Hitherto Unknown Secrets !

Archive for the ‘tartamya’ Category

MADHVACHARYA – The AVATARA OF BHEEMSEN !

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

Nadi Tartamya – heirarchy among rivers !

srigurubhyo namha

  1. Ganga
  2. godavari
  3. Krishnaveni , swamichandrapushkarani , manas sarovar , kaveri ,saraswati
  4. sarayu , tungabhadra
  5. kalindi
  6. narmada , sindhu sarita , bhavanashini
  7. kumudvati
  8. malapaha
  9. tamraparni
  10. Bheemarathi , manjula , pinakini  , all the rivers that merge in ocean are equal to bheemrathi
  11. others which do not merge in ocean are lesser
  12. taTaka
  13. other Pushkarini , devaakhata
  14. vaapi
  15. kuupa

when giving arghya to one nadi other nadi should not be mentioned …

This nadi tartamya by SHree RAGHAVENDRA swamy teertha appears in bramhanda purana .

krishnarpanamastu …

Vaishnava Stotras for women and Non-Dwijas !

Srigurubhyo namaha

convention

a aa e ee u oo ae ai O ou

k kh g gh

ch Ch j Jh

p ph b bh m

ta th d dh n

Ta Tha D DH N

ya ra la La va sh Sh sa ha Ksh tra gny

Note :The following shlokas can be recited by anyone irrespective of shuchi asuchi and caste creed and nationality and gender ….at all times and yet results will be guaranteed ……

…………………………………………………………………………………………………………………………….

Narsimha Stuti

laT laTaa laT laTaa LaTkaTisi vanajanDa | kaTah paT paT puTutkaTadi bichchu taliralu | puT puTa putanegadu chirihrutta pa | lkaTakaTa kaT kaDidu roShadinda | miTi miTi miTane raktakshiyalli noDi | taTitkoTi OOrBhaTaga aarBhaTvaagiralu KuTil rahita vyakta vijayaviTTHala shakta | diTa niTil netra surkaTaka paripalaa ||

नरसिंह स्तुति
 
लट लटा लट लटा ळटकटिसि वनजान्ड | कटह पट पट पुटुत्कटदि बिच्चुतलिरलु | पुट पुट पुतनेगदु चिरहृत्त प | ल्कटकट कट कडिदु रोषदिन्द | मिटि मिटि मिटने रक्ताक्षियल्ली नोडि | तटित्कोटि ऊरभटग आरभटवागिरलू  कुटिल रहित व्यक्त विजयविट्ठल शक्त | दिट निटिल नेत्र सुर्कटक परिपाला ||
 

Durga mantra

durge haa hey ho haa: durge mangaLa durge | durgati koDadiru vijayaviTTHala priye ||

 
 दुर्गा मन्त्र
दुर्गे हा हे हो हा: दुर्गे मंगला दुर्गे | दुर्गति कोडदिरु विजयविट्ठल प्रिये ||

durga stotra

durgaa durgeye mahaaduShTajana samhaare | durgaantargata durgey durlaBhe sulabhe | durgamvaagide ninna mahime bomme | bhargaadigaligella gunisidaroo | swarga bhumii paataaLa vyaaputa devi | vargakke meerida balu sundari  | durguNadavar Bhadhe bahaLavaagide taayii | durgatihaare naanu peLuvade | durgandhavaagide sansruti noDidare | nirgama na kaNenamma mangaLaange | durge hey durge mahadurge bhudurge viShNU | durge durjaya durdaksh shaktii | durgkaanan gahan parvatghor sarpa | gargar shabda vyaaghra karaDi mrutyu | varg bhoot preta paishaach modalaad | durgaNa sankaT praaptvaag | durgaadurgey yendu uchchaswaradinda | nirgaLitnaagi omme koogidroo | swargaapavargadalli hariyoDane iddaru | surgaNa jaya jaya vendu pogaLutir | kargaLindali yetti saakuva saakshibhoote | nirguDHidante  loka leele ninage | swaragangajanak namma vijayaviTTalananghri | durgashrama maaDi badukuvante maaDu ||

दुर्गा स्तोत्र
दुर्गा दुर्गेये महादुष्टजन संहारे | दुर्गान्तर्गत दुर्गेय दुर्लभे सुलभे   | दुर्गम वागिदे निन्न महिमे बोम्मे | भरगादिगलीगेल्ल गुनिसिदरू | स्वर्ग भूमि पाताल व्यापूता देवि | वर्गक्के मीरिद बलु सुंदरी  | दुर्गुणदवर भाधे बहळवागिदे तायी | दुर्गतिहारे नानु पेळुवदे | दुर्गन्धवागिदे संश्रुति नोडिदरे | निर्गम ना काणेनम्म मंगलांगे | दुर्गे हे दुर्गे महादुर्गे भुदुर्गे विष्णु | दुर्गे दुर्जय दुर्दक्ष शक्ती | दुर्गकानन गहन पर्वतघोर सर्प | गर्गर शब्द व्याघ्र करडि मृत्यु | वर्ग भूत प्रेत पैशाच मोदलाद | दुर्गण संकट प्राप् त्वाग | दुर्गादुर्गेय येन्दु उच्चस्वरदिन्द | निर्गळितनागि ओम्मे कूगिद् रू| स्वर्गापवर्गदल्लि हरियोडने इद्दरु | सुर्गण जया जया वेन्दु पोगळुतिर | करगळिन्दलि येत्ति साकुवा साक्षीभूते | निर्गुढिदन्ते  लोक लीले निनगे | स्वरगंगजनक नम्म विजयविट्ठलन‍ँघ्रि | दुर्गश्रम माडि बदुकुवन्ते माडु ||

Panchamukhi hanumaan stotra

kapimukhamapi poorvam dakshiNe naarsimham | garuDamukhamapi pashchaaduttare sookaraasyam || hayavadanamatordhvam chintayet vaayusunoom | sakalduritaharam sriiraamadootam shirasaanamaami ||

पंचमुखी हनुमान स्तोत्र

कपिमुखमपि पूर्वम दक्षिणे नारसिंहं | गरुडमुखमपि पष्चादुत्तरे सूकरास्यम || हयवदनमतोर्ध्वम चिन्तयेत वायुसुनूं | सकलदुरितहरम
श्रीरामदूतम शिरसानमामि ||
 

rudra stotra

dhavaLagangeya gangaadhar mahaalinga maa-| dhavan torisayya gurukulottunga || archisidavarigebhiShTaya koDuva | hechchina aaghgaLataridu bisuDuvaa || duShcharitagaLella doordalliDuvaa na-| mma chyutagallada asurara baDivaa || maaranna gedda manoharmoorti | saar sajjanarige Shubhchakravarti || DhaaruNiyaoLage tumbida ninna keerti | muraariya torisayyaa ninage sharaNaarti || chinna prasanna shreehayavadananna | anudin nenavante maaDo nee yenna || anyanallavou naanu guruvemba ninna | innadaroo tOrO hariya mukkaNNa ||

रुद्र स्तोत्र
धवळगन्गेय गंगाधर महालिन्ग मा-| धवन तोरिसय्य गुरुकुलोत्तुन्ग || अर्चिसिदवरिगेअभिष्टय कोडुव | हेच्चिन आघगळतरिदु बि सुडुवा || दुष्चरितगळेल्ल दूर दल्लि इडुवा न-| म्म च्युतगल्लद असुरर बडिवा || मारन्न गेद्द मनोहरमूर्ति | सार सज्जनरिगे शुभचक्रवर्ती || धारुणियओलगे तुम्बिद निन्न कीर्ति | मुरारिय तोरिसय्या निनगे शरणार्ति || चिन्न प्रसन्न श्रीहयवदनन्न | अनुदिन नेनवन्ते माडो नी येन्न || अन्यनल्लवौ नानु गुरुवेंब निन्न | इन्नादरू तोरो हरिया मुक्कण्ण ||
 

Gauri stotra

bhadraaNi dehi me gauri gauri | bhadraaNi dehi gauri rudraaNI bhooryaabharaNi || garvaadi nirmitaani durvaas sukhdaayini | sarvaaNi paatakaani sharvaaNi Bhinditaani || ambhojanaabh sahit rambhoru shambhudayite | gaambhirya suguNa sahite kumbhodbhavaadi vinute || indivaraabhanayane vandithayavadana | kundakuDmalardane chandrasahasravadane ||

 
गौरी स्तोत्र
भद्राणि देहि मे गौरी गौरी | भद्राणि देहि गौरी रुद्राणी भूर्याभरणी || गर्वादि निर्मितानि दुर्वास सुखदायिनी | सर्वाणि पातकानि शर्वाणि भिंदितानि || अंभोजनाभ सहित रंभोरू शम्भुदयिते| गाम्भिर्य सुगुण सहिते कुम्भोद्भवादि विनुते || इन्दिवराभनयने वन्दित हयवदन | कुन्दकुड्मलर्दने चंद्रसहस्रवदने ||
 

raaghvendra stotra …

raaghavendra raaghvendra raaghavendra paahi maam |  raaghavendra raaghvendra raaghavendra raksha maam ||

राघवेन्द्र स्तोत्र …
राघवेन्द्र राघवेन्द्र राघवेन्द्र पाही माम |  राघवेन्द्र राघवेन्द्र राघवेंद्र रक्ष माम ||
 
 
अच्युताय नम: अनन्ताय नमः गोविन्दाय नमः अच्युतानन्तगोविन्दाय नमः

Benefits of shloka

These are all stotras very powerful to be recited when in danger of enemies ,….abhichara and stiff resistance at work place …. much hurdles in getting accomplishments …. when troubled harassed by evil people …. when discriminated by superiors …. attrocities of powerful …. when in acute loss of wisdom words and when limbs fail ….. when life is in danger ….. when in debts …. when spouse is not under control …. when abused by in laws ….. when one wants to leave a  bad company ….. when a son is not obedient ,.,…. when in foriegn countries …… when one wants cleanse oneself of sins ……

in all such situations these stotras which are very ugra and brings downfall of the opponents within short time …. enemies give up and fall on feet ….. some will earn from their enemies too ,…. those who recite this shlokas will speak unabshedly in courts and gathering even though inimcal …
one will get extra daring attitude and be  shelter to others …..

there are many benefits of this hslokas if it is done continuously for 108 times in a day for seven days …. eleven days … 21 days …. one month and one year .. one gets many unimagined results that is called as anusandhana and anushthana …… even women and non bramhins can gain siddhi by doing parayana these shlokas

krishnarpanamastu

Hindi transliteration courtesy Smt SHUCHI SHUKLA

Nitya Shrimanta Hanumanta ! – Kartru Tartamya

Shri Varaha Swamy says ” 20000 namaskara phala will be obtained by the one who lights 1 Lakh diyas to Hari , each diya should be dipped into  ghee . Half of this phala will come to those who dip it in the oil . If not dipped then only 1/4 th phala will be obtained . If cotton is brought from outside than the one who donates cotton gets phala as per his dana to the extent of half phala .Sudras and women if they have made namaskaras then 1/10th tarpana should be given ,and 1/100 times homa should be done , 1/1000th number bramhins should be fed . If done in this manner they will get twice the phala .

When someone employs a bramhin to do the one lakh  homa with ghee and til , he is known as yejamana , he gets 50000 namaskara phala if appropriate dana is given to the bramhin else no phala comes to him . If dana is made then yejamana gets 3/4 phala and 1/4 gets destroyed .

If yejamana is too weak and ridden with ill health then  y employing the bramhin , he may get complete punya – 1/16 th which gets destroyed ,

Women do not have right to perform any vedic rituals . So japa homa etc should not be done by them . If stree shudra engage in japa homa etc themselves or employ other stree shudra etc ,they will not get any phala out of it .

pradakshina namaskaara lighting of diyas should be done by the women and shudras themselves and homa tarpana etc they should get it done by the bramhins. In this manner they will not get any dosha . [ all those who do not have sanskaara come under shudra category ! as by birth everyone is born shudra only sanskaara makes them a dwija ]

When a one lakh vyahruti homa is done , one should  give as dana a wheat grain sized gold for every 1000 japa . By this 3 parts of punya will go to the yejamana . so for 1 lakh japa 100 grains of gold should be given as ideal dana .

If yejamana is Dhanik [ rich man ] then he should give twice the said dana . If yejamana is MAHADHANIK then he must give thrice the dana to get the 3 parts punya .

If yejamana is daridra then he should give half the dana . If yejamana is atidaridra  then he must give dana as per his capacity .

VARAHA rupi HARI continues :

Women should do austerities like vrata niyama etc only after taking the permission of their husband.

  • A mother can do austerities for a son ,
  • a wife can do austerities for her husband ,
  • a son can do for parents ,
  • a upadhyaya can do for his students ,
  • a poshaka [ guardian , caretaker ] can do austerities for his ward .
    But all of these should do the austerities by taking the permission of a bramhin , then they do not get any dosha . But they must do the austerities and then surrender the punyasanchaya that comes with it to the yejamana .
  • When mother is doing austerities , son is the yejamana ,
  • when wife is doing austerities husband is the yejamana
  • when upadhyaya is doing , student or abhyarthi is the yejamana .
  • anybody employing a bramhin is yejamana because bramhin is  a universal teacher .
  • By donating the punya sanchaya with the uddesha of yejamana , yejamana gets half punya of the austerities .
  • and the kartru will get 1/3rd punya ie mother wife upadhyaya etc will get 1/3rd punya .
  • If yejamana himself gets this done by someone other than the above mentioned kartru , then he gets only 1/4th punya . But if the kartru is well versed in vidhi then he gets half the punya .
  • If kartru [ the doer of austerity ] after getting permission from yejamana and promise of the austerity , if he does not do the austerity sincerely or abruptly messes with austerity , then kartru does not get any phala of the austerity .
  • However the yejamana gets his due of 1/4th phala  as according as the bramhin’s capacity ,despite lapse , if he resorts to proper dana .
  • If on account of greed of dana and out of curiosity or fun , bramhin agrees to do the austerity and lapses , he gets sins[ of yejamana and additionally the sin of lapse ] on account of it .after accepting the dana .
  • And the entire punya of his austerity [ till the moment of lapse ] goes to yejamana .
  • Marana etc karma if one resorts to and accepts the shulka [ fees ] for such abhicharik karma , such a bramhin is dwijaadhama .
  • This dwijadham gets 1/4th of the sin of abhichaara .
  • The acharya who suggests such abhichara gets half the sin .
  • yejamana gets complete sin of the abhichaara .
  • In this manner sins go on multiplying with every member included .it never gets nil and one suffers forever .
  • Whether one participates with enthusiasm or unwillingly sins will be definitely accrued , unwilling will get half of the willing .
  • Other sinful activities also bear the same sins , so one who desires progress and happiness , must never indulge in abhichara
  • By selling ved mantras if a bramhin earns money , then to mitigate the sin out of it , he must donate 1/4th of his earnings to get relief from vikrayadosha .
  • If the said bramhin is daridra then he can donate 1/4th , if he is atidaridra then 1/8 should be donated from his earnings , if mahadaridra then 1/16th .
  • If bramhin is dhanika then he must donate half of his ill earnings
  • if the bramhin is mahadhanika then he must donate 2/3rds to achive dravya shuddhi .
  • This should be always resorted to whenever one gets dushta dana Note : [ in kaliyuga dana is made by accepting some work from the reciepient so all shulka [ fees, salary ] is dana only . in previous yuga dana was given as at home as gift .] so all earnings which are not as prescribed by veda ie not in accordance with varnashrama dharma is dushta dana only . one  partakes sins of yejamana ie employer ,contractor or master .
  • In all dushta dana the above mentioned krama should be maintained to achieve dravya shuddhi , [ if this is not resorted to then one gets sins of employers and as employers in MNC are mletchas or contractors are mostly mletchas yavanas , their vishnu dwesha sins and panchapataka is shared by the salaried . this has increased in the miseries of the workers in these establishments which is evident from rising separation , divorce and murders and other harrasment cases ]
  • dravya shuddhi will avoid such mishaps occuring on account of sins of dushta dana .
  • When for money if one does homa etc then also such a krama should be followed .
  • If austerities are done for the others and one gets wealth out of it then by donating 1/8th of such belongings one gets free from the dosha .
  • Daridra and atidaridra can resort to half of it to get the relief .

Listening to all these issues DHARANI DEVI asked

hey dev! Whom we should call as daridra in this world ? Who are Dhanikas ,who are madhyamas [ middle class] ? who is mahadaridra and who are mahadhanika ? How should be shulka [ fees ] given in punya karya ? kinldyenlighten me ? ”

Shree VARAHA deva says ” A vipra who is engaged in sadachara [ austerities ] and who is a kutumbi [ having family ] and stithpragnya yet does not show any interest or is not keen in amassing wealth [ dhanarjanparanmukha ] is daridra .

one who earns easily the dhan and dhanya sufficient to feed his family for a year and does not have any loans is madhyama .

One who has capacity to increase the moola dhana apart from the dhana dhanya required to run the family year long is dhanik .

If one has dhanadhanya sufficient to run a family for two years and some moola dhana , he is knwon as dhanyatara .

More than dhanyatara is dhnayatam . If one earns sufficient grains only ,for a year for family  but does not have moola dhana he is known as Veera .so goes veeryatar and veeryatam .

The amount of money required to run a family for a year is known as mooladhana. so a dhanik should have mooladha plus grains worth a year . ie his family should run for  a year easily yet he has equivalent mooladhana as well .

Whatever is apart from mooldhana [ extra earnings of money ] is known as actual dhana .

One who has twice the amount of mooldhana apart from basic  mooldhana , he is known as dhanyatar. One who has more than the previous is known as dhanayatam .

Dhani and dhanyatar are known as madhyam [ middle class ] in a affluent nation .

dhanayatam is a rich man . similarly veera veeratar are madhyamas as well . Veeratam is dhanika.

One who has twice the capabilities of dhanika is mahadhanika .

  • similarly a veera who has capability to feed 100 families is mahadhanika .
  • one who can support 1000 families is NRUPA .
  • a little more is Samant
  • More capable [ ie of supporting more families] than samant is known RAJA.
  • One who controls and feeds and supports the families residing over 5 yojana [ 40 sq miles ] is known as  Samanta .
  • 50 yojana control is known as KING RAJA . a king must control atleast 400 sq miles of kingdom .
  • A MAHARAAJ  controls the area of  500 yojana  .
  • Ten times bigger kingdom is that of RAJADHIRAAJ [5000 yojanas= 40000 sq miles ie circumference of the modern earth ]
  • Ten times more is the one who is known as CHAKRAVARTI [ a earth is not enough for chakravarthi ]
  • half of madhyam is daridra . and half of daridra is mahadaridra .
  • so all those who do not have enough money to support their families for six months atleast are all daridras , and those who cannot support their families for three months in advance . are mahadaridras , and lesser than this are known as AKINNCHAN
  • note [ salaried class today does not even have capabilities to support the family for a month so we are all mahamahaakinchanas garva yattako ninage pamara manuja ]
  • Those desirous of punya should do godana , Dhanika onwards each should do greater godana by the factor two .
  • Mahadhanika should do godana of the cost of 32 masi gold . Nrupa 48 masi gold . Raja 64 , Maharaja should do 4 karsha gold and chakravarti 8 karsha .
  • Madhyama should give go of the cost of 160 grains .
  • daridra 80 grains
  • mahadaridra 40 grains
  • akinchana 20 grains .
  • Suvarna dana and shulka should also follow this krama .
  • Now we shall describe shulka
  • when bramhin does  1000 japa , yejamana if not capable he should give 12 ser of the wheat grains .
  • BUT ONE WHO TELLS MY[ VARAHA DEVA ] STORIES ,to him one SHOULD NOT  give any shulka , because by giving the punya to the listeners audience , LORD VARAHA gives him the shulka in the form of adrustha so , the shulka reaches him .
  • By telling the stories of the lord  when audience praise the vachak out of happiness , that praise is itself the fees from the audience , this gives vruddhi to the speaker /writer in all directions because it is me out of happiness , pleased with him praise him through the audience . This is itself a good omen and fees that reaches him as destiny .
  • If the audience and the lecturer both are nishkaami then both get mahatpunya .
  • one who gives grains to such bramhins engaged in the katha shravan adhyayan , such people are known as poshaka , Such poshaka will get punya as long as the grains donated by him stays in the house of bramhin and as a bonus he gets the half of the punya thereupon on every lecture made by the bramhin .
  • Vedadhyayan and bramhamimamsa pathi bramhin if his family is supported by a anyone , until the support exists , all the punya done by the bramhin , half of it will belong to the donor .
  • If someone gives  a bramhin even before asking the favour , he gets one fourth of the punya of the bramhin , but if one gives after asking , then he gets 1/6th only .
  • But after asking , even if capable if yejamana does not give the bramhin , then bramhin takes away all the punya of the yejamana .
  • If someone returns with empty handed with broken heart from the house of yejamaan , he gives his all sins to yejamana and takes away all his punya ,
  • BY Insult a bramhin gets tapovriddhi . By sanmaan a bramhin loses his punya and tapah bala . So if someone badmouths insults a bramhin , its a good day for the bramhin as the abuser takes away all the sins of bramhin . on the contrary when someone praises the bramhin , he walks away with all the punya of the bramhin .
  • So insults and daridra are bhooshana to a bramhin it increases his strength .
  • so to obtain good punya and increase in favours one must always look after bramhins and satisfy them . bramhins who do auserities for the yejamana ,
  • After seeing  Bramhin one must get up and with words deed and mind one must pay respects and give him seat with respect , this is sanatan dharma [ so says VARAHA GOD ]
  • One who abides by such rules , such yejamaana will always flourish with grains and money , water , lands and sweet speech and truth remains always in his house ,
  • By whatever is got through labour and hardwork if given to yachaka , why should it not bring prosperity ? definitely it will bring .
  • EARNINGS good or bad , if a part is given to Bramhins it cleanses one of the sins and dhana shuddhi is obtained .
  • If one gets  work done by the bramhins and then gives him some money then it is not known as dana but it is known as shulka .,
  • animals  birds ,snakes and reptiles if they feed their own belly it is not  a surprise . But very difficult to obtain this human life if in this human life if a BRAMHIN is not satisfied then it is  a surprise .
  • I have [ Varaha deva says ] two types of idol manifested , one is moving and other immovable . I reside in this idols , shaligrama is achala pratima and BRAMHIN is a achala pratima . VEDAS declare BRAMHINS as mouth of the LORD .
  • In this world people eat through mouth and get satisfied , So feeding bramhins is akin to satisfying HARI.
  • so feeding on paurnima , amavasya and specially DWADASHI fetches more punya .

This way world is divided into various tartamya of richness and daana gets static phala ,

Rich is one who has capability to get desired . In this world we do not see any rich getting his desired . EVEN if temporarily one gets desired the very next moment desired gets destroyed , So at all time we are not rich , Our richness wealth is incomplete and temporary ,

But everlasting fulfillment of desire and achieving accomplishing whatever desired is very natural to HANUAMAN when everyone was down fighting ,struggling with life desirous of medicine , no amount of wealth could come to the rescue ,neither for rakshasas nor the vanaras . though LANKA was full of grains and gold , the situation demanded a wealth of different kind , . and even if knowledge of this wealth existed , it was not accessible . BUT  HANUMAN could access sanjeevani and give life to many , a life to enjoy wealth .  He is the one who brought the wealth of the golden ring[ wealth of Hari samarpana gyana ] to seeta [the jeeva ] . a welathy only  can give wealth , and such a wealth like ring of SHRIRAMA can be given only by NITYA SHRIMANTA HANUMANTA !

HANUMAN the ever wealthy MAHAMHADHANIKA CHATURDASHA LOKA SARVABHOAUMA !

krishnaarpanamastu .



Drishti – The Possesion -1

When there is an association /aspect between bhadak adhipati /sthana with lagna lord / seventh lord there is Drishti badha . The person is possessed .If the sign is movable then the person is possessed by Devatas .

  • The sun governs Rudraganas ugradec and naga graha[ saiva bhuta]
  • moon – kinnara yaksha , pisacha[ dharma]
  • mars – rakshas bhuta bhairav [ subramanhya , bhairava]
  • mercury – attalas , devata [ gandharva ,siddha chanur ]
  • Jupiter deva grahas naga[ bramhan varga, deva , trimurti]
  • venus- yakshee matruka , naga [bramha rakshas , deva , indra]
  • sani- nisteja ,bhasmak, kshudra vidya ,kashmala ,sasta kirata [pancha bhuta ]
  • rahu – pisacha , naga ,sarpa ,pannaga[ sesha ]
  • ketu – preta , pitru [ ganesha , garuda ,marut ]
  • gulika – abhichara preta .

If bhadaka is aspected by benefics the devatas will do good and increase happiness , fame and victory.

If aspected by 6 , 8 th ,there will be harm .

These grahas usually attack people at , mines , tombs , parks , temples[ crowded] , water tracts , tanks which are not known , pleasure places , ,wild animals habitat , multistoried elevations , cowsheds , ,stables , bazaars , anthills , deep forests , millitary barracks , war zones , high walls , malls , deep caves .

When Deva grahas possess one’s strength increases , his eyes becomes numb and watery with radiance coming out of it . He frequently takes bath , performs poojas ,wears garland and is fond of milk and sweet preparations . he is unusually strong and speaks extra ordinarily . his presence oozes charm and luck to the surroundings . such people when they enter someones house , there suddenly comes a good news to the house owner , or they get windfall gains . when they enter a shop suddenly empty shops get full customers .a quarrel is resolved and is people in general get their problems solved when they come into contact of such person .

such people have very fast moving eyes , subtle expressions and extremely radiant and strong . well dressed and completely attractive with clear and loud voices, such people always win over others and perform extraordinary deeds. Sometimes these deeds defy their natural abilities.

When Satyaki faced Karna in the battle of Mahabharta He suddenly grew stronger and larger and his attack was so ferocious that Karna had to flee the battle , this was due to the possesion of Garuda in Satyaki as Satyaki himself could not vanquish Karna . The momentary Presence of Garuda made him most powerful warrior for that moment .

Ghatotkach troubled Duryodhan and Karna relentlessly to the point both wre exhausted and ran for cover because of presence of Rudra and Nirutti .

Abhimanyu defied all logic in facing all the kauravas put together on a single day due to resence of Indra , kama , moon , and Vayu all together .

Arjuna by himself could never face Ashwaththama the latter being superior in warfare , But in Mahabharta Arjun whenenver faced Ashwaththama , Arjun was possesed by Sesha which enabled him to better Ashwaththama .

Dhritarashtra was incarnation of Hu Hu gandhrava and Pandu ha ha gandharva . But both had special possesion by maruts to conquer entire world , Dhritrashtra could have divine vision whenever Maruts possesed him .

Dronacharyaa was incarnation of Brahaspati but could teach [Indra-Arjun , Bheema -vayu ] because of Possesion of Bramha in him ] This entitled him to be respected by Bheemasen .

Though Balarama is incarnation of Sesha he could teach Bheemasen gadayudha because of presence of Swetakeshi Narayana . Because of this presence Balaram was also considered as Avatara .

Pancha Pandavas had the possesion of Pran apan vyan udana Vayu along with VasudeV , Sankarshana , Aniruddha ,Pradyumna .Since Nakula and sAHADEVA were single soul with two bodies they had similar possesion.

This possesion kept them together and bonded.

Strange are the ways of Lord that can never be deciphered by ordinary human beings.

krishnarpanamastu

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