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Rayar Mrittika mahima – Gyaan Bhakti Shree:Punya Vardhana : – Mey Syadbhayapaha !

Bahgavata says Prahalaad always advised to anoint oneself with dust below the feet of Gyaani .. this dust should be applied as abhisheka to all the body … body should get drenched with the Paadkanjarajas  [ yatpaadkanjarajasa paribhooshitaanga ]

Just as we adorn our body with beautiful gold ornaments and feel happy .. so also we must adorn [ paribhooshan ]  with the dust [ rajas ] of the feet of ANSHA of PRAHALAAD raya RAYARU or the mrittika of RAYAR brindavaan .. This will be the true alankaara for the body …

Yatpaadpadmamadhupaayit manasa – those who are intoxicated by the honey of the lotus namely feet of RAYARU … and even in such intoxication still aspire for more honey and the mind is still concentrated on the lotus feet in aspiration …

Yatpaadpadma padma parikeertan jeerna vacha – Those who relentlessly speak about RAYAR mahima .. those whose tongue and words have exhausted in the praise of RAGAHVENDRA swamy and his greatness .. those who spend time in only such praises  these devotees of RAGHVENDRA swmay who live their life just by serving Raghavendra swamy , such devotees [ who have annointed with RAYAR mrittika ] , if Someone happens to see , all his sins gets destroyed like a DEnse Forest which has been ignited by the fire …just reduced to ashes [ like KHANDAV dahan ] …

If The devotee’s darshan[ glimpse ] can cause such an effect , Oh RAGHVENDRA , then You are served by these devotees day and night , what could be the effect of your seva and darshan .. and how much more could be the effect and mahima of the LORD NARSIMHA who is relentlessly served by you Oh GURUSARVABHAMA , It is beyond imagination …

Note – in the previous lines we have mentioned praises what are they ?

Oh RAGHEVENDRA you are sarvatantra svantantra –

IN the previous era , todays era and eras to come , , there were and are many a philosophies like Baudha charvaak etc ….infinite philosophies in vogue ..OUR GURU RAGHAVENDRA swamy knows all these philosophies from roots till the surface in its entirety and hence HE is known as SARVATANTRA SWATANTRA …

SREEMADHVAMATVARDHAN – the wealth of Moksha can be had by the shastras propounded by SriMadanandteertha .., our Guru has written many a commentaries on the ACHARYA’s philosophy like PARIMALA etc …and  brought to the fore to a gaining heights propagating  the philosophy of MADHVACHARYA …

WHile giving sanyaasa , the guru keeps his palm on the head of the shishya [ student ] …and then gives the upadesha of ‘PRANAV’ mantra .. with this shishya is initiated into sanyasaashrama … This is a new birth to a shishya ,.. just as we take new birth in this world , our previous birth’s relations , family wealth and belongings and all other sambandha cuts off …. similarly with this new ashrama the family relations cuts off …  thus a new beginning a new birth occurs … This begins with the placing of palm of the GURU …. so the shishya sanyasi is said to have been born from the palms of the GURU .. and placing the palm is giving vara [ boon ] so also the sanyasi is VARAputra … son out of boon of guru …

RAGHAVENDRA swamy is called asVIJAYEENDRAKARABJOTTHAM SUDHEENDRA VARAPUTRA by appanacharya … RAGHAVENDRA swamy son born out of [ vara putra ] boon of SUDHEENDRA TEERTHARU who in turn   was blessed by the palm of very dynamic VIJAYEENDRA TEERTHARU [ karsanjaat ]

GYAN BHAKTI SUPUTRA AYU YASHA  SHREE PUNYA vardhanah

Those who serve this great guru [ by having his padodaka , mrittika and serving his devotees ] one will get

  1.  HARI sarvottamatva gyana
  2. ..hari bhakti …
  3. a very good son and progeny [ grandsons included ] 
  4. to spend time in satkalakshepa [ better spiritual time pass ]  a long life
  5. much fame and much wealth to enjoy
  6. all along one will get much punya [ which will also ensure good next birth  , everauspiciousness in this birth , destroying day-to-day sins and mishaps o day starts with only good things  ]
  7. all the items and objects of enjoyments and collectibles souvenirs giving a worthy lifestyle
  8. what has been collected and obtained with hard work is of no use if it does not remain stable .. nothing remains stable if it is not increasing  so wealth and articles and pleasure objects one must always keep on increasing else it gets destroyed … So rayar seva keep on increasing our status wealth and earnings and amassed objects of desire
  9. All the mentioned above[ pleasures and good results ] if it is not obtained or is not up to mark or is failing or decreasing or is being hurt , wounded or partially suffered setback … causes lots of anxiety .. even if they are intact the fear of losing them lingers in the mind .. this fear is a great obstacle to the journey of life and also for peaceful existence …SHRIRAGHVENDRA who is best among the gurus ..who is guru for all the previously and presently known gurus … saves us from all these fear by destroying the possibility of angst .. and instilling the confidence of gain pleasure and prosperity  …. [ SHRIGURURAGHVENDRA YATIRADGURURMESYADBHAYAPAHA ]

krishnarpanamastu

Dustaapatraynashino- Padodaka Mahima !

GURURAYAR PAdodaka – water which has touched the feet of RAYARU ….

When Chakravarti BALi agreed to grant three steps of land to Lord VAMAN … VAMAN [ a dwarf avatara ] of VISHNU instantly turned into a gigantic multidimensional Avatara of Vishnu namely TRIVIKRAMA ,,, Shri Trivikrama when he raised his foot to cover entire antariksha …. his feet went high above the Bramha loka and touched the edge of BRAMHANDA above …His toe as it pierced the BRAMHANDA Kharpara  , SHUDDHODAKA [ APATATVA] water  that prevails outside Bramhanda rushed inside the Bramhanda from the crack that appeared in the BRAMHANDA outer cover due to Toe of VISHNU …

As the water rushed inside , it brushed past the feet [ washing it along ] of LORD TRIVIKRAMA and flew like a river into the BRAMHANDA in various LOKAS … This river came to be known as GANGA …

Just Because it has originated from the feet of LORD VISHNU it is PADODAKA of VISHNU and is very sacred for this reason …

Various other rivers are also sacred for other reasons … These rivers purify the person who takes bath in it .. it cleanses them of their sins if one takes bath or touches it or simply remembers them in heart ..

On a special occasion these give immense PUNYA … if someone takes bath three times  a day everyday . his punya is seamless .. there cannot be any other punya equal to it ….

2. But taking water after washing a feet of Veda bramhana is supposed to give  more punya then trikaal snana in the rivers like GANGA and others ..

3. The originator of GANGA and desireless LORD Krishna has aptly demonstrated this in RAJSOOYA yagnya in Mahabharat by washing the feet of bramhins himself and sprinkling it on his head … thus sowing the importance of Bramhana Padodaka ..

4. Bahagavat also says ” teerthe kurvanti teerthani swatmasthena gadabrutha ”  that even GANGA and other teerthas rivers also become pure by the touch of those bramhins who always are engrossed in the dhyana of SHRIHARI …

5. The Brundavana of RAYARU has sannidhi of all the DEVATAS from BRAMHA to Agni ..It has 700 saligramas and also all the nadi abhimani devatas are present in it ..  The water when poured over it for Abhisheka gets the sparsha of all rivers making it equivalent to all rivers .. along the way it touches the feet of HAYAGREEVA and all the other devatas … making it even more sacred … finally It washes the feet of Sri RAGHAVENDRA who is ever engrossed in SHRIMAN MOOLRAMA and hence it is even most sacred enough to purify GANGA herself …[ that is the reason why RAYARU himself is known as RAGHAVENDRATEERTHA as it purifies teerthas themselves the saint is teertha himself ]

so also as per BAHGAVATA vachan it is conclusive  RAYARY Padodaka is sacred and manifold times imparting punya than trikaal snana sandhya in the river GANGA and other rivers all through the life ….

There are three types of TAPA [ kashta , difficulties, miseries etc ] .

  1. AADHYATMIK Tapa
  2. AADHIBHOUTIK Tapa
  3. AADHIDAIVIK Tapa
  • The diseases and difficulties  arising inside the body are known as Adhyatmik tapa
  • The difficulties like dog bite , donkey kicks , accidents are Adhibhoutik tapa these are external to body
  • The difficulties arising due to excess rains tsunami famine earthquakes etc are adhidaivik tapa

Again these tapas are of two kinds the above mentioned are malevolent tapas … these can be benvolent as well …benevolent tapas are

  • The difficulties experienced during Upavas like EKADASHI etc is Adhyatmik tapa
  • the difficulties during panchagni tapasya etc are Adhibhoutik tapa
  • The difficulties caused by Devatas to Rantidev , Harishchandra etc are Adhidaivik tapa

These later tapas result in the purification of mind and finally lead to MOKSHA ..These are Uttamatapatraya.. The opposite to these are known as DUSHTATAPATRAYA.

The dustapatraya of devotees are destroyed by the sevana [ by sprinkling drinking of ] Rayar PADODAKA ..

THere are many types of VANDHYA – [ women having no children ] ..

  • some do not conceive early ..
  • some frequently undergo miscarriages
  • some give rise still-born baby again and again
  • some give birth to one child  and then stop conceiving
  • Some get children after long time late in their life
  • Some absolve the sins of previous life or janmantar sins by prayashchittas like HARIVANSHA purana shravana etc and then conceive and get birth of child .
  • Some get children after prayaschitta [ vrata niyama upavasa japa homa havana etc]   and  medicines [ ayurveda ]
  • Some do not get children even after all the above …
  • the last one is known as MAHAVANDHYA ..

This MAHAVANDHYA too if they take with utmost devotion everyday without fail the padodaka of SHRIRAGHAVENDRA  will get a son [ MAHAVANDHYA suputraprado ] not just a son but an able UTTAMA putra ..

Some are handicapped by birth due to previous life sins .. some become handicapped by the sins in this very life ..All these people if they partake Padodaka will get their sins destroyed and regain their organs limbs etc … EVen if there are defects in the body or they will get resolved by regular sevan of PAdodaka ..They will be very strong and work ably thereafter .. [ those who feel shy of their personalities due to inabilities low confidence stammering vikruti etc all of them will benefit with optimum praiseworthy qualities by regularly taking the padodaka ]

If the tapatrayas are experienced out of bad placements of planets [ astangata neecha khala kopa vikala deena avasthas ] like shani mangal rahu ketu surya etc … or if the miseries are owing to BRAMHAHATYA abhichara , etc or due to some MAHAPATAKA terrible sins attacking again and again onto us[ grahamahapapaapahastam shraye ] .. all these difficulties will get destroyed by the PADODAKA of our Guru Shri Raghavendra

krishnarpanamastu

Parishuddha Bhakti Datva Doshaan hatva sa nah avyaat Guru RAGHAVENDRA !

One must get a satputra [ an able son ] to get absolved of pitru runa [ debt of forefathers ] . To live a carefree life one needs ample wealth and riches … These riches should not result in  pride [ durahankara ] but instead we must gain Nishchal bhakti [ unmixed devotion ] towards HARI … One who has this type of bhakti ,even if he has wealth and riches pride does not touch him .

The love towards GOD Hari is known as bhakti . This love should be infinitely greater than the love that we harbour towards other things . In whatever circumstances whether of good or of highest danger , this love should not cease nor should it decrease …Such type of PARISHUDDHA  bhakti comes by the  knowledge of HARI sarvottamatva .. Knowing that HARI is supreme , none is or was or will be ever equal or greater than Vishnu  is what is known as HARI SARVOTTAMATVA gyana …To get this knowledge one must have clairvoyant VIGNYANA …This Vignyana comes by relentless study under an able GURU and it increases by relentlessly imparting the knowledge to able students .

To teach as well as to learn one must have able body and speech .. Once a human body is acquired one cannot remain without karma even for a second . AMong these karmas ,sins are in majority as life passes .. And also as the body commences its journey it encounters diseases … As long as these diseases and sins exist [ or habit of sinning or sufferings from disease exist ] no learning or teaching is possible .. rather such a learning or teaching does not give rise to Vignyana …nor does it increase Vignyana which is chiefly responsible for Parishuddh Bhakti .. which gives real enjoyment [uninterrupted unabashed ] of progeny and wealth . Thus Oh Guru RAGHAVENDRA save us by destroying [ hatva] these sins and diseases and give us PARISHUDDHA bhakti along with satputra and wealth that would increase vigyana and having granted[ datva ] you [ sah ] protect [ avyaat ]  us [ nah ].

krishnarpanamastu

NirastadoshoNirvadyaVeshah !

Punya is of Two types

  1. Ishta Punya
  2. AnishTa Punya

when doing punya [ virtuous act ] , one does the karma expecting a result out of it …[ like if homa is done with laja one gets a compatible woman /man as spouse ] so when doing the virtuous act of homa , one does it with aim to get a wife /husband …

Thus this act of doing homa gives punya but this punya is Ishta punya … Similarly various acts of karma satkarma to get job etc form a Ishta punya for the person .. These punya [ depending on days done , such as parvakala , punyakala etc ] is manifold in size and gives results in birth after birth for  a long time ….

In the times to come This Punya becomes a hinderance if a better Punya phala is awaiting for fructification ….At this point this punya [ hindering one ] becomes ANISHTA as opting this would result in loss of better results …

for ex .. one applies for a job in clerical grade and puts in lots of effort to get it .. One also gets the job .. just at the time of joining as the clerk ,, one suddenly gets an opportunity to become a CIVIL servant .or an officer … Now the efforts and result of the previous clerical grade exam is ANISHTA for the person .. though it was ISHTA at a previous instant ..

Similarly APAROKSHA gyanis , before the advent of APAROKSHA gyana might have performed many a karma for various results … AT that time those punyas and its fruits might have been ISHTA for them …

After the advent of APAROKSHA gyana , when MUKTI is nearer , these punyas guaranting SWARGA or birth on a earth as wealthy man or KING seems ANISHTA as it becomes an hinderance to their MUKTI .. why ?

If the previous Ishta Punya has to be exhausted ..Then they will have to take birth on earth or spend time in Swarga , and while in these births they will again have to do few more anishTa punyas resulting in further more karma .. and thus the cycle becomes inexhaustible to such an extent that actual Phala of MUKTI seems a distant impossible dream … as it becomes impossible to exhaust the heaps of karma AGAMI as it may take infinite births to do so  … Thus such a situation never exists so for Aparokshagyanis these ANISHTA punya is never experienced …

SO what happens to this ANISHTA punya ?

Those who devotedly serve the Aparoksha gyanis .. they get these Anishta punya … similarly there are ANISHTA sins as well … So thsoe who hate or harbour hate towards the saints aparoksha gyanis will get their Anishta sins ….

Both sins and punya of AParoksha gyanis do not touch them …. They go to the adversaries and devotees respectively …

All the karmas done prior to getting AParoksha gyana by APAROKSHI is termed as SANCHITA karma …Among the heaps of Sanchita karma .. the karma which was operational just as APAROKSHA dawned is known as PRARABDHA .karma …

This prarabdha has to be experienced by the Soul without fail , there is no escape from these karma … IT has to be exhausted by experiencing only …

WHile experiencing the Prarabdha Karma , after advent of APAROKSHA whatever karma a soul does is known as AGAMI karma ..

while prarabdha has to be experienced ,.,..BOTH sanchita and agaami are punya pap are anishta and are given to bhaktas and dweshis by HARI and only ISHTA punya is experienced by APAROKSHA gyani ..

RAGHAVENDA guru is SHANKUKARNA in his moolarupa … SHANKUKARNA was devata adjduicated to bring PUSHPA tulasi etc for BRAMHA ji for his daily worhsip of NARAYANA …

Pramana says ” Na devapadamaaruDhaa bramhadarshanvarjitah ” 

means devata post does not come without having APAROKSHA ..

so SHANKUKARNA was a devata and APAROKSHA gyani .. SO whatever karma done in the avataras of PRAHALAAD , BALHIKA VYASARAYARU and RAGHVEDNRA swamy is all agaami karma .. As Prahalaada he has done immense satkarma [ His devotion resulted in pradurbhava of NARSIMHA ] thus all this still remains ANISHTA punya for RAYARU and all the devotees who pray sing his leelas are bound to get benefit by his ANISHTA punya which is sure shot remedy for fulfillment of all desires …

But GURURAJA has no experience of all these punya that he has previously done in his previous births as PRAHALAAD Balhika etc .. Thus he is known to be NIARASTADOSHAh … 

ANy karma done aspiring the fruits of KARMA  or for the sake of revenge owing to hatred .. is known as KAMYAKARMA ..RAghvendra swamy [ so also in his previous births ] never harboured any desires ,,, In BHAGAVAT every character elucidated to have devotion towards HARI harboured some desires and then worshipped HARI .. like DHRUVA wanted to sit on the lap of his FATHER … and went in jungle … MARKANDEYA wanted to have longevity and thus worshipped NARSIMHA …AJAMILA steeped in sins , wanted to call his son and subsequently sees NARAYANA  ,BALI wanted to become INDRA … BUT PRAHALAAD is one devotee who never wished anything in return as reward …

SO RAYARU never had any KAMYAKARMA … even in MANTRALAYA he is sitting only to fulfill the desires of his devotees and not for himself .. thus even that is also not a kamyakarma … just as he does not have the dosha of hatred or desires and does pure BHAGAVAT karma only , so also he is called as NIRASTADOSHAh  …

Muktiyogya jeevas have perfect lakshanas as per lakshana shastra … As per tartamya they exhibit uttama lakshanas .. BRAMAH exhibits complete lakshnas and leser jeevas exhibit lesser lakshanas.. TAMOYOGYA jeevas do not have even one uttama lakshana and exhibit only durlakshanas ..and KALI exhibits complete durlakshans … Absence of uttama lakshanas itself is a dosha …

Such a defict of uttama lakshan dosha does not exist in GURU RAGHAVENDRA and on the contrary He exhibits perfect lakshanas and also exhibits the signs of his ashrama in a perfect manner by wearing a KAUPIN kashaya [ orange robes ] vatsra danda kamandalu fit for a sanyasi .. which are in accordance with Shastras  thus he is known as NIRVADYAVESHAH ..

Krishnarpanmastu ..

 

BhavaDukhatoolSanghagniCharya: !

SHriRaghvaendra Guru has feet akin to lotus . Lotus attracts the bees . bees insearch of honey , are unable to leave the lotus and keep circling it . Similarly devotees [ bees ] must always be engaged in the dhyana of Lotus feet of RAGHAVENDRAswamy for the sake of honey [ moksha ] unable to leave it …keep again again and again meditating on it … having done so Rayaru  will give all the desired [ both desires of this world and other world ] ….

 Devendra’s Vajrayudha shattered many a mountains ….. we must keep our eyes fixed on the lotus feet of RAYARU and in turn RAYARU casts his graceful glance on us .. This graceful glance like VAJRAYUDHA destroys all our sins that have accumulated to form a mountain .. Oh Raghavendra of such might be pleased with me …

My ishta guru RAGHAVENDRA has been described by an adjective viz Bhavadukhtoolsanghagnicharya:  By appanacharya ..

every person has miseries dukha inhis life ,..this dukha in sansaara namely sansaaradukh are infinite , they have taken the dimension of a mountain in size and seem impossible to overcome … and day by day the count of such mountains are also increasing … even one mountain of this misery is impossible to cross over and yet many other spring up day by day making it a cumbersome journey not fit to live …when a jeeva /person  remembers RAYARU as his guru and browses through the great saints life and events …RAyaru akin to a fire [ agnicharya  ] all these sansaara dukh burns out like a heap of cotton ..[toolasangha ]

Along the lines He relieves one from dushta graha like pisacha betala etc and also reins in effects of planets like shani mangal etc ,..[ samstadushtagrahanigrahesho ]  and easily helps cross over mountains of misery and misfortune to attain the eternal bliss ..

Note : In the previous para we have seen that RAYARU is agni charya ie has the capabilities of agni .. in destroying the heap of cotton like sansaara dukha .

Dukha [ misery ] are of two types …

1. Swaroop dukha

2. sansaara dukha

among these swaroopa dukh is experienced by only those souls who are tamoyogyas like KALI etc … For a tamoyogya souls swaroopa dukha is very embodiment of its soul and is anadinitya just as soul … There is no destruction for this swaroop dukha .. Thus GURURAJA  does not destroy this swaroop dukha …of tamoyogyas …

Sansaarik dukha is experienced by all the souls … But Tamoyogya and Nityasansaari jeevas as they do not have even an iota of devotion in HARI , the foremost among the devotees Shri RAYARU does not destroy even the sansaarik dukha of these two types of people ….ONly sansaaradukh of devotees are eligible for destruction of sansaarik dukha on worshipping RAYARU .. [ so there may be infinite people who would say .. I have gone to Mantralayam 100 times but I did not get any result … even chiraan’s prediction  failed in my case he advised remedy and I did  not get result even after visiting mantralayam … no regrets .. make  a reality check  are you DEVOTEE of Krishna ? ]

Only Muktiyogya sansaarik Dukha RAYARU destroys … so dukha word denotes Muktiyogya sansaaarik dukha ….

But isnt the above explanation obvious by shastras .. but Appanacharya has used BHAVA dukha .. isnt the word BHAVA redundant .. scholars dont use redundant words .. so above explanation may not be perhaps right , may be some other perspective needs to be explored …

So not only RAJARU destroys the sansaarik dukha but also the root cause of this dukha ie Sansaara ie BHAVA also gets destroyed by RAYARU’s dhyana … and hence BHAVA dukha tool sanghagni charya has been attributed to RAYARU …

But In BHAGAVATA  it is said that Only VISHNU has the capability to destroy the BHAVA ie sansaara

“varam varay bhadram te rute kaivalyamatmanah | ek evaeshavarastasya Bhagavaan Vishnuravyayah || ”

SO RAYARU CANNOT HAVE SANSAARPARIHARAK SHAKTI  it seems from this sentence of BHagavat …SO even the second perspective how can it be correct ?

In the first vie BHAVA word becomes redundant and in the second it becomes meaningless as such a quality cannot be seemingly attributed to RAYARU according to Bhagavat …

To reconcile the two … we take recourse to the word ‘ AGNICHARYAh ”

here RAYARU has been said to be akin to AGNI …

How does agni fire burn the cotton …

1. either cotton should fall on the fire

2. Fire should catch up with heap of cotton directly

In these two cases there is direct contact between the fire and the cotton .. and cotton burns to ahes …. So also by the direct seva of RAYARU  like darshana  padasevanam pradakshina stuti aradhana  ones sansaarika dukha burns to ashes in a direct manner …

3. thirdly a cotton can be kept in a container and kept on fire … here fire catches up with container and then having pervaded the container burns the cotton ..

even though there is no direct contact between fire and cotton …in sequence cotton gets burnt … Similarly RAYARU may not directly destroy the BHAVA of devotees like HARI but by his upadeshas of HARI sarvottamatva and VAyu jeevottamatva gyana .. which when ignited in Devotees mind ..increases grace of HARI and devotion to HARI gradually and consequentially qualifies for Destruction of BHAVA ..

So RAYARU destroys sansaarik dukha directly and gradually qualifies one to overcome BHAVA as well …

VEDAS say .. ” VishNurhi dataa mokshasya Vayuscha tadanugnya ”

VISHNU gives MOKSHA independently and VAYU gives MOKSHA by Vishnu’s permission …

SO Bhagavat sentence when it says only VISHNU can give MOKSHA and others cannot give … is not right interpretation , others can also give under the instruction of VISHNU …

But again there are many gurus ..and everyone preaches about TAttvavada and they also create Vishnu bhakti and gradually makes one eligible for MOKSHA … whats so special about RAYARU then ?

again we take recourse to the word ‘ Agnicharyah ”

here the word AGNI answers the above question ..

Cotton can be buried into the ground …

cotton can be dissolved into water or other solutions …

iN BOTH ABOVE CASES  ,, cotton is destroyed but after a long time … Put it in fire instantly it is ashes within no time …

Other gurus who are lesser in tartamya to RAYARU take a long time to dissolve the sansaarika dukha … And for those who are higher in tartamya to RAYARU .. owing to extreme affection on RAYARU choose to grace through RAYARU only … as he has been specially deputed to fulfill the wishes of devotees … So like a fire all the dukha of devotees gets destroyed instantly  and one becomes eligible for MOKSHA…

EVen the the fire during PRALAYA burns the cotton … the spark arising out of this fire also burns the cotton .. HARI like a pralayaagni destroys the sansaara of the jeevas by his own prowess ,,,, so also Ragahvendra swamy like a spark obtained by his unparrallel grace Of HARI destroys the sansaara of the Jeevas devoted to MUKUNDA … Thus the word AGNICHARYA has been aptly attributed by APPANACHARYA to our beloved guru SHRI RAGHAVENDRA ….

Krishnarpanamastu

 

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