Hitherto Unknown Secrets !

NARAYANA is SARVOTTAMA , the supreme !  VAYUDEVA is the HIghest among the DEVATAS .. HE is known as JEEVOTTAMA ! VAyudev is ever ready to Serve the Lotus feet of LORD NARAYANA in moolarupa as well as in AVATARA rupa ..

In tretayuga When LORD took avatara as SHRIRAAM .. VAYUDEV took avatara as HANUMAAN to serve the LORD in establishing the Truth ..by Killing RAVANA who wanted to become Seetapati …and thought RAAMA as mere mortal .. HANUMAAN killed his enitre army single handedly and showed if a devotee of RAAM can cause such a devastation than HOW would be the wrath of MASTER ..

When LORD came as KRISHNA in Dwapara VAYUDEV took form as BHEEMSEN and killed all the Kauravas ..and served LORD KRISHNA ..

when LORD came as VEDVYASA to establish the Vedas and BRAMHA sutras and Puranas .. MADHVACHARYA upheld his views and wrote commentaries to serve the LORD ..

Are the above sentences written in ecstacy ? are there any proof for such comments and conclusions ?

here are the words of VAYU PURAANA 

vayurdivyaani rupaaNi padmatrayayutaani ch | trikotimoorty sanyuktastretaayaam raakshasaantakah || hanumaaniti vikhyaato Raamakaarya dhurandharah | sa vaamurBheemsenoabhuuddwaparaante kurudvah || KrishNamsampoojayamaas hatva duryodhanaadikaan | Dvaipayanasya sevaartham badaryaam tu kalao yuge || vayushch yatirupeNa krutva dushashtra KHANDANAM |

tatah kaliyugeh praapte tritiyo MADHVAnamakah | bhurekha dakshiNeh bhageh MANIMAdgarvashaantaye | dhikkurvanstprabhaam sadyoavateerNoatra dvijaanvaye ||

the above vayupuraana shloka says ..

VAYUDEVA  has 3 crore rupas in his moolarupa and is always at the service of LORD NARAYANA .. in treta yuga vayudeva took avatara as HANUMAAN and killed many rakshas and was famous for his strength intellegence and devotion and other such qualities  which he used to serve LORD RAAMA .. all this is conveyed by the word RAAMKARYADURANDHARA ..

In dwwapara yuga when LORD took avatara as Krishna ,. to worship Krishna He took avatara as Bheesena in Kuru clan and kiled duryodhan and his brothers  ..

when Lord came down as Vedvyasa [ krishna DWAIPAYANA ]to write down puranas .. vayudeva took avatara and as sanyasi condemned all the dushahstras ..

In kaliyug he came for third time as MADHVA in south India  and shattered the ego of MANIMAN and made him lustrless as he was [ by the aid of RUDRA vara boon ] was brimming with pride that there is ‘NONE EQUAL TO HIM ”

Sriman MADHVACHARYA has written Bramhasutra bhashya and other in depth granthas .. there is no dispute on this ..

Now jeevas ae of three types .. devatas …manushyas and danavas ..

among these those who have devotion on  Vishnu are known to be devatas is also undisputed fact .. Daityas have clear cut hate towards the VISHNU …this is time and again proven by Puranas …

Manushaya have udaasen bhava towards GOD ,.. the are always in dilemma whether there is GOD or NOT .. they are always unsure about it … So manushyas have known to be powerless .. they do not have any special capacities is also a known fact ….

So Manushyas cannot all by themselves create any granthas of deep philosophical impact [ as their own knowledge is always under doubt ] ,,,

daityas though not capable of writing granthas but they have capacity to do tapasya and owing to these they get boons from RUDRA and other devatas to write ganthas and create shastras …

Devatas by the grace of LORD vishnu are themselves capable of writing granthas ..

MADHVACHARYA has writtena bramha sutra bhashya  and other granthas so HE cannot be normal human being …in all his granthas he exclusivley writes about VISHNU SARVOTTAMA .. so he has to be a devata only .

By this logic those granthas which induce Vishnu bhakti are deva granthas and those which create VISHNU dwesha are those writtten by Daityas can be easily concluded ..

In his granthas NARAYANA is Anantakayaangunapoorna is what MADHVACHARYA has written in a elaborate manner such a elaborate and absolute bhakti is exhibited by VAYU only and granthas does induce unparalleled bhakti in VISHNU ..

so who are other granthakartas then? let us evaluate !

In SrikRIshna’s time there was a daitya famous by name ‘ SALVA ”  . when we see his words spoken in mahabharta [ as written by VEDAVYASA ] and analyse it we see that Salva  repeatedly reiterates that KRISHNA is not there neither is any other jeeva  in this universe ..this was Salvas’s conclusion in deates with Bheemasena ..

This is akin to saying GUNAPOORNA Krishna does not exist neither any gunapoorna soul exists  ie only nirguna bramha  is truth .. this is ADVAITA vaada which counts on prapanach ABHAAVA and its main propitiator is SALVA he is moolapurusha for advaita Siddhanta ..

BAKASUR had a thought process that He should eat Krishna .. why ? because this entire UNIVERSE with charachar jeevajadatmak parapancha resides in KRISHNA and if Krishna is eaten entire universe is eaten and there will be no UNIVERSE at all .. thats why he also believed in PRAPANCHA ABHAAVA vaada of ADVAITA which says no GUNA to NARAYANA bramha and by saying so they feel BRAMHA becomes nirguna ..

SO SALVA and BAKA should be daityas only for having thought this way and mool purushas of ADVAITA ..prapancha ABHAAVA .[ beleief in non existence of universe and attempting to create such a situation ] both are works of SALVA and BAKASuR ..

NOw let us analyse DURYODHAN’s words ..” there cannot be a kingdom of even a pins head size for the PANADAVAS .. entire KINGDOM is mine ”

With respect to PANDAVAs there is no kingdom .. ie the concept of KINGDOM for PANDAVAS is FALSE ie  not TRUE ie Sadvilakshan 

BUTwith respect to himsef Duryodhan says KINGDOM is mine .. ie concept of kingdom is TRUE ie not FALSE ie asadvilakshan ..

SO KINGDOM is satya as well as asatya sadvilakshan as well as asadvilakshan ..

ADVAITI also say Prapancha is neither truth nor False ..sadvilaskhan nor asadvilakshan .. So this line of thinking is started by DURYODHAN only ..

there is one sentence which DURYODHAN makes …He says ..” all kingdoms are under my sway I alone am the Supreme ruler  and there exists no other ”

It is akin to saying ” I alone am GOD and there exists no other GOD ‘  even this sounds like ADVAITA isnt it .. SO who is the moolpurusha for ADVAITA ..

this philosophy started by SALVA BAKA DURYODHANA ie Kali  can be contained by Equally powerful DEVATAS only .. In mahabharat we have seen even RUDRA ie ASHWATTHAMA and other deities like SURYA ie KARNA  BRAMAHSPATI DRONA etc come under the sway of DURYODHAN .. so these people could not have created a grantha to cut down such a mighty daitya philosophy ..

It requires VAYUDEVA BHEEMSEN only to uproot DURYODHAN .. and SALVA  BAKASUR ///

ADVAITA is crushed by MADHAVACHARYA as extolled by VAYUPURANA 

So BHEEMSEN himself is MADHVACHARYA …only VAYU can cut down so heavily grown forest of MAYAVAADA ..

In VEDAS there is one sukta by name BALITTHA SUKTA  in praise of VAYUDEV

three words are exclusively used to describe the three avataras of VAYU .. they are

‘mati ‘ pitumaan’ ‘dashapramati’

which words describe which avatara we shall analyse !

with pitumaan there is a word ‘dwitiyam ‘ and with dashapramati there is word tritiyam succeeding ..

so pitumaan should describe second avatara and dashapramati should describe third avatara .. but there is no prathamam word for ‘ mati ‘  in the beginning .. but mati clearly means HANUMAAN is what we shall see ..

‘han hinsagatyoh ‘

this dhatu vyakhyaan shows that ‘ gati ‘ is the meaning that we get from the word ‘HAN’

so HAn can mean gati .. BUT all dhatus which give meaning of gati gives the meaning of GYAAN also .. this is of common knowledge … SO HAN also means GYAAN .. but mati means GYAAN ..is well known .. thus MATI and HAN are synonyms ..

WHEN a ‘u’ is attached to a HAN .. it becomes ‘HANU ‘ now ‘U’ is attached to show the meaning of ‘ SHEEL ‘ so HANU becomes GYAANsheel means one who IS NATURALLY KNOWLEDGED .. SVABHAVIK GYAAN [ NOT ACQUIRED IE NOT KRUTAK GYAAN ]

SO HANU = MATI = SVABHAVIKGYAAN

iN THIS WORLD BUDDHI is the word ..which if it has to be used for  praise then one says BUDDHIMAAN .. but if one is very very knowledged then the person himself is sometimes called as BUDDHI .. this is a practical coloquial ways of the world calling a very highly wise man as ‘buddhi ‘ [how are you buddhi today ? is common usage for sanyasis or wise people by common men ] 

SO when one has highest  svabhavik knowledge ie mati he becomes matimaan .. mati is hanu so HANUMAAN .. but when such buddhimatta is beyond imagination one is enititled to be called buddhi so also HANUMAAN ie MATIMAAN is entitled to be called as MATI in vedas ..

BRaMHANA is that part of vedas which elaborates difficult aspects[ kathin bhaga vyakhyana ] .. there is one bramhanavakya ‘ piturityannanama’  

here pituh word is used for ‘anna’ [ food ] .. why should we take recourse to bramhana vakyas in vedas because .. there is no prasiddha devata famous by name pitumaan in the universe .. so that is indeed difficult to decipher thus kathin and resot to kathin vyakhyaan …..

now pituhmaan means one who has more food ie one who eats more food …

but everyone eats food .. some eat more food so how can we attribute pitumaan to VAYUDEV only .. so the word should mean one who eats more food where more means the quantity ….. what quantity ?  the quantity which cannot be eaten by anyother … so one who eats more than others .. is none other than ..BHEEMSEN ..

since there is word dwitiyam in sukta with pitumaan it means second avatra of VAYUDEVA ie BHEESEN .. pitumaan one who eats more quantity  food which cannot be eaten by any other person in this universe ….

the third avatara is dashapramati .. we dont see any famous person by thus name as well .. So we must decipher the meaning of this word as well to know the person ..

Dashapramati on the superficial level shows that one who has ten knowledges .. [ dasha means ten ]

one multiplied by ten gives ten is known by ten …..ten multiplied by ten makes  hundred i known as ten times ten …similarly thousand is known by ten of hundred .. so on .. when ten is multiplied by ten .. it shows ten of a number .. so on .. infinite can be achieved by ten of tens of ten .. ie infinite = poorna .. so ten actuall represents a poorna ..

thus dasha pramati can be said as POORNAPRAMATI ..mati is gyaan .. so PRAMATI is PRAGYAN .. POORNAPRAGYAN .. WHO is POORNAPRAGNYA

none other than SRIMADANANDTEERTHA ie MADHVACHARYA … but same balittha sukta goes on to say ..’ matarishva madhva h ” in later parts of the sukta leaving no doubts at all ..

now lets look into our ACHARYAs works ..

” Anandteerthavarnaamvati trityaa Bhaimi tanurmarut aha katha parasya | ” – mahabharat tatparyanirnay 3rd adhyaay 8th shloka

meaning .- By the auspicious name of ANANDATEERTHA  BHAIMI = the vatara of BHEEMSEN —- maruta = vayudevs …… trityaatanu = third avatara .. parasya katha aha = is narrating this story of HARI ..

” chatuh sahsre trishatottare gate samvatsaraanam tu kalao prithvyaam | jatah punarvipratanuh sa BHEEMO daityanirgudham haritatvamaah ||” – mahabharat tatparya niranaya  32nd adhyaya 131 shloka

after 4300 years of kali Bheemsen again comes back as BRAMHIN to reveal the shatras dear to HARI which was concealed by the daityas ..

 

After MADHVACHARYA himself has written that he is BHEEMSEN .. he proves it by showing the place where BHEEMSEN had buried his gada [ mace ] at kurukshetra .. when it was dug .. a large gada made of gold was visible .. but scores of elephants and hundreds of men  together with lots of efforts pulled it out .. .. what took hundreds of men and elephants to pull .. MADHVACHARYA lifted the gada with ease showing and proving that HE IS BHEEMSEN ..

TRIVIKRAMA PANDITACHARYA has written entire vayustuti praising MADHVACHARYA as VAYUDEV ..

Teekacharya has praised MADHVACHARYA as VAYUDEVA ..

VADIRAJARU says .. bheemen kalau grahitam Madhvakhyam rupam ..

that in kaliyuga Bheemasen has taken avatara as MADHVA …

In yuktimallika VADIRAARu says .. I rejoice in yukti … i dont rejoice in words of fools who say world is unreal .. BUt  my yukti are the pearls brought from the deep diving into the MADHVAMATA .which is vayumata ,,, dear to HARI ..

RAGHVENDRA SWAMIJI says he is follower of VAYUMATA .. dvaita mata ie MATA of MADHVACHARYA ,,,

Many more rigveda mantras to follow in forthcoming posts which talks exclusively about MADHVACHARYA ,…

KRISHNARPANAMASTU

Comments on: "MADHVACHARYA – The AVATARA OF BHEEMSEN !" (21)

  1. brbr2011 said:

    Acharya

    What is meaning of Brahmana?

    Badrinath

    Like

    • Viju Rao said:

      sri badri,
      brahmana=brahma+ana…….ana means to know/understand. so one who has understood or had the darshan of brahma(lord) is brahmana i.e brahmana in literal sense means an aproxa gyani. the brahman birth/body is the most precious gift by lord for the same purpose to know brahma. so first and foremost duty of any brahmana is to make efforts to gain knowledge of brahma i.e sadhana.
      any mistakes are solely mine. i request acharya to correct them.

      sri krishnarpana.

      Like

  2. kalyani99 said:

    Namaskar GURUDEV,

    Madhava Philosophy must have ‘EK EFFECT’..i.e ECHO EFFECT, worldwide…!
    Truth must reach …at every corner..!

    Great post Sir..! abhi apun bhi logon ko(to advaitis) bindass chalenge mein legi…bole toh MAYA kya hai bhai?…Let me explain !! I can show now both real and virtual/animated versions..

    Thanks and regards,
    kalyani.

    Liked by 1 person

  3. shri narshimha
    shri mukhyapranaya namaha
    shri raghavendaraya namaha
    respected guruji pranama
    guruji what is the meaning of bharatha and how is it associated with vayu devatha.
    humble pranama

    Like

  4. Hariprasad Alur said:

    Acharya,

    What cannot be digested [clearly comprehended] by advaitins is that this damning evidence is available in VEDAS [Madhwa as Vayu avatara & Sankara as Daitya]. So there is every attempt made to twist, misinterpret, confuse the world.

    There is no iota of ATMA PRASHAMSA in Acharya Madhwa’s Siddhanta, where as we can definetly see them in Sankara’s words. Be it at the begining, in course or at the end of all his works Acharya Madhwa makes it clear that HARI IS SARVOTTAMA.

    RUJUH SAMAANO VIGNAATAA MAHAADHYAATAA MAHAAGURU|
    HANUMAN BHEEMA ANANDA ITYADI BAHUROOPINAHA||

    — Paingu Shruti

    MADHWA ANANDATEERTHAH SYAT TRITEEYA MAARUTI TANUH|

    — Bhavavrutta

    SADHAKO RAAMAVAKYANAAM TAT SAMEEPA GATAH SADAA

    HANUMAN PRATHAMO JNEYO BHEEMASTU BAHUBHUK PITOHO

    PRUTANAAKSHAYAKAARI CH DWITEEYASTU TRITEEYAKAH

    POORNAPRAGNA STATHA ANANDATEERTHA NAMAA PRAKEERTITHAHA

    — Yajuhsamhita

    More evidence

    1. Skanda Purana/Kashi Khanda/ Dandateertha mahatmya

    2. Kurma Purana/5th Adhyaya/ Srimushna mahatmya

    Finally no other Acharya, except Madhwa have openly said with proof that they are avatara purusha’s and of which Avatar.

    Humble Regards
    HariAcharya,

    What cannot be digested [clearly comprehended] by advaitins is that this damning evidence is available in VEDAS [Madhwa as Vayu avatara & Sankara as Daitya]. So there is every attempt made to twist, misinterpret, confuse the world.

    There is no iota of ATMA PRASHAMSA in Acharya Madhwa’s Siddhanta, where as we can difinetly see them in Sankara’s words. Be it at the begining, in course or at the end of all his works Acharya Madhwa makes it clear that HARI IS SARVOTTAMA.

    RUJUH SAMAANO VIGNAATAA MAHAADHYAATAA MAHAAGURU|
    HANUMAN BHEEMA ANANDA ITYADI BAHUROOPINAHA||

    — Paingu Shruti

    MADHWA ANANDATEERTHAH SYAT TRITEEYA MAARUTI TANUH|

    — Bhavavrutta

    SADHAKO RAAMAVAKYANAAM TAT SAMEEPA GATAH SADAA

    HANUMAN PRATHAMO JNEYO BHEEMASTU BAHUBHUK PITOHO

    PRUTANAAKSHAYAKAARI CH DWITEEYASTU TRITEEYAKAH

    POORNAPRAGNA STATHA ANANDATEERTHA NAMAA PRAKEERTITHAHA

    — Yajuhsamhita

    More evidence

    1. Skanda Purana/Kashi Khanda/ Dandateertha mahatmya

    2. Kurma Purana/5th Adhyaya/ Srimushna mahatmya

    Finally no other Acharya, except Madhwa have openly said with proof that they are avatara purusha’s and of which Avatar.

    Humble Regards
    Hari

    Liked by 1 person

  5. blessed we are to learn through you

    Like

  6. Gaudiya school has routinely added stories to puranas that anyone is bound to ask – Is ths sloka quoted you in the standard version of Vayu purana? How are you convinced that this is not an interpolation. I am not doing a vitanda here…just a genuine question.

    Like

    • When can an allegation of interpolation be true or justified ?
      1.it can be valid when there is deviation in the subject matter discussed in a purana !
      2. when there is no such statements available to support it from other puranas and most importantly vedas ..

      let us examine the first point … the PURANA quoted is VAYU PURANA ..
      the subject matter is VAYU AVATARA . if VAYU avatara is not discussed in VAYU purana where will it be discussed .. Suppose if someone is talking about SHIVA in SHIVA purana then there is no deviation in topic but if the discussion is about some yenkanna … yenkappa in SHIVA purana .. then we can say how yenkanna is related to SHIVA purana it seems inetrpolation ..

      GAUDIYAs put whole lot of worldly things in BHAVISHYOTTAR purana .. which is irrelevant to subject matter of the Purana so such allegation can be upheld …

      BUT in VAYU purana if VAYU is discussed his avatara is discussed than there can be no ispute .. HANUMAN BHEEMA are known as VAYU avatara and are supported by VEDAS RAMAYANA MAHABHARATA .. so interpolation cannot be alleged ..

      now turn to point two .. IS this statement available only in VAYU purana ..
      Like whatever Gaudiyas talk about Chaitanya etc .. cannot be seen in other Puranas so allegation of interpolation can be upheld ,.,

      BUT the Vayu AVATARA is discussed in GARUDA purana ..NArsimha Purana also ….Finally BAlitha sukta and other rigveda ruks also praise MAdhvacharya ..
      There are series of Great SAINTS who have time and again reiterated the facts that MADHVACHARYA is VAYU …

      SO there is pramana in VEDA
      there is PRAMANA is agama
      there is pramana in purana
      there is pramana in itihasa [ MAHABAHRATA RAMAYANA ][ about bheema Hanuman being VAYU ]
      there is pramana in sahitya [ dasa sahitya , literature of MADHVA saints ]
      there is pramaana in tradition in paramapara .. ie tradition of 800 years old .cannot be brushed aside

      so with strong pramanas such allegation of inetrpolation does not stand ./.

      Liked by 1 person

  7. Madhvan said:

    Adarniya acharya

    Arya samaj quotes :

    Andatamah pravishyanthi ye sambuthimupasyathe|

    Tatho bhooyah iva the tamo ya u sambhuthyam rathah||

    Those who worship unmanifested prakrithi in place of God fall into darkness, but those who worship the manifested prakrithi such as earth, trees, stones, and other inanimate objects fall into still deeper abyss and suffer heavily.

    They say that whoever worships idol/prakrati will go to hell .

    Madhvan

    Like

    • @Madhvan

      Can you please provide reference from where arya samaj picked up these lines from? When we worship idol, we do not worship the inanimate object made out of wood, stone, etc… We do aavahana of LORD into the idol and worship LORD as present in the idol… then again there are proper rules for idol worship, we should not worship GOD present in every inanimate or animate thing that we see… and not all inanimate objects are the same…

      Among trees Aswattha vruksha is LORD, so we should worship it… but we should not worship every tree we come across.. Among stones, saligrama is manifestation of LORD, so saligrama is worshipped, but all stones we lay our eyes on should not be worshipped… LORD as present in earth should be worshipped by drawing rangavalli…

      Idol worship with proper niyama, bhakti and anusandhana does not lead to hell, it protects one from hell.

      Guruvarya please correct me if I did this khandana wrong…

      Liked by 1 person

  8. Poojyulaina Guruvugaariki pranamamulu.

    Guruvaryaa, excellent compilation of avataras of Mukhyaprana devaru… analysis of meaning of ‘Hanuman’ reminded me of another popular shloka on Hanuman ji which also is in sync with your explanation…

    Manojavam maaruta tulya vegam jitendriyam BUDDHIMATAM varishtam |
    Vaataatmajam vanarayudha mukhyam Shri Raama dootam sirasa namaami ||

    humble pranams

    Liked by 1 person

  9. brbr2011 said:

    acharya

    what is the meaning of madhwa?

    Badrinath

    Like

  10. Om Om Namo Narayanaya Om
    Om Shri Gurubhyo Namaha
    Om Shri Raghavendraya Namaha

    Pujyaya Raghavendraya Satyadharma ratayacha
    Bhajatam Kalpavrksaya Namatam Kamadhenave

    Dear Guruji,

    Its a beautiful blissful post. I have a question though. Acharya himself has told that paramamukhya artha for all Vedic words is Shri Hari Himself. Can you please enlighten us how the same words used to praise Mukhyaprana (Pratyaksha Brahma) praises Shri Hari primarily. When Shri Hari-vAyu is praised together, it will be more joyous and blissful to read. Besides isn’t Shri vAyu so selfless, that he would not accept anything in praise of himself (not even a word) without his Master, Lakshmipati, praised first in every word. So please explain also vAyu stuti in this perspective. You would bless us all by these translations.

    Mukhyaprana antargata Shri Lakshmi Narasimha Shri Krishnarpanamastu.

    Liked by 1 person

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