воскресенье, 26 января 2014 г.

Worship offered without Loving Devotion is as good as not offered

I have compiled the Verses from 4 Chapters of "Shree Parama-Samhita" in one text. 

In these Verses Bhagavan Shree Vishnu says, that He is not Impartial (see the Verse 02.112) and that He Loves His Devotess most of all. 

"Shree Parama-Samhita", 12.43: "Among animals, cows are worthy of respect, men are more worthy of it than these, Brahmans among them deserve more respect than other men, more than Brahmans, mendicant ascetics, more deserving of respect than these ascetics are yogins". 

"Shree Parama-Samhita", 12.44-45: "More than even yogins are those desiring emancipation in complete serenity of mind".

"Shree Parama-Samhita", 26.79-81: "Those devoted to Bhagavan Shree Vishnu are superior to animals, men, Devas (Gods) and yogins in all the worlds for certain, as the Devas are to men, as Bhagavan Shree Hari  is to the Devas, as the Siddhis among the yogins, as Bhagavan Shree Hari among the Siddhas".

"Shree Parama-Samhita", 02.108-109: "It is Me Alone (Bhagavan Shree Vishnu) that all men please by sacrifices of all kinds. 

It is again Me that the Yogins, masters of all senses, contemplate, praise in prayers and worship in devotion. 

It is Me again that the Upanishads of all the branches of the Vedas discuss". 

"Shree Parama-Samhita", 02.110: "Being in all the worlds as their Soul, I am the Supreme Soul, controlling all, all the worlds exist in Me, I am therefore the Lord of all".

"Shree Parama-Samhita", 02.111: "Whoever among men are devoted to Me, and resign themselves in My Hands, they become Siddhas without doubt, having attained their object".

"Shree Parama-Samhita", 02.112: "In regard to creatures two wishes arise in Me, O Brahmin. They are affection and neglect, I am eternally possessed of both".

"Shree Parama-Samhita", 02.113: "Those devoted to Me, doing good deeds, I favour by the first of these, those not so devoted and given to doing evil. I punish them by the other".

"Shree Parama-Samhita", 03.71-75. "Meditation with Love is what is taken to be Bhakti. Worship offered without Loving Devotion is as good as not offered. Loving devotion is regarded as consisting of eight integral parts - the more so Devotion to Bhagavan Shree Vishnu, by attaining to which (VISHNUBHAKTI) one gains the supreme Siddhi (emancipation) quickly".

New Flickr Additions

суббота, 25 января 2014 г.


Shree Shreemad Vallabha Acharya was not only the Genius of Vaishnava Theology, but the Genius of Vaishnava Aesthetics too. As you remember it was Shree Shreemad Vallabha Acharya Who drastically reformed the system of Bhakti Arcana in Gujarat and Vrindavan. 

The System of Nidhi Swaroops is one of the most compelling ideas of Shree Shreemad Vallabha-Acharya. 

The following article was written by Subhash Lakhani. As for the Images, I have used the following youtube clip and just copied Images from it, so one could see the Swaroops.


Apart from Shree Nathji, there are another 8 Divine forms of Lord Shree Krashna. They are all one and the same. It is like viewing photos of oneself at different stages in life.

Whether one views their childhood, teenage, adult photos, they are all photos of themselves.

Similarly is the case with the Lord, all of these Swaroopas are The Lord Himself but at different stages in His life.

These Swaroopas are called ‘Nidhi Swaroopas’ as Shree Vallabhacharyaji rendered divine service to them.

Shree Gusainji gave each Nidhi Swaroopa to each of his gracious sons.

The Nidhi Swaroopas were:

(1) Shree Navnitpriyaji

(2) Shree Mathuradhishji

(3) Shree Vitthalnathji

(4) Shree Dwarkadhishji

(5) Shree Gokulnathji

(6) Shree Gokulchandramaji

(7) Shree Madan Mohanji

(8) Shree Balakrishnalalji


Divine appearance: A Rajput lady of Mahavan went to get water from the divine river Shree Yamunaji in Gokul. At Brahmand Ghat and in the water, she found 4 Divine Forms. 

They were; Shree Navnitpriyaji, Shree Gokulchandramaji, Shree Ladileshji and Shree Lalit Tribhangiji. The Rajput lady understandingly and affectionately gave these 4 Divine Forms to Shree Vallabhacharyaji. 

The Divine Form of Shree Navnitpriyaji was bestowed by him to a Vaishnava called ‘Gajjan Dhavan’. Later on Shree Gusainji bestowed that Divine Form to Shree Giridharji. 

Currently Shree Navnitpriyaji resides graciously in Nathadwara.

Swaroopa (Divine form): Shree Navnitpriyaji’s body is beautiful. There is a small piece of butter in His Right Hand. 

He crawls after squashing a ladoo (sweet ball) in His Left Hand. 

Mother Yashoda has put collyrium on His Lotus eyes so His face colour is dark. 

Navnit means butter so Navnitpriyaji means one who loves butter.


Divine appearance: Shree Vallabhacharyaji was once standing with his devotee Shree Padmanabhdas in the early morning on the banks of the divine river Shree Yamunaji in Gokul. 

Then suddenly there was a roaring noise in the midst of the divine river and an enormous Divine form appeared. Its height was about seven palm trees in length. That Divine form commanded, “Perform My Seva!” 

Shree Vallabhacharyaji replied, “Please be so kind and assume a smaller Divine Form as we are unable to perform divine service of your larger Form”. 

That Divine Form was Shree Mathuradhishji. 

Shree Vallabhacharyaji bestowed this Divine Form to Shree Padmanabhdas. Although Padmanabhdas was materially poor, his love and devotion for the Lord was extremely rich. 

After Padmanabhdas left this world, this Divine Form was bestowed to Shree Gusainji who then bestowed it to Shree Giridharji. 

Swaroopa: This Divine Form is standing upright. It is Dark and has 4 Beautiful Arms. 

His Upper Right Hand is holding a conch, 

His Lower Right Hand is holding a lotus, 

His Upper Left Hand is holding a chakra (circular sharp weapon), and 

His Lower Left Hand is holding a mace. 

This Divine Form relates to His Divine sports of grazing cows and butter theft. 

When Lord Shree Krashna climbed on a small mortar to steal butter, His Pitambar (yellow-coloured dhoti) slipped down from His Waist. 

He assumed 2 other Hands in order to catch His Pitambar. Currently Shree Mathuradhishji resides graciously in Kota.


Divine appearance: Batuklal was an educated pundit from Kanoj. When he was bathing in the river Ganges, this Divine Form became tangled in his dhoti. 

He affectionately and understandingly gave that Divine Form to Shree Vallabhacharyaji. Another time when Shree Vallabhacharyaji was taking a bath, the Divine forms of Shree Chhote Mathureshwarji and Shree Swaminiji became tangled in his sacred thread. 

Shree Swaminiji personally informed him of being Shree Vitthalnath’s Swaminiji. 

Since then, Shree Swaminiji resides graciously with Shree Vitthalnathji. 

Shree Gusainji’s name as ‘Shree Vitthalnathji’ is related to this Divine Form. 

Swaroopa: This Divine Form is beautiful and is standing upright. 

One hand is holding a conch with a hole; His other hand is holding a lotus. 

His Lotus Feet are embellished with various attractive ornaments. 

Shree Vitthalnathji stayed graciously at Kota since 1524 A.D. 

It was Shree Harirayji who brought Shree Vitthalnathji to Khimnor. 

Currently Shree Vitthalnathji resides graciously in Nathadwara.


Divine appearance: In the 2nd skandha of Shreemad Bhaagavata, the description of Shree Dwarkadhishji is stated. 

This Divine Form appeared from Bindu sarovar of Siddhpur. 

When the universe was being formed, Brahmaji (the god of creation and rajoguni dev) wanted to find his origin so he was commanded to do penance by Shree Dwarkadhishji. 

Brahmaji then performed penance for 1000 years which resulted in the Divine sight of Shree Dwarkadhishji who appeared with 4 arms, Kundals (on His ears) and a Pitamber. 

Brahmaji gratefully paid his respect to Shree Dwarkadhishji and thus was the first to perform divine service of this Divine Form. This same Swaroopa resides graciously in Kanroli! 

Then Brahmaji’s son Sage Kardam performed penance at the River Saraswati’s banks for 10,000 years. He was then able to perform divine service (including maanasi) of Shree Dwarkadhishji who gracefully appeared before him holding a Conch, Chakra, Mace and Lotus respectively in each one of His Hands. 

Sage Kardam’s son Shree Kapildevji had a disciple called Deva Sharma. Both Deva Sharma and his son Vishnu Sharma were commanded by Shree Dwarkadhishji in their dream to perform His Divine service. 

They both did and at the end of their lineage an old woman called Parvati performed His Divine service.

At the same time King Ambarish performed penance for 10,000 years and as a result Shree Dwarkadhishji gracefully gave him His Divine sight and gifted him a boon. 

King Ambarish requested that he wanted to perform His Divine service and consequently Shree Dwarkadhishji revealed Himself to be graciously residing at Parvati’s house. 

As she was unable to perform His Divine service, she requested the King to continue. The King then built a beautiful place in Mount Abu for Shree Dwarkadhishji to reside and after taking permission from Sage Vasisitha placed Him inside. 

Shree Dwarkadhishji was then served by Sage Vasistha, King Dasaratha (the Raghuvansh King) Queen Kaushalya. 

The King and Queen both wanted to have a child so Shree Dwarkadhishji commanded them to perform a Kamesthi yagya. Consequently He incarnated as King Dasaratha’s son and in the Form of Shree Rama. 

Shree Dwarkadhishji’s Divine service then reverted back to Sage Vaisitha but was then performed by Sage Bharadwaj, Sage Kashyap and then Sage Vyasaji. 

There was one occasion when after Sage Vyasaji put Shree Dwarkadhishji to sleep, he meditated but felt Shree Yamunaji’s divine water around him. 

Consequently he could not meditate and sprinted into his nij mandir where Shree Dwarkadhishji was asleep. 

He was so concerned about Shree Dwarkadhishji that he rushed to open the nij mandir doors but became motionless when he saw that Shree Yamnuaji was with Him. 

Both gave him their Divine sight. 

Sage Vyasaji then asked for forgiveness for intruding upon them but Shree Dwarkadhishji replied that the whole incident was a Lila meant for him. 

Shree Dwarkadhishji revealed to Sage Vyasaji that he had taken birth in Mathura as Lord Shree Krashna and would perform various Lila’s for His beloved devotees. 

He stated that Yudhishthira and the other Pandavas would become His devotees. According to His wishes, Sage Vyasaji bestowed His Swaroopa to the Pandavas. They performed His Divine service which was then performed by King Parikhshit (a Pandava descendant), and then a Brahmin called Saur Sharma. 

One night Shree Dwarkadhishji commanded Saur Sharma in his dream that His Divine Form should be established graciously in Mount Arbuda (presently known as Mount Abu). 

He acted accordingly and a temple of Shree Dwarkadhishji was constructed and the Sages that lived there worshipped Him whole heartedly.

Shree Dwarkadhishji then commanded a tailor called Shree Narayandasaji from Kanoj in his dream to take Him from Mount Arbuda and establish His temple in Kanoj. 

He acted accordingly thus This Divine form graciously resided at Kanoj. Later on, Shree Vallabhacharyaji commanded his disciple Shree Damodardas Sambharwala to perform Shree Dwarkadhishji’s Divine service. 

Understandingly Shree Narayandasaji bestowed The Swaroopa to Shree Damodardas. When Shree Damodardas passed away, The Swaroopa was taken back to Shree Vallabhacharyaji who bestowed it to Shree Gusainji who performed its Divine service who then bestowed it to his son Shree Balakrishnalalji. 

Swaroopa: This Divine Form has 4 hands and is standing upright. 

He is holding 

a Lotus in His Lower Right Hand, 

a Mace in His Upper Right Hand, 

a Chakra in His Upper Left Hand and 

a Conch in His Lower Left Hand. 

When Shree Vallabhacharyaji graced this earth (1479 – 1531), Shree Dwarkadhishji was established in Gokul. 

However during Aurangzeb’s time, The Swaroopa was established in Ahmedabad (Gujarat) because of the turmoil that was rampant in North India in 1670. 

The Swaroopa was then established in Asotia (small village near Udaipur in Rajasthan) where it graciously resided until 1719. 

Then in 1720, the Swaroopa was established in a grand Haveli in Kankroli near Nathadwara where it is still graciously residing. 

Maharana Raysingh constructed a beautiful temple for Shree Dwarkadhishji at Kankroli on the banks of Lake RaySagar. 


Divine appearance: Shree Gokulnathji was bestowed from the relatives of Shree Vallabhacharyaji. 

Swaroopa: This Divine Form is beautiful and in a standing position. 

He has 4 hands. 

He keeps His Right Hand above while His Left Hand is holding a conch without holes. 

His other 2 Hands are holding His Divine Flute. 

Shree Radhikaji and Shree Chandravaliji reside with Him. 

One hand contains the ‘Chamar’ and another hand contains a Sceptre. 

Whose hand? 

As Shree Gokulnathji uplifted Shree Giriraajajee Mountain, one of His hands is kept above. 

Currently Shree Gokulnathji resides graciously at Gokul.


Divine appearance: As previously mentioned, one of the Divine Forms that the Rajput lady of Mahavan found at the divine river Shree Yamunaji was Shree Gokulchandramaji. 

She then understandingly and affectionately gave this Divine Form to Shree Vallabhacharyaji who bestowed it to his disciple Narayandas Brahmachari. 

After performing His Divine service whole heartedly, he bestowed The Divine Form to Shree Gusainji who requested his son Shree Raghunathji to perform His Divine service. 

This was because Shree Gokulchandramaji Himself wanted Shree Raghunathji to perform His Divine service. 

Swaroopa: Shree Gokulchandramaji is Dark, Beautiful and in a standing position. 

Three parts of His body are curved - feet, waist and neck. 

He is playing His Divine Flute. 

Shree Gokulchandramaji is related to Raas lila (Lord Shree Krashna’s Divine sports dancing and singing with Gopas and Gopies). 

This Divine Form graciously resided at Gokul, Chandrasarovar, Jaipur and Bikaner. 

From 1871 A.D till present, Shree Gokulchandramaji resides graciously at Kamvan. 

It was Shree Gokulchandramaji Himself who appeared and ordered Shree Vallabhacharyaji to provide refuge for divine souls.


Divine appearance: When Shree Vallabhacharyaji was taking a bath in the divine river Shree Yamunaji, this Divine Form became entangled in his sacred thread. 

Shree Gusainji had the Divine sight of Shree Balakrishnalalji eating food directly before him and kept This Divine Form very close to him during his pilgrimage to Badrikashram. 

He then bestowed This Divine Form to his son Shree Yadunathji. 

It is important to note that only the Vallabh dynasty (i.e. descendants of Shree Vallabhacharyaji) have performed His Divine service. 

Swaroopa: This Divine Form is small and beautiful. 

He is holding butter in His Right Hand and crawls on His knees like a baby. 

Although just a Divine child, He defeated all demons that tried to harm Him or His devotees, Putana and Trinavarta just to name a few. 

This Divine Form resides graciously at Surat.


Divine appearance: When Shree Yajna Narayan Bhatt (one of Shree Vallabhacharyaji’s ancestors) was performing his 31st Soma Yagnya, The Lord Himself appeared from the divine fire in the Soma Yagnya and stated “I will appear in the form of Vaishwanar (i.e. Shree Vallabhacharyaji) when 100 Soma Yagnyas have been performed” but then disappeared. 

However He manifested Himself into This Beautiful Swaroopa which remained from that divine fire.

Swaroopa: This Divine Form is in a standing position. 

His 2 Swaminijis (Shree Radhikaji and Shree Chandravaliji) graciously reside with Him. 

This Divine Form has fascinated even Kamdev (the god of love) and is related with Raas Lila. 

This Divine Form presents resides graciously in Kamvan.


FROM "Shree Ramanuja Stotra Ratnavali - An Anthology on Bhagavad Ramanuja" http://vishnudut1926.blogspot.ru/2014/01/shree-ramanuja-stotra-ratnavali.html

All the learned disciples of Bhagawad Ramanuja once were seriously debating as to what enabled, Shree Ramanuja to hold sway over all the devoted, whether it was His towering Intellect, His gracious Personality or his Immaculate Character? 

They could not come to any conclusion. 

They referred to Shree Vatsya Varada Vishnu Guru, the beloved nephew of Shri Ramanuja (Shree Varda Vishnu, popularly known as Nadadoor Alwan, was the son of Ramanuja's younger sister, Kamala, he was crowned as the "Shree Bhashya Simhasanadhipati" by Bhagawad Ramanuja Himself). 

Shree Varad Vishnu Guru replied to their question by this verse. 

"That, Shree Ramanuja is so Great, is because, 

Lord Ranganatha of Shree Rangam, 

Lord Venkateshwara of Tirupati, 

Lord Varadaraja of Kanchee, 

Lord Selvappillai of Thirunarayanapuram (Melkota), 

Presiding Deities of scores of other temples, 

the great saintly Acharya Alavandar and Thirumalai Nambi have endowed such a gift to Him". 

(The essence of this verse is that worshipping Bhagawad Ramanuja is equivalent to worshipping at all these temples and Acharya as he is the Focus for all their grace.)

"Shree Ramanuja Stotra Ratnavali - An Anthology on Bhagavad Ramanuja", Sanskrit-English, 1977

DOWNLOAD (Sanskrit-English, 16MB, with "Table of Contents" embedded in "Bookmarks" menu - press "CTRL-B" in pdf-viewers in order to see):

Download (optimized scan - just 5MB, OCR-layer, updated scan from 03-May-2019):

Table of Contents:
01 - Shree Ramanuja Vaibhavahetushlokah
02 - Shree Ramanuja Stuti Shlokah
03 - Dhati Panchakam
04 - Shree Ramanuja Chatuh Shloki
05 - Ramanuja Ashtottarashatanamastotram
06 - Ramanuja Stuti Padyaani
07 - Yatirajabharatistutipadyani
08 - Shree Bhashyakarastutishlokah
09 - Yatirajasaptatih
10 - AvataraShlokah
11 - Yatirajavijayashlokah
12 - Yatirajavimshatih
13 - Shree Ramanuja Suprabhatam
14 - Shree Bhashyakara Mangalam
15 - Shree Ramanuja Varnana Shlokah
16 - Prarthana Panchakam
17 - Shree Ramanujastavashlokah
18 - Yatipati Shannavatih

T H I S   S C A N   B E L O N G S   T O   T H E   F A M I L Y   O F   M Y   C O M P A C T  
 V A I S H N A V A   E - L I B R A R I E S ,   T H E Y   C A N   B E   F O U N D   O N :  
Wordpress (a catalogue with pictures and cloud links to PDF-scans) - #Wordpress
Nimbus (this is just a TXT-version without pictures) - #Nimbus
Airborn (the mirror of Wordpress) - #Airborn
GoogleDocs (the mirror of Wordpress) - #GoogleDocs

"SANNYASA UPANISHADS", English, Adyar Library, 1978

DOWNLOAD (English):

YandexDisk  Cubby  Box  Dropbox  Bitcasa  GoogleDocs Skydrive Mediafire Copy Yunio

English annotation by Vishnudut1926: 

These boring, torturing and frightening Upanishads are mainly for demons. There are some inspiring verses (I will devote the special post to them), but predominantly these Upanishads are Advaitic, that is Asuric and Nastik

Bhakti-Yogs don't follow to the Advaitic part of the  Sannyasa-Upanishads, because Bhagavan Shree Krishna said in the Verse 12.5 of "Shree Bhagavad Gita". 

"Those  whose  minds  are  attached  to  the  impersonal  feature experience  great  difficulty,  because  for  those  who  identify  the body with the self, it is difficult to develop steadiness in something that is not manifest"

Tika by Shree Shreemad Vishvanatha Chakravarti Thakur: “How, then, are the jnanis inferior?” In response to Arjuna’s question, Shree Bhagavan speaks this verse beginning with klesho ’dhikataras teñam. 

“Those who desire to experience the unmanifest Brahman (infinite spirit) must undergo extreme difficulty to attain it. It is troublesome for the jiva to try to perceive something that has no manifest existence. 

The senses are only able to gain knowledge from that which has attributes pertaining to the respective senses, such as sound. 

They are unable to attain knowledge of that which is devoid of qualities, or attributes.” 

It is essential for those who desire  nirvishesha-jnana, knowledge of the impersonal aspect of the Absolute, to control the senses, but to do so is as difficult as suppressing the flow of a river. 

As Sanat Kumara says to Prthu Maharaja in Shreemad-Bhagavatam (4.22.39), 

“The devotees can easily cut the knot of the heart, which consists of fruitive desires, by remembering with devotion the effulgence of the petal-like toes of the lotus feet of Bhagavan. 

The yogis, however, who are bereft of Bhakti, are not able to cut the knot of the heart as devotees can, even though they are free from any mundane enjoying propensity and can control  their  senses.  

Therefore,  give  up  the  separate  endeavour  to control the senses, etc., and engage in the worship of Shree Vasudeva. 

Those who practise yoga and other processes, desiring to cross this ocean of material existence, which is filled with the crocodiles of the senses,  must  face  extreme  difficulties  if  they  fail  to  take  shelter  of Bhagavan. 

Therefore, O King, you should also accept the lotus feet of the most worshipable Bhagavan as the boat in which to cross this insurmountable ocean that is full of obstacles.” 

Even if, after much trouble, one achieves nirvishesha-Brahman, the featureless aspect of Absolute Spirit, it happens only with the help of Bhakti. 

Without Bhakti to Bhagavan, the worshipper of the impersonal Brahman not  only  undergoes  misery  but  also  fails  to  attain  Brahman.  

As  Lord Brahman said, 

“The only gain of a person who beats an emptied husk of rice is the trouble he takes to beat it” (Shreemad-Bhagavatam 10.14.4).

Great Design

High Resolution Variants in my FLICKR - http://www.flickr.com/photos/98170374@N03/

Gopi = absorbing love of Krishna with 10 sense organs+senses

FROM - http://www.vaishnavsangh.org.uk/Presentations/2009-09-27/RP_Pushti-Margh-Intro.pdf

Between 12th to 16th century revival of BHAKTI faith in India by great acharyas e.g. Shankara, Madhava, Ramanuja, Nimbarka, Chaitanya, Vallabha. 

PUSHTIMARGYA OF VALLBHA ACHARYA is a “Sampradaya” not a “Panth”.

“Religious system”: SAMPRADAYA has 8 characteristics (a Panth has 5 only):
2. ISHTA SWAROOP (we serve BaalKrishna swaroops in Pushtimargya.)
3. MANTRA (2 mantras in Pushti)
4. VEDANT (Vallabha’s vedant)
5. DHARMA CHINAHA (symbols)
6. PARAMPARA Gaadi (Vansha) – e.g. Raghu, Yadav, Vallabha
7. SADHAN PRANALI (seva prakar>> Nitya/daily seva + Varso Utsav)
8. PHAL (Bhagvat Paapti)


Suddh Advait” philosophy (pure monism) of Vallabha - It says the world is true, real, good and pure. But what could be false about the world is the way we see it. 

The world is the manifestation of the Supreme Godhead...Vallabh sampradaya believes that everything is Krishna and nothing but Krishna – we are not separate entities. 

We are Jeev atmas trying to re-connect to the Paramatma from where we originated – the Purush-Uttama KRISHNA. 

Not obsessed with liberation but only pleasing Seva to Krishna. 

To be with Krishna we serve with Bhava (unconditional loving attitude) like the Gopis of Vrindavan. [ Gopi = absorbing love of Krishna with 10 sense organs+senses]


Very good knowledge base - http://www.vaishnavsangh.org.uk/KnowledgeGallery.aspx

пятница, 17 января 2014 г.

Shree Krishna Mutt Udupi

Very Inspiring Picture from http://www.sumadhwaseva.com/wp-content/uploads/2009/08/krishna.pdf

Krishna does not need any Sukha (सुख - sukha - happiness) from his wives, but He is giving Sukha to His wives

From “Krishna Charitrya Manjari” by Rayaru - http://xa.yimg.com/kq/groups/15434856/598871064/name/Krishna

Krishna stayed with Rukmini in a private apartment (अन्तःपुर - antaHpura), which was decorated with various flowers, ornaments, and was sitting in hamsatoolika talpa, made of several ratnas and sticks. 

Similarly in the other antaHpuras also, Krishna lived with Other Patnees (पत्नी - patnI - wife) and was giving Happiness to Them all. 

Krishna does not need any Sukha (सुख - sukha - happiness) from His Wives, but He is giving Sukha to His Wives. 

He is svArAma (स्वाराम - delighting in one's self).

воскресенье, 12 января 2014 г.

"Shree Venkatesha Ashtottara Sahasranama", Sanskrit English, Tirumala Tirupati (enhanced scan with TOC embedded)

DOWNLOAD (Sanskrit-English):

YandexDisk  Cubby  Box  Dropbox  Bitcasa  GoogleDocs ge.tt  Skydrive Copy Yunio


01 - Shree Venkatesha Suprabhatam

02 - Shree Venkatesha Stotram

03 - Shree Venkatesha Prapatti

04 - Shree Venkatesha Mangalashasanam

05 - Shree Venkatesha Ashtottarashatanamastotram

06 - Shree Venkatesha Ashtottarashatanamavali

07 - Shree Venkatesha Sahasranamastotram

08 - Shree Venkatesha Sahasranamavali Prarambha


Manjari-Bhava of Shree Shreemad Shankara-Acharya (Манджари-Бхава Шри Шримад Шанкарачарьи)

Shree Shreemad Shankaracarya has betrayed his main secret in this masterpiece Prayer. 

This Prayer resembles the innnermost Prayers of Gaudiya-Acharyas (for example, "Vilapa-Kusumanjali" by Shree Shreemad Raghunatha Goswami). 

In Gaudiya-Sampradaya Manjari-Bhava denotes the Mood of the Dasi of Shreemati Radharani-Devi. 

Manjari-Dasis are usually engaged in the various kinds of service: they prepare the Jewellery and Garments for Shreemati Radharani-Devi, offer fruits and teas to Bhagavan Shree Krishna and Shreemati Radharani-Devi and etc. 

The same in Russian: Да, Шри Шримад Шанкарачарья прокололся по полной программе и выдал Себя! ХАХАХАХА.

Гениальная Молитва Шри Шримад Шанкарачарьи, очень напоминает молитвы Гаудия-Ачарьев в Манджари-Бхаве (например, "Вилапа-Кусуманджали" Шри Шримад Рагхунатхи Госвами).

See the gallery below (click the images to enlarge) or THE PRAYER IN PDF - box, dropbox, yunio, cubby, ge.tt, skydrive







среда, 8 января 2014 г.

Antaryāmitva in Śrī Deśika’s Stotras – A Brief Study (M K Srinivasan)

Antaryāmitva in Śrī Deśika’s Stotras – A Brief Study (M K Srinivasan)

Among  the  five  modes  (prākāras)  of  Śrīman  Nārāyan‹a,  the  Para  and  Vyūha  forms  are transcendental. 

The Vibhava forms occur occasionally. 

The Arca forms are found in temples and are easily accessible to all. 

The Antaryāmin exists in every individual but generally remains unseen. 

According to the Nārāyana Anuvāka (12) 

the Antaryāmin Bhagavān resides in the tiny steady flame in the heart region. 

Sage Yājñavalkya describes Him in the Brihadāranyaka Upanishad (III:7:3) as follows.

He Who resides in the earth, within the earth, but Whom the earth is not aware of, Whose body the earth remains, directs the earth from within, is the inner self (ātmā), the Controller (antaryāmin) and He is immortal (amrtah).  

The sage makes the same statement indicating His presence in the remaining four elements, the five sense organs, sun, moon, stars, space, ether, light, darkness, individual soul, semen, mind, breath, all  beings,  etc.  

This  establishes  the  Brahman  as  the  Indwelling  Self  in  both  sentient  and  non- sentient entities who controls and rules them from within.  

Lord Krishna also says in the Bhagavad Gītā [X-20(a)]: “I am the Self residing in the hearts of all beings.”

The  Antaryāmin  can  be  perceived  only  through  intense  meditation.  

The  common  people  cannot visualise Him, much less express Him. 

Only seers, mystics and highly evolved souls can see Him. 

The  Ālvārs  have  perceived  Him  and  have  made  several  references  to  the  Antaryāmin  in  the Divyaprabandhas. A study of these references will be exhaustive. 

Svāmi Deśika also, in many of his stotras, has touched upon the Antaryāmin aspect besides the Arcā form. 

He has visualised Him in  a  rare  and  unusual  manner.  

A  study  of  his  rapturous  references  to  the  Antaryāmin  form  is  a highly rewarding exercise.

In his Śaranāgati Dīpikā (21), Śrī Deśika outlines how seers are able to perceive the divine form of 
the Lord within them through the practice of ashtānga yoga.

Through  practising  yama  and  niyama,  good  men  purify  and  control  their  minds.  By  performing āsana and pranāyāma, they achieve pratyāhāra (turn their senses inward). 

These enable them to focus  their  minds  (dhāranfia)  on  the  Lord’s  form  within.  The  next  step  is  continuous  and uninterrupted  meditation  on  Him  (dhyāna)  which  ultimately  takes  them  to  the  state  of  beatific composure (samādhi).  

Śrī Deśika refers to types of samādhi – savikalpa and nirvikalpa. 

In the first state, the person gets to see on his mental screen the Image of the Lord of his choice which, when continuously practised, leads to the second where the Lord’s infinite svarūpa appears.  

While  the  above-mentioned  verse  outlines  the  general  process  of  ‘seeing’  the  Antaryāmin  form, Svāmi Deśika points out in verse 21 of Śrī Varadarāja Pañcāśat that the Lord Himself, out of His own volition, chooses to reside in the hearts of men.

Śrī  Deśika  wonders  why  the  small  aperture  of  the  human  heart  is  chosen  by  Him  to  reside,  in preference  to  other  grander  areas  such  as  the  Milky  Ocean,  the  bejewelled  canopied  hall  in Śrīvaikuntha, etc. where He can dwell comfortably. 

This is obviously because of His immense love and compassion for His devotees. 

Later on, in the same hymn, in verse 33, Śrī Deśika brings out the benefit to human beings of the Lord’s residence in their hearts as Antaryāmin. 

But for the grace and kindness of the Lord as the In-dweller (antaryāmin) which has impelled them to come closer, men would have ever remained aloof and distant from Him. 

This is a fact. 

Thus the Antaryāmin Bhagavān is a ‘cementing force’ between man and God, says Svāmi Deśika.  

Another benefit is mentioned in verse 14 of the Hayagrīva Stotra. 

Śrī Deśika says that he who enshrines Lord Hayagrīva (the royal Swan) in his mind (mental lake) will acquire mastery in all subjects, which will vie with one another to serve him.   

Now, to become aware of the Antaryāmin and to perceive Him is a hard and arduous task. It is not given  to  everyone  to  do  so.  

But  here  is  an  assurance  given  by  Śrī  Deśika  in  Bhagavad-dhyāna Sopāna  (verse  1)  to  those  who  cannot  go  through  the  strenuous  process  to  visualise  Him.  He  is available so near and for all to see.       

Śrī Deśika says that the indwelling form of the Lord which can be seen only by seers is appearing in a visible concrete form at Śrīrangam. 

Like a collyrium which, when applied to the eyes, enables a person to see hidden objects, like the gem cintāmanfii fulfilling hearts’ desires, like a divine eye among Vedic scriptures, Lord Ranganātha, the Supreme among celestials, has taken residence here to eradicate the sorrows and grant liberation to the helpless and forlorn beings.  

Thus Śrī Deśika brings solace to the common people who are unable to perceive the Antaryāmi Bhagavān in them. 

They can easily fill their minds and hearts with the sight of Lord Ranganātha and get the same beatific feeling.  
A study of the Antaryāmin form in Śrī Deśika’s stotras will not be complete without a reference to some unique forms of the Lord that he perceives in his mind. 
Though, strictly speaking, they do not conform to the Antaryāmin form, they are highly imaginative expressions indicative of Śrī Deśika’s devotion and desire to see Him in many forms.  

First, in the Varadarāja Pañcāśat (verse 47) he prays to Lord Varadarāja as follows.  

(O Varada! May You ever stay in my mind just as You get up at daybreak from Your Couch of Ādiśesa adorned by the imprint of Goddess Lakshmī’s golden bangles on Your neck caused by Her close embrace.)  

What an unusual prayer! 

Only a highly mystic person or a divinely inspired poet like Śrī Deśika can stretch his vision to such heights. With the richness of its imagery and high philosophical import, it is no wonder that this verse is recited as the awakening song (suprabhātam) at the Lord’s temple at Kāñcīpuram.  

Another interesting and unusual form which Śrī Deśika envisages is found in the Vegāsetu Stotra (verse 4). 

This hymn is on Lord Vegāsetu, who is better known as Lord Yathoktakāri or ‘One who acts as bidden’. 

The former name Vegāsetu has arisen because He is supposed to have laid Himself across the river Vegavatī, the form taken by Goddess Sarasvatī who was separated from Brahma due to a misunderstanding, to flood the site where he wanted to perform an aśvamedha sacrifice. 

Here is the verse in reference.

Śrī Deśika desires to keep in his mind the recumbent form of the Lord lying across the river in spate and Who thus enabled Brahmā’s sacrifice to proceed without let or hindrance.  

Elsewhere, Śrī Deśika proclaims that this form is a bridge to cross the ocean of worldy existence and would put an end to the ‘comings and goings of people in this world’.

A third rare picturisation of the Lord in Śrī Deśika’s mind is given in verse 3 of the Paramārtha Stuti, a stotra in praise of Lord Vijayarāghava at Tirupputkuli (near Kāñcī). Let us enjoy the verse. 

Śrī  Deśika  prays  to  the  Lord  to  let  his  mind  be  filled  with  His  beauteous  form  adorned  with ornaments and weapons (astras) and which is seen by His Consorts with unblinking eyes. 

It is seen here that Śrī Deśika envisions young Lord Rāma during the few moments when He was adorned by innumerable astras which He acquired on initiation from sage Viśvāmitra and before He gave them leave to go. 

A prayer for a very unusual and rarely seen form indeed.  

The  most  picturesque  and  enduring  of  these  imagined  forms  of  the  Lord  occurs  in  the  Gopāla Vimśati (verse 14).

Śrī  Deśika  wonders  which  sculptor  has  engraved  in  his  heart  the  picture  of  this  Youth  with  a peacock feather on his head and Whose face is like a sun unto the lotuses of the lovelorn Gopis’ faces.

Śrī Deśika’s fondness for this rare form is seen in another verse (12) of the hymn where he prays that his mind should remember His playful form even on his last journey.  

(May  His  iridiscent  blue  form  like  a  cut  sapphire,  wearing  a  tiara  of  colourful  peacock  feathers framing the curly black tresses on His head and playing on a bejewelled flute lightly sitting on His lips appear as I prepare to leave this world.)  

One can only bow down one’s head in utter reverence to Svāmi Deśika for his vivid portrayals of the indwelling Lord in such inimitable fashion. 

It can perhaps be said that this is an exhibition of another कृष्ण तृष्णा तत्तव (kRRiShNa tRRiShNA tattava), no less significant than that of Śrī Nammālvār who was utterly devoted to Lord Krishna. 

This  humble  piece  is  offered  at  the  feet  of  Bhāgavatas  who  are  appreciative  readers  of  Śrī 
Ranganātha Pādukā. In fact, the subject merits a more elaborate treatment at the hands of scholars. 

 Śrīmate Nigamāta Mahādeśikāya Namah