma(secret) Shristi. The 3rd is Jagat (Brahmanda) Shristi and Bagavanta entered it to give sakthi. Gayatri / Hayagreeva roopi Bagavanta gave vedic lessons (discourse) to Brahma devaru. For example, one such discourse is Moola Ramayana. Then Brahma devaru discoursed this to Naradha's capacity and Naradha to Valmiki capacity. Thus came Valmiki Ramayana to general public. There are some aspect in Vedas that are secret in nature and only qualified jeeva (devatas or rishis) are eligible to understand. So what is present in Valmiki Ramayana is just a Gist of Moola Ramayana. That is how all Vedic study was carried out as Sanaatana Dharma(Guru-Shisya parampara). Vedas are authorless(Aprousheya) and Ananta(endless) but, only part of it is available now because of our capacity. Again for the benefit of the society VedaVyasa Bagavanta did vibhaga(classified) into Chatur(four) Veda and appointed respective ministers to carry out the Sanaatana Dharma. The Pranava sabdha came from the voice of Bagavanta while discoursing to Brahma devaru.
Bagavanta created Brahma from His Navel and gave the responsibility to take part in the process of Creation, Sustenance, Destruction to Brahma devaru. Brahma created Ahankara, Boota and other Shristi Sentinel and Insentinal beings like Trees, Animals, Humans, Hunger, Greed, Love, Sacrifice and other Objects. However, before he could begin Shristi, Brahma devaru did 50 Brahma years of tapas on Narayana and took Bagavanta's command. For reader information, 1 daylight of brahma = 4320000000 human years. It is the 51st year that he started the Shristi ending the tapas. It is this time that everyone recites during any Sankalpa (Day's Oath to perform good acts), acknowledging the fact of time entry into the books of dharma.
[ Vayu ]
Anything that we offer to Narayana has to go through proper channel. That proper channel is none other than Vayu the Jeevottama. Same way anything that Narayana gives us it is through VayuDevaru. In case any samarpanay we do it must be as 'Barathi Ramana MukhyaPrana antaragata SriKrishnarpanamastu'. As per the orders of Bagavanta, Vayuoh avatara leelam, it is Hanumantha, Bheema, Madhwa served as messenger, destroyer, jeeva guru to Sri Rama, Krishna, VedaVyasa respectively. Such avatars after serving the Bagavanta after each Pralaya shall occupy the post as Brahma on their turn. Vayu devaru took avatar by the orders of bagavanta and not by Prahabdha Karma.
|| Pratamo Hanuman Namo, Dwithiyo Bheema yevacha, Poorna Pragnya Thritiyastu Bagavat Karya Sadhaka. ||
[ Hanumantha ]
Hanumantha manifested or gave his darshan to Anjana devi and Kesari in Venkatachala/Anjandri parvatha when Anjana devi had done 12 years of great tapas on VayuDevaru and Bagavanta. Hanumantha does not have flaw. Imagining Hanumanta as Kurupi(handicapped chin) will only earn sin. Ramanayana has Sundara Kanda, which describes the greatness of Hanumantha. Sundara means beautiful/having good attributes. Rama describes 32 Laksahna sampath soundarya (rare treasure attributes) available in poorna(complete) with Hanumantha. It is called Sundara Kanda because Rama praises the handsome nature of Hanumantha during their meeting in the forest (Vyasaraja's YantroDaraka Hanuman). Rama praises Hanumantha as Purushottama. Classical example of how Rama wanted to teach others that next to HIM all name represent Vayudevaru.
Hanumantha means Jagat Pramana(truth) Prasidha(famous) Gunas (The Best attribute in Jagat represent Hanumantha, 'Bushanake Bushana Idu Bushana'- Dasara Song). Chiranjeevi is one Guna, Great Baktha, Great Jnana, Nitya Sundara (Within and Outlook). Hanu means Jnana. All miniscule act of Hanumantha is talked by all devatas.
When Hanumantha saw Rama, Hanumantha saw Ananda (Ra)+ Jnana (Ma) in the fullest form and the Consort of Ramaa(Maa-lakshmi) in Rama's face and out of Bakthi, did Sastaanga Namaskara to SriRama.
Hanumantha (Vayu devaru) sits in the Rama Bana(Arrow) to do as a service to Rama. Same way Vayu devaru sits in the Arrows of SriKrishna while killing Narakasura commanders. Hanumantha demonstrated like a Cloud - Nourishes by downpour and Destroys by Lightning Flame, that is, gave the assurance of Rama words to Sita there by nourishing her happines and destroyed the lanka into flames. Hanuman - Hanu means Good for Good, Bad for Bad. Hanuman hit with his fist blow on 10 directions faced Ravana vomit and faint for misbehaving with Sita giving a message of not to misbehave with Stri samhouga (class).
[ BheemaSena ]
Vayu devara another avatara is Bheema. Bheema means Jnana, and Giver of Fear. Kunti 12 year tapas, 11 year for Bheema, 1 year for rest of other brothers.
Bheema's sakthi was so great, that once Kunti was having Bheema on her lap, once she heard Lions roar, she feared and dropped the son from the edge of mountain. The place where Bheema fell turn to powders, 100 parts. It is to show that Bheema will take in future 100 Duryodhanadi and make them to pieces.
Duroyodhana poisoned the food of BheemaSena thinking that he will die. Bheema ate all not leaving the poison to the brothers. They tied him and put inside water. Bheema did not go to hospital but Duryodhana out of surprise the next day.
Bheema took other pandavas on the shoulders from the plot of wax palace fire. Obstructed by Hidimbasura to reach Narayana Bheema killed him. Once the evil(within) is nullified and had VedaVyasa darshan. VedaVyasa ordered Bheema to marry Hidimbi.
Bheema killed all 100 Duryodhandi who disgraced Draupadi and left Karna to bring keerti (fame) to Arjuna.
Bheema's Poutray(Arjuna's grandson, SriKrishna side grandson), the Parikshit, was given the responsibility of Rajya, Creating fears amongs evils, spreading keerti on trilokha(Boo, Swarga,Pataala), steming mind on Mukunda and travelled North.
[ Madhwacharya ]
Vayu devara 3 roopa is Hanuma,Bheema,Madhwa. While end of Ramayana it concludes with Hanumantha is Sanjeevi(immortal). Enemity comes along janma. Ramayana-To-MahaBaratha and MahaBaratha-To-KaliYuga. The dvesha(enemity) that was remaining during Bheema's period was carry-forwarded and became multi-folded AgJnana (MayaVadha). To drive-out this AgJnana(false-claims, aethism), Bheema re-appears as Madhwacharya.
|| Pratamo Hanuman Namo, Dwithiyo Bheema yevacha SaYeva Poorna Pragnya Bagavat Karya Sadhaka. ||
From lowkika(wordly affairs) it is 3 roopa but Vayu devara 2 Roopa (Hanuman, BheemaMadhwa). Bheema is one Amsa(part), Madhwa is another Amsa(part). Return of Bheema is Madhwa. Madhwacharya had 32 lakshana as described in Vedic text.
Madhwa - Sri Devi(rig Abhimani), Boo(yajur Abhimani), Durga(sama Abhimani), gave name as Madhwa. Human names can contradict with character of that person, but Vedic Name and Veda Abhimani truth remains as described by BaLitthA Suukta of the Rg Veda Vakhyana by SriVadiraja. If Surya removes the darkness outside, Madhwacharya removes the darkness within us through Bagavanta Jnana. Madhwa means, one who gave sastra theertha of sri vedavyasa to us.
The announcement of Madhwacharya arrival was made by a limp and dumb person who climbed DwajaStamba before Anantaeshawara in Udupi and after announcement he became again limb and dumb.
Sankara is Manimantha, the daitya avatara (TrivikramaPandit, NarayanaPandit condems so who were earlier Advaita chief pandits). Madhwacharya tells that anybody who does not accept SriHari as Sarvottama is Daitya. Once in Mysore, opposing the discourse, Advaitins said Jeeva Brahma has no bedha and so there is no different between Jeeva, Dvaita swami said so then going by your words it prooves Sankara and Manimanta Daitya both are same. Daityas, came in disguise as Sanyasis who where defeated by Bheema. Those (Ravana, Dushasana) who dragged Vedas (Sita, Draupadi who are abhimani devatas) took the form of Sanyasis to grab and drag Vedas. It is just like silent cat putting its mouth in pure food and poisoning it. Just like monkey snatches a diamond necklace and does not know the value of it, these Mayavadhis did not knew the Vedas importance but took hold of it.
- Anandha Sastra (Theertha) - That Sastra which gives us anandha (happiness). Theertha means Sastra. If one reads those Sastra given by Madhwacharya, it bestows us Ananda(happiness) while learning, and after learning earning the merit of moksha sukha.
- Bagavanta Vasastana (Theertha) - The residence of bagavanta. Ananda Namaka Bagavanta lives in Acharya. Upanishad quotes Vayu deva as Anila = A + Nilaya. Pranavas's first syllable A (denoting Bagavanta) resides in Vayudeva. Also, since Bagavanta is fully present in Ananda Theertha, no body can defeat Ananda Theerta.
Kaliyuga, all Jnana had been clouded by AgJnana. It became so dark that each of them claimed their own interpretation as truth without consistency and proof. Some people, started saying I am God. Some people believed what is seen is Truth (Happiness is not seen). Some said, Veda is true but there is no Brahma who is praised in Veda other than self (There is difference between 'self' and 'within'). Some said there is no difference between Jeeva and Brahma, Some said, Brahma has no Akara(form) until you realize this form you have to pray Vishnu, likewise, there were several MityaVadhi matha. To remove from the clucthes of AgJnana and give rigtheous knowledge Madhwacharya had condemned and made 21 different math and made them accept their defeat.
Always Madhwa, Bheema, Hanuma the vayu roopa are ParaSuklatru, they are true bagavataru and have special entrance to Vaikunta. They never opposed Vishnu because they were never affected by Kali. They had no influence of sorrow. Only samasara bandhana was during pralaya other than that they were adhikari of MahaTattwa. Never for their sake of their existence had they taken any favours from SriNarayana. Hanuman stood intact to respect to give respect and took himself into custody while visiting Ravana. Bheema never asked for abhaya (solace) when Duryodhana had waged evil plots. Dharma, VigJnana, Vairagya were Great Asset of these MahaDevata.
Kusina kandira Mukhya Pranana kandira Balana kandira Balavantana kandira...Purandara vitala....
Taatparya (Moral)
•SriVayu is Jeevottama
•The True devotee is Vayu Devaru
•The Madhwa, Bheema, Hanuma are Vayu roopa
•They are true Bagavatharu, never opposed Bagavanta
•Brahma-Narayana, Hanuman-Rama, Bheema-YadhavaKrishna, Madhwa-VedaVyasaKrishna
•Anything to reach Naryana is through VayuDevaru
•Do seva to Narayana before starting anything
Sunday, March 21, 2010
Devata Taratamya
Name of the dEvatha
1). shrI viShNu - sarvOththama:
2). shrI MahA LakshmI dEvi - nithya mukthaLu:
3).a) shrI BraHma
b) shrI MukhyaprANa VAyu
c) All RujUs
4).a) shrI Sarasvathi Devi(Dharmapathni of Lord Brahma)
b) shrI BhArathi Devi(Dharmapathni of Lord MukhyaprANa VAyu)
c) All RujupathnIs
5). a) shrI Garuda
b) shrI ShESha
c) shrI Rudhra
6). shrI krUShNA's ShaNmahishi's
a) shrI JAmbavathi
b) shrI Bhadhra
c) shrI NIla
d) shrI KAlimdhi
e) shrI Mithravimdha
f) shrI LaxaNa
7).a) shrI SauparaNi (Dharmapathni of shrI garuda)
b) shrI VAruNi (Dharmapathni of shrI shESha)
c) shrI PArvathi (Dharmapathni of shrI rudhra)
8).a) shrI Imdhra (sachIpathi)
b) shrI KAma
9). shrI AhamkArika prANa
10).a) shrI SvAyambhu Manu
b) shrI DhaxaprajApathi
c) shrI BRuhaspathyAchArya
d) shrI Shachi (Dharmapathni of shrI imdhra)
e) shrI Rathi (Dharmapathni of shrI kAma)
f) shrI AnirudhDha (Son of shrI kAma)
11). shrI Pravaha vAyu
12).a) shrI VivasvAn SUrya
b) shrI Chamdhra
c) shrI Yama
d) shrI ShatharUpa (Dharmapathni of shrI svAyambhu manu)
13).shrI VaruNa
14). shrI dEvarShi NAradha
15).a) shrI BhRugu
b) shrI Agni
c) shrI PrasUthi (Dharmapathni of shrI dhaxaprajApathi)
16).[a to g are braHmaputhra's)
a) shrI MarIchi
b) shrI Athri
c) shrI Amgirasa
d) shrI Pulasthya
e) shrI Pulaha
ಫ) shrI Krathu
g) shrI VasiShTa
h) shrI Vaivasvatha Manu
i) shrI VishvAmithra
17)
a) shrI Mithra
b) shrI NiraRuthi
c) shrI PrAvahi (Dharmapathni of shrI pravaha vAyu)
d) shrI ThAra (Dharmapathni of shrI bRuhaspathyAchArya)
18)
a) shrI ViShvaksEna
b) shrI GaNapathi
c) shrI Ashvini dhEvatha's - shrI NAsathya & shrI Dhasra
d) shrI KubEra
e) ShESha shathastha sOmarasapAnArha's
sOmarasapAnArha's
There are 100 sOmarasapAnArha's as detailed below:
1. urukrama (kaxa 1 - one among Adhithya's - avathAra of shrI
hari)
2. praDhAna vAyu (kaxa 3 - bharathIpathi)
3. maha rudhra (kaxa 5 - one among EkAdhasha rudhra's - known as
vAma)
4. imdhra (kaxa 8 - one among Adhithya's)
5. ahamkArika prANa (kaxa 9 - one among maruth's)
6. bRuhaspathi (kaxa 10)
7. pravahavAyu (kaxa 11 - one among maruth's)
8. chamdhra (kaxa 12)
9. yama (kaxa 12)
10. vivasvAn (kaxa 12 - one among Adhithya's)
11. varuNa (kaxa 13 - one among Adhithya's)
12. agni (kaxa 15 - one among aShtavasu's)
13. mithra (kaxa 17 - one among Adhithya's)
The following dhEvatha's belong to kaxa 18
aShta vasu's
14. dhrONa
15. dhruva
16. dhOSha
17. arka
18. prANa
19. dhyu
20. vibhAvasu
Total - 7 -> [ 8 - 1 ]
One vasu 'agni' has already appeared in uththama kaxa 15
EkAdhasha rudhra's
21. bhIma
22. raivatha
23. Oja
24. ajaikapAth
25. marha
26. bahurUpaka
27. bhava
28. ugra
29. vRuShAkapi
30. ahirbuDhni
Total - 10 -> [ 11 - 1 ]
One rudhra 'vAma - pArvathIpathi' has already appeared in uththama kaxa 5
dhvAdhasha Adhithya's
31. bhaga
32. pUSha
33. savithRu
34. DhAtha
35. aryama
36. thvaShtRu
Total - 6 -> [ 12 - 6 ]
Six Adhithya's appear in different kaxa's.
Of these 5 Adhithyas
'urukrama - kaxa 1', 'imdhra - kaxa 8', 'vivasvAn - kaxa 12',
'varuNa - kaxa 13', 'mithra - kaxa 17' appeared in uththama kaxa.
Whereas
'parjanya' would appear in aDhama kaxa 20
maruthgaNa shrI vijaya dhAsa kRutha maruthgaNa padha
37. prANa
38. apAna
39. vyAna
40. udhAna
41. samAna
42. nAga
43. kUrma
44. kRukala
45. dhEvadhaththa
46. Dhanamjaya
47. Avaha
48. parAvaha
49. samvaha
50. shamyu
51. udhvaha
52. vivaha
53. shamku
54. kAla
55. shvAsa
56. nala
57. anila
58. prathibha
59. kumudha
60. kAmtha
61. shuchi
62. shvEtha
63. ajitha
64. guru
65. jhumjhu
66. samvarthaka
67. kIla
68. jitha
69. saumya
70. kapi
71. jada
72. mamdUka
73. samhRutha
74. sidhDha
75. raktha
76. kRuShNa
77. pika
78. shuka
79. yathi
80. bhIma
81. hanu
82. pimga
83. kampana
Total - 47 [ 49 - 2 ]
Two maruth's 'ahamkArika - kaxa 9' and 'pravaha - kaxa 11' appeared in
uththama kaxa
Note: prANa, apAna, vyAna, udhAna, samAna are dhAsa prANAs
shrI bhArathIpathi mukhyaprANa has 5 rUpAs with the same 5 names and
those should not be confused with the above 5.
vishvEdhEvatha's
84 purUrava
85. Ardhrava
86. kAla
87. kAma
88. Dhuri
89. lOchana
90. sathya
91. vasu
92. dhaxa
93. krathu
Total - 10
ashvini dhEvatha's
94. nAsathya
95. dhasra
Total - 2
Others in this kaxa
96. dhyAva
97. Rubhu
Sl.No.14 to 97 belong to kaxa 18
In kaxa 19
98. kavyavAha
In kaxa 20
99. parjanya (one among Adhithya's)
5 appeared in kaxas between 1 & 17, 6 appeared in kaxa 18
In kaxa 25
100. pRuthvi
Hare Srinivasa
19) karmaja dhEvatha's
1. dhvArapAlaka's
2. (i) shrI marIchi (son of shrI vAyu)
(ii) shrI pAvaka (son of shrI agni)
(iii) shrI jayamtha (son of shrI imdhra)
3. shrI vishvakarma
4. shathapuNya shlOka rAja's
5. RuShi's
6. shrI viShNu pArshadha's
7. gamDharva's
8. 92 apsarasthIya's
9. 7 pithRu's
10. manu's
11. imdhra's
12. yaj~Ja sADhanAbhimAni dhEvatha's
13. archara mArga dhEvatha's
14. DhumAdhi mArga dhEvatha's
15. grahA's
16. sulEkha nAmaka chitraguptha
17. dhigabhimAni dhEvatha's
18. ababhimAni dhEvatha's
19. vahana's of dhEvatha's
20. mAlAgAra shrI sudhAma
21. gaNanAmaka chamdaka
22. kAlAkhyAbhimAni
dhvArapAlaka's
There are 56 dvArapAlaka's.
7 AvaraNa * 8 dhvArapAlaka's = 56 dhvArapAlaka's
a) shrI jaya
b) shrI vijaya
c) Others
shathapuNya shlOka rAja's
1. shrI praHlAdha
2. shrI priyavratha
3. shrI uththAnapAdha
4. shrI gaya
5. shrI mAmDhAtha
6. shrI pRuThu
7. shrI shashibimdhu
8. shrI kArthavIrya
9. shrI kakuthya
10. shrI dhavuShyamthi
11. shrI bharatha
12. shrI parIxitha
13. shrI janaka
14. shrI haihaya
15. shrI arshabha
16. Others
RuShi's
There are 92 RuShi's
1. shrI chavana
2. shrI uchithThya
3. shrI kardhama
4. shrI kashyapa
5. shrI sanaka
6. shrI sanamdhana
7. shrI sanathsujAtha
8. Others
gamDharva's
1. hAhA
2. hUhU
3. DhRutharAShtra
4. thumbura
5. chithraraTha
6. vishvAvasu
7. parAvasu
8. vidhyADhara
manu's
1. svAyambhu [kaxa 10]
2. svArOchiSha
3. uththama
4. thApasa [kaxa 1 - shrI hari]
5. raivatha
6. chAxuSha
7. vaivasvatha [kaxa 16]
8. sAvarNi
9. dhaxasAvarNi
10. braHmasAvarNi
11. DharmasAvarNi
12. rudhrasAvarNi
13. dhEvasAvarNi
14. imdhrasAvarNi
Total - 11 -> [ 14 - 3 (excluding 3 who are in uththama kaxa) ]
imdhra's
1. yaj~Ja [kaxa 1 - shrI hari]
2. rOchana [kaxa 3 - shrI mukhyaprANa]
3. sathyajithu [kaxa 12 - shrI yama]
4. vibhu [kaxa 18 - shrI dhasra (ashvini dhEvatha)]
5. thrishikha [kaxa 18 - shrI nAsathya (ashvini dhEvatha)]
6. mamdharadhyumna [kaxa 8 - shrI sachIpathi]
7. puramdhara [ "" ]
8. bali
9. adhbhutha
10. shambhu
11. viDhRhtha
12. kRuthaDhAma
13. dhivaspathi
14. DhRuthashuchi
Total - 7 -> [ 14 - 7 (excluding 7 who are in uththama kaxa) ]
grahA's
1. shrI rAhu
2. shrI kEthu
3. shrI mamgaLa
4. shrI shukra
Of the 9 graha's,
guru in kaxa 10
sUrya in kaxa 12
chamdhra in kaxa 12
buDha in kaxa 23
shani in kaxa 25
vAhana's
1. namdhi
2. hamsa
3. Others
20).
a) shrI parjanya (mEghAbhimAnini)
b) shrI gamgA (Dharmapathni of shrI varuNa)
c) shrI samj~Ja (Dharmapathni of shrI vivasvAn sUrya)
d) shrI rOhiNi ( Dharmapthni of chamdhra)
e) shrI virAduShA (Dharmapathni of shrI anirudhDha)
(braHmAmdAbhimAnini)
f) shrI shAmala (Dharmapthni of shrI yama)
21). kUrmAdhi anAkhyAtha dhEvatha's
22). shrI svAha (Dharmapathni of shrI agni) (mamthrAbhimAnini)
23). shrI buDha (jalAbhimAni)
24).
a) shrI dhEvaki
b) shrI yashOdha
c) shrI uSha (Dharmapathni of shrI ashvini dhEvatha's)
(nAmAbhimAnini)
25).
a) shrI shanaishchara
b) shrI Dhara
26). shrI puShkara (karmAbhimAni)
27). Akhyatha AjAnaja's
a) 92 gamDharva's
b) shrI krathu
c) shrI simDhu
d) 908 apsarasthrIya's
e) 16,100 children of shrI agni (shrI kRuShNa pathni's)
anAkhyata AjAnaja's :
a) vibuDha's (100 in total)
b) dhEva bhRuthya pithRu's (100 in total)
c) dhEva bhRuthya asura's (100 in total)
d) dhEva gAyana gamDharva's (100 in total)
e) dhEva nRuthya apsarasthIya's (100 in total)
f) sidhDha sAmkEtha's (70 in total) [dhEvakArya nirvAhaka's]
g) vAhana carriers yaxara's (70 in total)
h) shibika carriers rAxasa's (30 in total)
i) dhEva parichAraka's chAraNa's (30 in total)
j) sEva kartha bhUtha's (70 in total)
k) kinnara's (70 in total)
l) pishacha's (70 in total)
m) kubEra bhRuthya's guHyaka's (7 in total)
n) prEtha's (70 in total)
o) vidhyADhara's (70 in total)
p) varuNa bhRuthya nAga's (5 in total)
q) shatha Una shathakOti RuShi's
28). chirapithRu's
29). dhEva gamDharva's
30). manuShya gamDharva's
31). xithipa's (mAnuSha chakravarthi's)
32). manuShyOththama's
a) nara's
b) bhUchara's
c) khEchara's (dhvija)
d) krimi
e) thRuNa
1). shrI viShNu - sarvOththama:
2). shrI MahA LakshmI dEvi - nithya mukthaLu:
3).a) shrI BraHma
b) shrI MukhyaprANa VAyu
c) All RujUs
4).a) shrI Sarasvathi Devi(Dharmapathni of Lord Brahma)
b) shrI BhArathi Devi(Dharmapathni of Lord MukhyaprANa VAyu)
c) All RujupathnIs
5). a) shrI Garuda
b) shrI ShESha
c) shrI Rudhra
6). shrI krUShNA's ShaNmahishi's
a) shrI JAmbavathi
b) shrI Bhadhra
c) shrI NIla
d) shrI KAlimdhi
e) shrI Mithravimdha
f) shrI LaxaNa
7).a) shrI SauparaNi (Dharmapathni of shrI garuda)
b) shrI VAruNi (Dharmapathni of shrI shESha)
c) shrI PArvathi (Dharmapathni of shrI rudhra)
8).a) shrI Imdhra (sachIpathi)
b) shrI KAma
9). shrI AhamkArika prANa
10).a) shrI SvAyambhu Manu
b) shrI DhaxaprajApathi
c) shrI BRuhaspathyAchArya
d) shrI Shachi (Dharmapathni of shrI imdhra)
e) shrI Rathi (Dharmapathni of shrI kAma)
f) shrI AnirudhDha (Son of shrI kAma)
11). shrI Pravaha vAyu
12).a) shrI VivasvAn SUrya
b) shrI Chamdhra
c) shrI Yama
d) shrI ShatharUpa (Dharmapathni of shrI svAyambhu manu)
13).shrI VaruNa
14). shrI dEvarShi NAradha
15).a) shrI BhRugu
b) shrI Agni
c) shrI PrasUthi (Dharmapathni of shrI dhaxaprajApathi)
16).[a to g are braHmaputhra's)
a) shrI MarIchi
b) shrI Athri
c) shrI Amgirasa
d) shrI Pulasthya
e) shrI Pulaha
ಫ) shrI Krathu
g) shrI VasiShTa
h) shrI Vaivasvatha Manu
i) shrI VishvAmithra
17)
a) shrI Mithra
b) shrI NiraRuthi
c) shrI PrAvahi (Dharmapathni of shrI pravaha vAyu)
d) shrI ThAra (Dharmapathni of shrI bRuhaspathyAchArya)
18)
a) shrI ViShvaksEna
b) shrI GaNapathi
c) shrI Ashvini dhEvatha's - shrI NAsathya & shrI Dhasra
d) shrI KubEra
e) ShESha shathastha sOmarasapAnArha's
sOmarasapAnArha's
There are 100 sOmarasapAnArha's as detailed below:
1. urukrama (kaxa 1 - one among Adhithya's - avathAra of shrI
hari)
2. praDhAna vAyu (kaxa 3 - bharathIpathi)
3. maha rudhra (kaxa 5 - one among EkAdhasha rudhra's - known as
vAma)
4. imdhra (kaxa 8 - one among Adhithya's)
5. ahamkArika prANa (kaxa 9 - one among maruth's)
6. bRuhaspathi (kaxa 10)
7. pravahavAyu (kaxa 11 - one among maruth's)
8. chamdhra (kaxa 12)
9. yama (kaxa 12)
10. vivasvAn (kaxa 12 - one among Adhithya's)
11. varuNa (kaxa 13 - one among Adhithya's)
12. agni (kaxa 15 - one among aShtavasu's)
13. mithra (kaxa 17 - one among Adhithya's)
The following dhEvatha's belong to kaxa 18
aShta vasu's
14. dhrONa
15. dhruva
16. dhOSha
17. arka
18. prANa
19. dhyu
20. vibhAvasu
Total - 7 -> [ 8 - 1 ]
One vasu 'agni' has already appeared in uththama kaxa 15
EkAdhasha rudhra's
21. bhIma
22. raivatha
23. Oja
24. ajaikapAth
25. marha
26. bahurUpaka
27. bhava
28. ugra
29. vRuShAkapi
30. ahirbuDhni
Total - 10 -> [ 11 - 1 ]
One rudhra 'vAma - pArvathIpathi' has already appeared in uththama kaxa 5
dhvAdhasha Adhithya's
31. bhaga
32. pUSha
33. savithRu
34. DhAtha
35. aryama
36. thvaShtRu
Total - 6 -> [ 12 - 6 ]
Six Adhithya's appear in different kaxa's.
Of these 5 Adhithyas
'urukrama - kaxa 1', 'imdhra - kaxa 8', 'vivasvAn - kaxa 12',
'varuNa - kaxa 13', 'mithra - kaxa 17' appeared in uththama kaxa.
Whereas
'parjanya' would appear in aDhama kaxa 20
maruthgaNa shrI vijaya dhAsa kRutha maruthgaNa padha
37. prANa
38. apAna
39. vyAna
40. udhAna
41. samAna
42. nAga
43. kUrma
44. kRukala
45. dhEvadhaththa
46. Dhanamjaya
47. Avaha
48. parAvaha
49. samvaha
50. shamyu
51. udhvaha
52. vivaha
53. shamku
54. kAla
55. shvAsa
56. nala
57. anila
58. prathibha
59. kumudha
60. kAmtha
61. shuchi
62. shvEtha
63. ajitha
64. guru
65. jhumjhu
66. samvarthaka
67. kIla
68. jitha
69. saumya
70. kapi
71. jada
72. mamdUka
73. samhRutha
74. sidhDha
75. raktha
76. kRuShNa
77. pika
78. shuka
79. yathi
80. bhIma
81. hanu
82. pimga
83. kampana
Total - 47 [ 49 - 2 ]
Two maruth's 'ahamkArika - kaxa 9' and 'pravaha - kaxa 11' appeared in
uththama kaxa
Note: prANa, apAna, vyAna, udhAna, samAna are dhAsa prANAs
shrI bhArathIpathi mukhyaprANa has 5 rUpAs with the same 5 names and
those should not be confused with the above 5.
vishvEdhEvatha's
84 purUrava
85. Ardhrava
86. kAla
87. kAma
88. Dhuri
89. lOchana
90. sathya
91. vasu
92. dhaxa
93. krathu
Total - 10
ashvini dhEvatha's
94. nAsathya
95. dhasra
Total - 2
Others in this kaxa
96. dhyAva
97. Rubhu
Sl.No.14 to 97 belong to kaxa 18
In kaxa 19
98. kavyavAha
In kaxa 20
99. parjanya (one among Adhithya's)
5 appeared in kaxas between 1 & 17, 6 appeared in kaxa 18
In kaxa 25
100. pRuthvi
Hare Srinivasa
19) karmaja dhEvatha's
1. dhvArapAlaka's
2. (i) shrI marIchi (son of shrI vAyu)
(ii) shrI pAvaka (son of shrI agni)
(iii) shrI jayamtha (son of shrI imdhra)
3. shrI vishvakarma
4. shathapuNya shlOka rAja's
5. RuShi's
6. shrI viShNu pArshadha's
7. gamDharva's
8. 92 apsarasthIya's
9. 7 pithRu's
10. manu's
11. imdhra's
12. yaj~Ja sADhanAbhimAni dhEvatha's
13. archara mArga dhEvatha's
14. DhumAdhi mArga dhEvatha's
15. grahA's
16. sulEkha nAmaka chitraguptha
17. dhigabhimAni dhEvatha's
18. ababhimAni dhEvatha's
19. vahana's of dhEvatha's
20. mAlAgAra shrI sudhAma
21. gaNanAmaka chamdaka
22. kAlAkhyAbhimAni
dhvArapAlaka's
There are 56 dvArapAlaka's.
7 AvaraNa * 8 dhvArapAlaka's = 56 dhvArapAlaka's
a) shrI jaya
b) shrI vijaya
c) Others
shathapuNya shlOka rAja's
1. shrI praHlAdha
2. shrI priyavratha
3. shrI uththAnapAdha
4. shrI gaya
5. shrI mAmDhAtha
6. shrI pRuThu
7. shrI shashibimdhu
8. shrI kArthavIrya
9. shrI kakuthya
10. shrI dhavuShyamthi
11. shrI bharatha
12. shrI parIxitha
13. shrI janaka
14. shrI haihaya
15. shrI arshabha
16. Others
RuShi's
There are 92 RuShi's
1. shrI chavana
2. shrI uchithThya
3. shrI kardhama
4. shrI kashyapa
5. shrI sanaka
6. shrI sanamdhana
7. shrI sanathsujAtha
8. Others
gamDharva's
1. hAhA
2. hUhU
3. DhRutharAShtra
4. thumbura
5. chithraraTha
6. vishvAvasu
7. parAvasu
8. vidhyADhara
manu's
1. svAyambhu [kaxa 10]
2. svArOchiSha
3. uththama
4. thApasa [kaxa 1 - shrI hari]
5. raivatha
6. chAxuSha
7. vaivasvatha [kaxa 16]
8. sAvarNi
9. dhaxasAvarNi
10. braHmasAvarNi
11. DharmasAvarNi
12. rudhrasAvarNi
13. dhEvasAvarNi
14. imdhrasAvarNi
Total - 11 -> [ 14 - 3 (excluding 3 who are in uththama kaxa) ]
imdhra's
1. yaj~Ja [kaxa 1 - shrI hari]
2. rOchana [kaxa 3 - shrI mukhyaprANa]
3. sathyajithu [kaxa 12 - shrI yama]
4. vibhu [kaxa 18 - shrI dhasra (ashvini dhEvatha)]
5. thrishikha [kaxa 18 - shrI nAsathya (ashvini dhEvatha)]
6. mamdharadhyumna [kaxa 8 - shrI sachIpathi]
7. puramdhara [ "" ]
8. bali
9. adhbhutha
10. shambhu
11. viDhRhtha
12. kRuthaDhAma
13. dhivaspathi
14. DhRuthashuchi
Total - 7 -> [ 14 - 7 (excluding 7 who are in uththama kaxa) ]
grahA's
1. shrI rAhu
2. shrI kEthu
3. shrI mamgaLa
4. shrI shukra
Of the 9 graha's,
guru in kaxa 10
sUrya in kaxa 12
chamdhra in kaxa 12
buDha in kaxa 23
shani in kaxa 25
vAhana's
1. namdhi
2. hamsa
3. Others
20).
a) shrI parjanya (mEghAbhimAnini)
b) shrI gamgA (Dharmapathni of shrI varuNa)
c) shrI samj~Ja (Dharmapathni of shrI vivasvAn sUrya)
d) shrI rOhiNi ( Dharmapthni of chamdhra)
e) shrI virAduShA (Dharmapathni of shrI anirudhDha)
(braHmAmdAbhimAnini)
f) shrI shAmala (Dharmapthni of shrI yama)
21). kUrmAdhi anAkhyAtha dhEvatha's
22). shrI svAha (Dharmapathni of shrI agni) (mamthrAbhimAnini)
23). shrI buDha (jalAbhimAni)
24).
a) shrI dhEvaki
b) shrI yashOdha
c) shrI uSha (Dharmapathni of shrI ashvini dhEvatha's)
(nAmAbhimAnini)
25).
a) shrI shanaishchara
b) shrI Dhara
26). shrI puShkara (karmAbhimAni)
27). Akhyatha AjAnaja's
a) 92 gamDharva's
b) shrI krathu
c) shrI simDhu
d) 908 apsarasthrIya's
e) 16,100 children of shrI agni (shrI kRuShNa pathni's)
anAkhyata AjAnaja's :
a) vibuDha's (100 in total)
b) dhEva bhRuthya pithRu's (100 in total)
c) dhEva bhRuthya asura's (100 in total)
d) dhEva gAyana gamDharva's (100 in total)
e) dhEva nRuthya apsarasthIya's (100 in total)
f) sidhDha sAmkEtha's (70 in total) [dhEvakArya nirvAhaka's]
g) vAhana carriers yaxara's (70 in total)
h) shibika carriers rAxasa's (30 in total)
i) dhEva parichAraka's chAraNa's (30 in total)
j) sEva kartha bhUtha's (70 in total)
k) kinnara's (70 in total)
l) pishacha's (70 in total)
m) kubEra bhRuthya's guHyaka's (7 in total)
n) prEtha's (70 in total)
o) vidhyADhara's (70 in total)
p) varuNa bhRuthya nAga's (5 in total)
q) shatha Una shathakOti RuShi's
28). chirapithRu's
29). dhEva gamDharva's
30). manuShya gamDharva's
31). xithipa's (mAnuSha chakravarthi's)
32). manuShyOththama's
a) nara's
b) bhUchara's
c) khEchara's (dhvija)
d) krimi
e) thRuNa
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