AVATARA RAHASYA: SECRET OF INCARNATION

अजायमानॊ बहुधा विजायते

(Purusha Sooktam)

He has no beginning (birth) or end (death); He is unborn and eternal. Yet He makes Himself born in many ways and forms on His own determination.

பொய்ந் நின்றஞானமும், பொல்லா ஒழுக்கும், அழுக்கு உடம்பும்,

இந் நின்ற நீர்மை இனி யாம் உறாமை உயிர் அளிப்பான்

எந் நின்ற யோனியுமாய்ப் பிறந்தாய்;இமையோர் தலைவா

(Nammalvar:TIRUVIRUTTAM: 1)

To save us from false knowledge,

From evil ways and the dirt of the body,

To save us from coming again and again,

To all these,

And to give us Life,

Thou, Lord of the Immortals,

Camest down here,

Taking birth in many a womb,

And accepting many a form.

(Translation: A. Srinivasa Raghavan)

The Bhagavad Gita in Chapter IV slokas 5 to 9 elucidates this topic as Sri Krishna’s own declaration. In these slokas, He says that Arjuna would not know anything about his past and future janmas (lives before and after rebirth). On the other hand, He (Bhagavaan or the Blessed Lord) can furnish all these details; He is sarvagnya (all-knowing), as stated in the Chandogya Upanishad. Nammalvar says in Tiruvoimozhi that in his avataras (incarnations), He makes Himself born on His own determination without any diminution whatever either to His divine form or all-knowing capacity.

Whenever there is a diminution of dharma, and a rise of unrighteousness, then the Lord makes Himself born forth. Two interpretations are possible here. The Lord makes Himself born. He also makes born seers who have realized fully the Ulltimate Truth and undertakes the task of re-educating the lay public through them. 

Of particular interest is sloka No.8 which lays down that for the protection of the good, for the destruction of the evildoers, for the purpose of establishing dharma, He gets Himself incarnated from age to age. The conjunction cha, in this sloka, is there, not just for the sake of the rhyme etc. It indicates that the main purpose of the avatara (incarnation) is protection of the good people: the destruction of the evildoers is an incidental event. Perhaps this is the reason why even when as at present many evildoers, similar to Hiranyakasipu, are found, there is now no avatara (incarnation) as there are no good people of the standing of Prahalada.

Sri Krishna states further that His incarnations are divine and that His plays/pranks therein are also divine. Anyone who has known His divine incarnation and divine acts therein in all its subtlety will not have another birth but will attain supreme state having reached Him.   

SRI NARASIMHA AVATARA, GOD’S OMNI-PRESCENCE

â颰ñ¢ à÷ù¢ èí¢íù¢ âù¢ø ñè¬ùè¢ è£ò¢ï¢¶

Enggum Ulhan Kannan Endra

Maganaik Kaaindhu

Without in anyway detracting from the divine purport of the Tiruvoimozhi     , Velukudi Sri Krishnan Swami has sublimated the Alwar’s declaration into a little voice play. “Where is He?”  , is the short question his father had asked of Prahalada. “He is everywhere”, is Prahalada’s equally short answer. His father does not understand this short reply. A person can be at one place only. How can a person exist simultaneously in all places?

To clear his doubts, the father asks his son, “Is He in this particular space?”  . The son was expected to answer, “Yes, He is in this space”   . But the son repeats instead that He is everywhere. If Prahalada had stated that He is in the place indicated by his father, in later years, some atheist might argue that since Prahalad had accepted God’s existence in a particular pillar (place)   , it would mean that He is NOT in the next or any other pillar (place)! Perhaps, to avert such a possibility, Prahalada had repeated that He is everywhere.

But his father could not understand the above reasoning either. He therefore indicated a specific pillar (stated elsewhere to have been specially built to his own specifications and supervision) and enquired whether He was there. Prahalada’s answer was “He is also in that specific pillar (among all other places!)”  . It was thereafter that Lord Vishnu appeared out of that pillar as Sri Narasimha. In this manner, God revealed His Omni-presence.   #      end                                                    

KAAMAAKSHI, Leader of Navagrahaas (the nine planets)

KAAMAAKSHI, Leader of Navagrahaas (the nine planets)

(Sri Kanchi Mahaswami’s discourses –

Translation by P.N. Ramachandran)

Kaamaakshi (Mother Goddess) relieves us of all our difficulties and grants us acme of bliss. Generally in astrology, all our troubles are ascribed to navagrahaas (nine planets.) Such adverse effect would not happen to those who meditate intensely on the Devi’s feet – In this sense, there is a sloka with pun in “Mookha Panchasathi.”  This is a 500 sloka-stothra composed by the poet Mookha which is full of spiritual knowledge, bhakthi (intense devotion), Shaaktha principles, and poetic excellence. One of the slokas brings out the similarities between the qualities each of the navagrahaas and those of Sri Devi’s worshipful feet.

Dhaddhano Bhassvatthaam

Amruthanilayo Lohithavapuh

Vinamraanhaam Saumyo Gururapi

Kavithvam Cha Kalayan!

Gathau Mandho Gangaaddharamahishi

Kaamaakshi Bhajathaam

Thamah Kethur-maathasthava

Charanapadhmo Vijayathe! 59!

(Mookha Panchasathi –

Paadhaaravinda Sathakam – 59)

Surya (Sun): The Devi’s feet have the quality of shining (Bhaavassvatthaam). Bhaskara is another name of Surya. The term means one who shines.

Chandra (Moon): Nectar flows from the Devi’s feet (Amruthanilaya). Likewise nectar also flows from the moon that has “Sudhakara” as one of his names.

Mangala (Mars): For those who show devotion, the Devi’s feet are soft and peaceful (Vinamraanaam Saumya.) Mars is red in colour (Lohithavapuh.)

Budha: Peacefulness and comforting are also the qualities of the Devi’s feet as well as of Budha. The latter goes by the name “Saumya” meaning Soma (Moon’s) son.

Guru (Teacher): The Devi’s feet have the highest special qualities and they also give highest spiritual knowledge of Brahmam instantly (Gururapi.) Guru refers to the priest/teacher of devas, viz. Brihaspathi.

Sukra: The Devi’s feet are capable of bestowing poetic skills of the highest order. Earlier the author of this Stotram was himself dumb (Mookha) and he chose the name Mookha to proclaim that his stature as a poet was attained by the immense grace of the Devi. Kavi refers to the priest/teacher of the asuras, viz. Sukra.

Sani (Saturn): The Devi’s feet have the quality of slow movement (Gathau Mandha.) This is also the quality of Sani (Saturn) whose alternate name is “Sanaischaran): The expression means one who moves slowly.

Rahu & Kethu: The Devi’s feet wipe out instantly like a meteor the darkness of misery and ignorance of the persons who worship them (Bhajatham Thamah Kethu.) The term ‘Thamas’ stands for both ignorance as well as Rahu. Kethu the ninth graham has not been mentioned direct. But in the sloka, by the use of the word ‘thamas’ the first eight grahaas have been linked to the graceful lotus-like feet of the Devi.

Sri Sankara Bhagavatpada too refers to the sun and moon (day and night) in sloka No.48 of Saundarya Lahari.

Ahaha Soothe Savyam Thava Nayanam Arkaathmakathaya

Thriyaamaam Vamam The Srujathi Rajanee Naayakathayaa!

Thriteeyaa The Dhrishtir Dhara-Dhalitha-Hemaambuja-Ruchih

Samaaddhatthe Sandhyaam Divasa-Nisayor Antaracharim!!

(Saundarya Lahari – 48)

The Devi’s right eye resembles the sun causing the day and the left eye is like the moon causing the night. Her third or middle eye with its resemblance to the slightly-open bud of a golden lotus flower makes the dawn and the dusk.

WHY PRAY?

WHY PRAY?
(Sri Kanchi Mahaswami’s Discourses-
Translation by P N Ramachandran)

There are differences of opinion on the question, why should one pray to God? In His own words, Bhagavad Gita states as follows in vii, 16.

चतुर्विधा भजन्ते मां जना सुकॄतिनोऽर्जुन
आर्तो जिन्जासुरथार्थी झानी च भरतर्षभ

Chaturvidha Bhajanthe Maam Sukrutino Arjuna
Aarto Jinjaasu Arthaarthee Jnaanee Cha Bharatharshabha

Sri Krishna says: Four classes of people worship me: One who thinks of Me at the time of distress; One who yearns for the knowledge of Godhead; the third who seeks after worldly riches, and the fourth who looks for God in all possible places - he yearns for nothing.

Persons of the first category are praying to God in the faith that one cannot achieve anything by oneself, and that god’s grace is above all else. This is a desirable mental attitude. Men usually boast themselves of their abilities. Some of these, on occasions, start praying to God in the faith that one cannot achieve anything by oneself, and His grace is above all else. This is a desirable mental attitude. In day to day life, one comes across many difficulties. If one can ignore these and indulge in intense devotion to God that is indeed a very good mindset. But who can remain in that frame of mind? We conduct our lives in the belief that the universe and our bodies are real. In such circumstances, any problem such as defeat, ignomy, disease, debts etc. does pain us. If at a future date, we are able to ignore such problems in the firm faith that these are indeed “maya” (illusion) that will be great. Be that as it may. But, in practice, we do suffer when such difficulties arise.

The second category of devotees yearns for the knowledge of the atman. They may, like the first category, directly pray for spiritual knowledge; or they may indirectly think of the various auspicious forms and attitudes of the Supreme God. In fact Sri Sankaracharya had commended intensive devotion for this level only. By stages the devotee’s mind will become more and more concentrated on the attribute-less, formless Supreme God and attain oneness with the same. The fourth stage is the ultimate aim. To reach there, the second category of devotee prays to God.

Some persons, after fulfilling their normal requirements, contribute to charities. Such contributions are quite desirable since these charities meet essential requirements of the society. Persons of third category may pray for additional wealth to donate to such charitable purposes. This may be acceptable to a certain extent. In’’Sarasvatya Lakshmya’’ (penultimate sloka of ‘’Saundaryalahari’’), Sri Sankaracharya says: The devotee of the divine mother will be blessed with full wisdom and (its consequential) good character, great wealth and the sense to use it in an ethical manner, most attractive physical beauty and long life and (the implied) good health to enjoy these worldly gifts. These ideal benefits will lead the devotee to search for inner peace. He will gradually realise the futility of thirsting after wisdom, wealth, beauty of form and long life: Cured of ignorance, he will become disinterested in worldly things and will, ultimately enjoy release from samsara (constantly repeating cycle of birth and death) and attain moksha (liberation.) This indicates that up-to a stage, prayers of this category too are alright.

If anyone can remain unaffected by the day-to-day problems of life and continue to show devotion to God without any expectation of results, it will be well and good. But in reality this is not possible. We seem to be in the hands of some illusory force. Sri Sankaracharya has said: Maha Maya Visvam Bramayasi (Soundaryalahari-97.) Persons who remain unaffected by the difficulties in life are very few in number. For the remaining majority, praying to God for relief from these difficulties seems to be a correct attitude. As Krishna says in Gita, vii, 11, Dharma Viruddho Bhootheshu Kaamoasmi Bharatharshabha, so long as these are unopposed to dharma, I am in the legitimate desire of people. Thus God will accept prayers of this category of devotees at that stage.

In the fourth stage, that of Jnani (seer), there is no duality between the devotee and God. Though he appears to be performing acts in the world, the seer is, in fact, in the unattached meditative state. The advaita (non-duality) tracts describe the seer’s meditative state as nirvikalpa samadi; and his active state as sahaja samadi. However he may appear to us otherwise, the seer does not have such conscience of mind and action. His riddance of the attribute of the mind remains unaffected. Following Krishna’s advice in Gita, vii, 19, Vasudevas sarvamithi, the seer enjoys every thing in the world as another different form of God’s play. In Bhajagovindam, Sri Sankaracharya repeats the expression Nandathi thrice; the seer always rejoices in the ecstasy of Supreme God and remains happy. For the seer though apparently conscious of the outside world, finds no difference between the two states of samadi.
As stated in the Vedas he sees the omniscient Narayana, Vasudeva, Paramatma everywhere. He yearns for nothing. But he has an instinctive love of God – this is described as Ahaithuki Bhakti (motiveless devotion) by Sukhabrahma Rishi. Even if he is attacked with sword or knife, the seer will not pray for protection. For at that moment also, his consciousness (that he is not the body but the Atma) will not leave him. So he continues to be devoted to God without any specific objective for prayer.

If prayer as a habit for any purpose whatever develops, then in due course it will lead to prayer only for spiritual development. Do we always get what we pray for? Sometimes some prayers remain unfulfilled. But we do not give up devotion to God for that reason only. These bits of prayers appear to lead to some peace of mind. There have been very few cases indeed of persons turning atheists on account of non-fulfilment of prayer. Devotion to God, even for attainment of worldly benefits, will never become non-existent in any way. It may perhaps remain undeveloped but it will not certainly cease to be. For the above reasons Sri Krishna has stated that like the seeker of knowledge of the Atman and the seer who has already attained such knowledge, the first and third categories of devotees too are His worshippers. He has further termed all these as Sukritina (those who perform good deeds.) Later in Gita, vii, 18, he again classifies all of them as Udara (noble persons.)

What to pray for, for our spiritual benefit, is enumerated in the first sloka of Shatpadi Stotram.

Please see "Kshamaa - Pardon" for the first sloka of Shatpadi Stotram.

SRI VISHNU SAHASRANAMA: a Simple explanation

Sri Vishnu Sahasranaama, from the Saanti Parva of the Mahaabhaarata, is a part of the dialogue between Bheeshma and Yudhishthira. The latter had asked: “In this universe, who is the one Divinity, by praising whom and by worshipping whom, men can reach the Auspiciousness (peace and prosperity)”? In reply, Bheeshma recited the thousand names of Sri Vishnu.
The following is a quotation from Swami Chinmayananda:
“There are, no doubt, slight differences here and there between the texts now popular in the north and the south. These differences are of no consequence at all. Similarly, we find very slight differences in the ritualism generally adopted before starting the chanting of or “Archanaa” with Sri Vishnu Sahasranaama.”
The first sloka of the Sahasranaama is reproduced below:
ओं विश्वं विष्णुर्वषटकारो भूतभव्यभवत्र्प्भुः
भूतकृत् भूतभृद्भावॊ भूतात्मा भूतभावनः

Om visvam vishnur-vashatkaaroh

bhootha-bhavya-bhavat-prabhuh

bhootha-krith bhootha-bhrith bhaavoh

bhoothaathmaa bhootha-bhaavanah
The naamavali or list of names is explained briefly hereunder.
Visvam: He who has become the universe. In the Upanishads, it is said that the universe rises out of Him, is supported by Him and gets dissolved back into Him. The expression “sameh” is repeated in the Vedas – It means, “Let it happen (become available) to me.” Requests are made for auspiciousness, fame etc. One among these requests is “Visvam sameh;” the expression “visvam” indicates Bhagavan (Supreme God.) “Om visvasmy namah” is the expression for Archana, incorporating this auspicious name. (1)
VISHNU: He who is all-pervading. He is the basic cause of the universe. He is the protector of all. He pervades in all the outward appearances. He is the owner of all entities, both living and inert. He resides as the inner being in all entities. He can be understood through all the Vedas and only through them. He is the Upanishad part of the Vedas. All these supreme attributes are His, as He is always with Sri Lakshmi Devi. While the first name “Visvam” indicates the object/action, the second name “Vishnu” shows the subject or cause of that action. This follows the definition of Brahmam in “Taittiriya Upanishad”3(1) as “that from which the universe of entities and beings arises….” For Archana, we say “Om vishnave namah”. (2)
VASHATKARA: He who has everything in His control. “Om vashatkaraya namah” (3)
BHOOTA-BHAVYA-BHAVAT-PRABHU: Lord of what has been, what will be and what presently is. He is the protector at all places and at all times. In the Mahabharata war, He sat before Arjuna as his charioteer and protected the pandavas. The Lord gave Ambarisha His own discus. This weapon in due course helped in destroying an evil being prompted by the sage Durvasa; and thus helped Ambarisha in time. “Om bhoota-bhavya-bhavat-prabhave namah”. (4)
A mirror, irrespective of its size, is capable of reflecting the full picture of the objects placed before it. Likewise, these short names are indicative of the grand qualities of God. All the names contain within themselves the inner meaning of the Gayatri Japam as well as certain maxims from the Vedas; the latter themselves are the basis on which the former are framed. Some parallels between the Scriptures and the Vishnu Sahasranama are given below.
SCRIPTURES: Visvamasi visvaayu (Gayatri); Tatsavithurvarenyam (Gayatri); Agni Eva Visvam(Rig); At the head of all laws, in and through every particle of matter and force, stands One, “by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth.” (Kathopanishad, 2:3:3)
Narayanaya vidhmahe vasudevaya dhimahi Thanno vishnu prasadyathu (Vishnu Gayatri); Om Namo Narayanayaya (ashtakshara manthra); Vishnu (Yajur); Vishnu Visva Sabdena Uchchathe (Madhvacharya);
Vashtkara (Sama);
Bhoota-bhavya-bhavat-prabhu (Athatvana); Bhootam Bhavyam Bhavishyat vashat swaha;

kshamaa : Pardon

KSHAMAA-PARDON
(Shri Kanchi Mahaswami’s Discourses)
(English Translation by P.N. Ramachandran pnramchandran@gmail.com)

O Vishnu! I pray to You ......to increase me in me kindness towards all sentient beings; and enable me to cross the ocean of SamsAra (the world or the constantly repeating cycle of birth and death) (Shatpadi Stotram sloka No.1)

So far, Shri Bhagavatpada has enumerated what one should pray for, for one’s own Spiritual benefit. But he goes beyond one’s own requirements. On the one hand, he has termed the universe a maya (illusion); on the other hand he has immense grace towards the whole world. We blunder about considering the universe to be absolutely real. To wake us up from this dream and to make us attain knowledge about Reality, Shri Bhagavatpada, out of his immense grace, undertook all his teachings, writings, pilgrimages etc. Thus it is but appropriate that the first sloka prays to God to increase in us kindness towards all sentient beings. No matter however much spiritual knowledge one gets, one should, with heart full of mercy, do good continuously to all living beings. The root meaning of Sankara is one who does good deeds.
प्राणिनां निर्दयत्वं मा भूदेवं पशुपतॆ जन्मजन्मान्तरेषु (१४)
prANinAM nirdayatvaM mA bhUdevaM pashupate janmajanmAntareShu (14)

In Shiva AparAdha KshamApanha Stotra, Sloka No. 14, instead of asking for good benefits, Shri Bhagavatpad prays that he should not have lack of kindness towards any being in any of his present/future janmas (births). The latter negative request is addressed to Ishwara, the god of destruction. In Shatpadi Stotram, Sloka No.1, the Acharya appropriately makes a positive request addressed to Shri Mahavishnu, the preserver of all creation, to increase in us kindness towards all beings.
करचरण कृतं वाक्कायजं कर्मजं वा | श्रवणनयनजं वा मानसं वापराधम् |
विहितमविहितं वा सर्वमेतत्क्षमस्व | जय जय करुणाब्धे श्रीमहादेवशम्भो || (१७)
karacharaNa kR^itaM vAk_kAyajaM karmajaM vA .
shravaNanayanajaM vA mAnasaM vAparAdham.h |
vihitamavihitaM vA sarvametatkshamasva .
jaya jaya karuNAbdhe shrImahAdevashambho || (17)

We may cause harm to others, knowingly or unknowingly, by deeds of our hands, feet, words, body, ears, eyes and mind. Kindly pardon me for these faults, O! Shiva, the veritable ocean of mercy O! Mahadeva! Shambo! I also pray for your pardon for either performing those acts banned by the Shastras or not performing others classified as duties. (17).

Some ready instances of these defects may be cited now Shri Ramalinga Swami (Tamil saint) would always walk with folded hands, lest they harm others by their swinging action. Shri Rama belonged to the Raghu dynasty. Those of this dynasty will not utter needlessly even one more word than necessary lest it may lead to lying. The rainy season is known as chaturmasyam (period of four months). During this period, heads of mutts (Hindu religious institutions similar to monasteries) will stay put in the same place, lest their movement causes harm to those insects etc. which come out of their hiding places then. Shri Rama, dressed as for performing penance in garments made of bark, left for the forest; Yet he carried his bow and arrows with him, as it was his duty as a kshatriya (warrior caste) to protect dharma (righteousness) wherever he happened to reside.

CORE OF MADHVA PHILOSOPHY

SrImanmadhvamatE hariH parataraH satyam jagat,tatvatO
BEdO, jIvaganA, harEranucarAH, nIcOccBAvaM gatAH,
muktirnaijasuKAnuBUtir, amalA
BaktiSca tatsAdhanaM
hyakShAdi triyam pramANam,
aKilAmanaikavedyO hariH
(Transliteration with Baraha software)


Sriman Madhwamathe harih paratharah satyam jagath, tatvato

Bhedho, jeevagana hareranucharaha, neechchochabhaavam gathah,

Mukthir naijasukhaanubhoothir, amaalaa

Bhakthischa thathsaadhanam,

Hyakshaadhitriyam pramaanam,

Akhilaamnaikavedhyo harih


The above Prameya Sloka by Sri Vyasa Tirtha (1460-1539 AD) lays down the important tenets of the Madhva Philosophy as follows.

1 Sri Hari (Vishnu) is supreme.
2 The universe is real.
3 So also, the various differences are real.
4 The different classes of jeevas (selves or animate beings) are dependents of Sri Hari.
5 And they have higher or lower grades among themselves.
6 Mukti (Salvation) consists in the jeeva experiencing its own innate joy.
7 That is only achieved through Bhakti (flawless intense devotion) to the Supreme God.
8 The three Pramaanaas (proofs for correct knowledge) are Pratyaksham (sensory perception), Anumaanam (inference) and Aagamam (holy tradition).
9 Correct knowledge of Sri Hari can be acquired through all the Holy Scriptures and only through them.