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Brahma Mimamsa Shastra !

Bramha sutras Are known as Bramha Mimamsa Shastra . Lord NARAYANA as Vedavyasa himself has composed BRAMHA SUTRAS . WHY?

Vedas are infinite ! what does it mean vedas are infinite ?

a contemplation on the issue will bring to light certain mind-boggling tenets … what are they …?

To delve deeply we must understand what are vedas ? they are group of naturally ordered sequence of aksharas . what are aksharas ? kshara is perishable commodity … akshara is imperishable commodity ! so its existence in universe is TRUTH .. as it is imperishable it exists naturally and is indestructible … so it is visible too .. one who sees this is known as RISHI …

Now a rishi is someone who has realised this imperishable sequence of aksharas and has visualised it and is able to recite it at will [as he sees it regularly he can read it too in space …. so a readily accessible concept for him ] …

Now every person be it RISHI or otherwise has a limitation and hence cannot be knowing entire Infinite VEDAS or might have realised entire infinite Vedas …

but according to the sadhana carried over by rishis each might be knowing a specialised VEDA thus may be unique in his exposition of knowledge .. Each Rishi is exponent of specific unique mysterious knowledge …

In KRUTAYUGA the path showed by VEDAS was still non wavering and uniform all through the UNIVERSE …that means each exalted soul was engaged in his own pursuit of excellence and meeting such people always resulted in new exposition of new concept .. World was Ideal …

In treta the wavering of path of VEDAS occurred due to downfall of one leg of DHARMA ..and in Dwapara yuga it experienced a jolt .. by the end of DWAPARA yuga it extinguished completely … People say it was chiefly due to the curse of sage GAUTAM //

What happened due to the curse ? Failure to recollect verses was experienced …

SO vedas as it was present in the form of lineages of various rishis in various parts of the world ..suffered a discontinuity …and vedas as it was distributed and separated in various places in the form of few enlightened souls .. stood the risk of annihilation …

Here at this point LORD VEDAVYASA manifested himself making the SATYATI and PARASHAR episode as excuse [nimitta ] … and reestablished vedic way of life by dividing VEDAS into four 10 25 100 1000 parts and distributed them among the rishis and munis and to practise ….

Yet when these were practised .. rishis and munis and learned scholars could not understand the meaning of Vedas [ as in limited distributed learning  ] .. SO in order to make people understand the meaning of vedas ,rather to enumerate  the pointers to understanding of Vedas LOrd VEDAVYASA wrote BRAMHA SUTRAS ..

In the first part of Kaliyuga for few thousand years in NAIMISHARANYA sages propagated them in strict adherence to Sutras … slowly as kaliyuga progressed intellect of human decreased with increase in sins .. and slowly the disappearance of sages made it further difficult for common learned people to decipher the meaning of the SUTRAS ..

Upon that in came onslaught of various different paths of avedic culture which gained strength … In the mixup of various philosophies … People came up with various interpretations of SUTRAS to suit their own philosophy … and within no time 21 various interpretations of SUTRAS were in vogue making it very difficult for scholars to decipher the real meaning of VEDAS ..

At this point of time ACHARYA MADHVA gave his BHASHYA commentary to the SUTRAS .. the earlier commentaries 21 in number were not acceptable to the original SUTARKAAR Shri VEDAVYASA as it did not reflect even remotely the intent of the LORD ..the 22nd  commentary by SRIMADANANDA teertha not only reflected the original intent of LORD but also simplified it for the scholars to come .


In an elaborate and precise manner SUTRA BHASHYA has been written and then again ANUVYAKHYANA  to crush the apavyakhyana of the SUTRAS to help the sajjanas … However to understand the logic employed in these granthas to uphold the real meaning of VEDAS .. it required a mammoth skill and hence to help such exercise and ease them ACHARYA collected various logics and inferences and pramanas in another exposition namely NYAYAVIVARANA ..

To concisely bring them to memory of the sadhaka he composed a small reference text known as ANUBHASHYA .. this is only for the namesake ANUBHASHYA but actually is a  magnum opus of ACHARYA exhibiting his infinite skill in comprising the meanings of many a sutras in one single word .. each sutra nd set of sutras have been just explained in a word in ANUBHASHYA .. to understand them succeeding ACHARYAS like JAYATEERTHA and RAGHAVENDRA swamiji have written many books .. one among them being TATVA MANJARI of RAGHAVENDRA SWAMY  only through which we understand the beauty and unfathomable knowledge of ACHARYA MADHVA in representing various concepts in single word .. just like KRISHNA SHOWED the whole creation to his mother yashoda in his small mouth .. so also ACHARYA compressed the entire infinite VEDIC knowledge into concise ANUBHASHYA …easy for parayana ..

BRAMHA Sutra has 564 sutras grouped into 223 adhikaranas each propounding a certain aspect of VEDA ,..

Some adhikarana have only one Sutra and some have two or three or more …

these adhikarnas are divided into Four ADHYAYAS and each Adhyaya is further divided into four padas .In all making 16 padas ..

In the first pada of the first Chapter .. which is known as SAMANVAYA adhyaya .. a samanvaya has been made with respect to all words occurring in nature as representing LORD .. ie it has been made samanvaya that all words convey only GOD … and he is PARIPOORNA …

There will be eight types of words that would require samanvaya

  1. the words which are different from those that represent GOD and convey names [namatmak ]
  2. the words which are expressions of form gender  etc and in reference in world generally not representing GOD [ lingatamak]
  3. words those are nounal and are used in reference to GOD as well as others simultaneously
  4. words that are ref to form , gender etc lingatmak but simultaneously used for both GOD and others
  5. namatmak words different from above four types
  6. lingatmak words different from above four types
  7. namatmak words representing only GOD
  8. lingatmak words representing only GOD
  • the first pada of first chapter deals with point 1
  • the second pada deals with point 2 ie type 2
  • the third pada deals with type 3 and 4
  • the fourth deals with type 5 and 6

as 7 and 8 types do not require any samanvaya they are not covered ..

In ADHYAYA 2  .. there is khandana [ refutation ] of the argument that there is contradiction in VEDAS as regards to SUPREMACY of LORD with respect to time .,inference ,and sentences in VEDAS are contradictory …

this is known as AVIRODHADHYAYA as it shows there is no difference in the vedic verses as per the meaning they convey .. all the verses convey SUPREMACY of LORD and do not contradict ..with respect to creation of universe  and auspiciousness of  LORD

  • in the first pada of this adhyaya is shown avirodha with respect to yukti
  • in the second pada avirodha wrt time [darshan ] is established
  • in the third pada the diferrences in SHRUTI vakyas seemingly contradictory have been reconciled
  • in the fourth pada nyayopet yuktisahit shruti avirodha has been established

 the Third ADHYAYA is known as sadhanaadhyaya ..

In the first adhyaya Lord is established as SUPREME .. in the second any objection raised by various thought processes have been refuted .. so a scholar reading these two chapters is confirmed with the knowledge of VISHNU SARVOTTAMATVA .. then what next ?

SO different sadhana are enumerated to facilitate BRAMHA JIGNYASA in the third adhyaya ..

  • in the first pada VAIRAGYA has been explained
  • in the second pada the most instrumental in VAIRAGYA  is BHAKTI is enumerated
  • the subject matter of third pada is UPASANA which gives rise to BHAKTI
  • the subject matter of fourth pada is APAROKSHA

the fourth ADHYAYA then elaborates once vairagya dawns with bhakti owing to upasana leading to APAROKSHA then what is the use of all this ? It explains the fruits of such exercise and is known as PHALADHYAYA

Bramhagyana when dawns it results into MOKSHA and its swaroopa is explained and path leading to it after aparoksha  is also explained ..

  • The first pada explains the result of  KARMANAASH
  • the second deals with deha laya of those who have achieved KARMAKSHAYA  owing to gyana and BHOGA
  • the third deals with place and path reached by  the souls who leave through BRAMHANAADI or other naadi known as UTKRAMANA
  • The fourth deals with achieving the  PARABRAMHA through chaturmukha BRAMHA and BHOGA or enjoyments of MUKTA JEEVA …

In this way starting with ATHATO BRAMHA JIGNYASA … Bramha sutras  instruct the  scholars to inquire about the SUPREME as a vidhi and kartavya through its four adhyayas … and with SHRAVNA MANANA AND NIDHIDHYASANA forms of sadhana and acquiring SHAMA DAMA etc wealth adhikaari  should aspire for MOKSHA which is result of BRAMHA JIGNYASA and it is a compulsory duty “avashya ” through steady meditation of BRAMHA Sutras BHASHYA and VYAKHYANA is the clear proclamation of BRAMHA MIMAMSA SHASTRA ..




There are six chakras in the human body . So says Brihadaranya upanishad . These chakras are sukshma kendras where Lord resides to control various koshas of the body .The various koshas are , annamaykosha , pranamay kosha , manomay kosha etc ….

The first chakra is mooladhara situated at the point called kanda which is 2inches above the rectum[between anus guda and vrushana testicles ] , it is 4 inches by two inches spherical. ABOVE this kanda is situated a four petals of LOTUS encompassing a TRIKONA AGNI mandal . [ Triangular basin of fire ] The beejaakshar LAM activates this chakra .

The second chakra is MANIPURA situated at the navel [ nabhi] . It is LOTUS of eight petals , encompassing a vayu mandal in shatkona [ hexagon ]. yam is the beejakshar

The third chakra is of anahat  [ hruday chakra ] it consists of eight petals of LOTUS encompassing surya mandal of dwadashkona [ 12 side polygon ] . rum is the beejakshar

The fourth chakra is in vishuddha  INDRAYONI [ near the backside of the tongue ] ,This eight petal LOtus with spherical chandra mandal . ham is the beejakshar.

The fifth is brumadhya chakra of agnya [ forehead ] it consists of  two petals of LOTUS with  trikona agni  mandal . varun beeja is the akshar .

The sixth is 12inches above head is sahasrar  chakra , it consists of 1000 petals of LOTUS inside six petals at base moordhni  and spherical budha  mandal . OM is the beejakshar . turiya is the rupa .

The first three chakras are red in colour and rest are white in colour .

Vasudev etc five rupas o the LORD should be meditated in each chakra .

Vasudev is white in color ,sankarshana is pingala in color , pradyumna is harita in color , aniruddha is neela in color , Narayana is lohita in color .

The mooladhara consists of sushumna which rises till the bramharandra in the head , this is made up of five nadis ie vajrika , arya, avabhasini ,vaidhruta , bramhanadi .

Sushumna[ Narayana ] is surrounded by IDA[ Aniruddha ] to the left  PINGALA                  [ sankarshana] to the right DHARINI[ vasudeva ]  in front and VAJRIKA [ Pradyumna ] in back .

Without seeing the LORD there cannot be moksha . To see him one must engage in shravan manan and after getting his complete knowledge then one can engage in DHYANA and not before that .

There are two types of upasana : Adhyayan Adhyapan is one and DHYAN is second .

DHYAN has limbs like yama niyama asana pranayama .

Pratyahaar dharana dhyan samadhi are for aparoksha ,

Yama means satya asteya ahimsa bramhacharya aparigraha .

Shouch tapasya trupti svadhyaya Haripooja all these are Niyamas .

Svastikaasan , Veerasana , padmasan etc are asanasa .

YagnyaValkya says , not troubling anyone by speech mind and body is known as AHIMSA.

satyam bhutahitam proktam na yatartha bhashanam .

TRUTH is what is beneficial to satvikas and not speaking as is .

Not aspiring[ body and mind and speech ] others wealth and belongings is what is ASTEYA .

Completely avoiding thoughts of sex with  women  by body mind and speech is what is known as BRAMHACHARYA .

Aparigraha : totally isolating self from the worldly pursuits of money mongering and gossip .

Shouch – two types , bahya / antar  . CLEANING the body with water soaps and other cosmetics is bahya shouch . restricting mind from anger lust etc is antah shauch .

Tapasya – concentration[ ekagrata ] of mind and chitta and indriyas is known as tapasya .

ASAN – devata smaran can be done in any position , but dhyana should be in the asana only . if body is fragile , so is mind ,so to get steadfast mind , asan is necessary . PADMASAN is best .

Pranayam ; Rechak poorak and kunbhak are three parts of PRANAYAMA . If pranayam is done without mantra then it becomes preparatoryfor dhyana , if done with mantra and devta smarana [ VISNUM VAYUM SMARET ] then it becomes dhyana itself ,

For MUKTI sadhana shravan is important . those who donot know tattva they must listen to shastras only . Those who have learnt shastra they must do manana to consolidate their learnings , Those who have consolidated the shastras must do dhyana .

BUT Shastra vimarsha [ contemplation ] is 10 times more better than dhyana . ANd hundred times better is teaching atleast one student . EVEN aparokshagyanis teach because HARI is pleased by teaching of shastras ,

In dhyan only few gunas of HARI is what meditated , but while shastra vimarsha there is opportunity to contemplate many qualities of LORD .

SHAUCH and ASAN are means to MOKSHA SADHANA but they themselves are not sadhana so much importance and time should not be spent on only making asanas and shuchi .Otherwise people spend hours in sculpting body with yogasanas .These dont even give punya by themselves ,

Pranayam , aparigraha , ahimsa ,satya,  asteya , bramhacharya , tushti among these , each is greater than other by two times . Shastrabhyasa is one crore times greater . HARIPOOJA is infinite times greater than these . DHYANA is three times better . SHATRA vimarsha and pravachana is manyfolds greater than DHYANA .

One must practise PRANAYAMA for more and more times . One must remove the inner air through pingala and take in fresh air through IDA and hold it in sushumna and then remember VISHNU and VAYU .

If there is break while doing such VISHNU samrana  then it is dharana , if there is no breaks and if it is continous than it is DHYANA . if outer world totally elapses for a sadhak then it is samadhi . SUCH prolonged samadhi gives aparoksha , COntinuous shastra parisheelana [ contemplation also gives aparoksha ] . This should be accompanied by devotion only then aparoksha is possible ,. Affection full of DIVINE KNOWLEDGE of shastras is what known as devotion BHAKTI , This BHAKTI alone is important for  MOKSHA .



Whenever a person is in the difficulty and facing misery , astrologers ask to undertake remedy! Remedies usually consist of

  • Japa ,
  • homa ,
  • stotra ,
  • bramhan bhojana
  • dana .
  • yagnya
  • upavasa
  • Yantra
  • Tantra
  • Rasayana

All these are in one way or the other related to a Devata , Yaksha or Rakshasa or pisacha . But why should these help in removing the misery or gaining the desired of a person who engages in remedy ?

If we look closely at the remedies described above , we come across the fact that they are some form of flattery towards the ishta or kamya devata etc. Does flattery work?

In day today life when we are presented before Kings its only our flattery speech that ensures reward. A boss in an office definitely acknowledges the junior who engages in flattery . A praise indeed assures a relief or pat from the Rakshasas as well .who does not succumb to praise ? if mean demons , human can succumb to a praise , then Devatas [ filled with compassion as they are ] should definitely respond to a praise. Although when addressed to a devata it should be a truthful one acknowledging their past accomplishments. A devata definitely responds to such praise through stotras .

Stotras like kavacha etc extract a promise of protection from the Devata. Apart from flattery people are moved by the hospitality they are extended , many people to get desired from officers and ministers and others throw a grand party for them . They take every care that their guest is atmost comfortable and happy . After his mind is gained a suitable favour is definitely granted. If ordinary humans can grant some favours then why cannot a all powerful demigod not bestow a favour ,when treated to a proper hosptality. Albeit a human can be more demanding and unjustified in his demands and comforts , But a DEVATA is alpasantoshi , he is happy with simple delights like a milk , flowers and kheer or laddoo etc .as long as they are presented with good intentions and bhakti , a Devata is everready to grant boons . He is more magnanimous than a human , who is never bothered about your intentions ,but more bothered about his booty .

With all these defects in humans man still keeps a lot of hopes on these menial humans to get their desired results and become unhappy when they meet with disappointments when failed in human relations [ and extraction of favours ] . Humans are known to be themselves trapped in the cage of destiny and dependent on fortunes from heaven . today whoever is powerful may not be so tomorrow etc . but yet we bet our last penny onto this hapless souls seeking betterment .

A devata is more capable of bestowing , changing our fates . He is more sensitive to our problems. He is more merciful and kind hearted. He takes our offerings in homa etc as  debt to be repaid to us . Good people return favours perhaps manyfolds , a mustard like favour turned unto a good worthy individual is felt like a mountain of burden onto him and relaxes only when he has  repaid it mountainously . What a change of fortune that would be when a devata decides to repay the debts of  homa.

Devatas partake gifts from the humans in three ways , 1 . directly as naivedya [bhog] 2. through Fire [Agni ] agni is the mouth/ tongue  of  devatas , whatever is given in the fire by invoking the name of devata it is accepted by the devata. Earlier in olden days Agni used to have discretionary powers in accepting only sacred food ,but after the Bhrigu sage’s curse it had to eat everything that has been offered. hence a samskara [ invocatory chants] are neccessary for agni to accept the sacred , and without these chants [homa] the food and articles given in the fire does not reach the devata . Thus homa or yagnya has  a procedure to be followed.

3. third way in which a devata can recieve is through the mouth of the bramhins . thus bramhins are fed to appease the devata . It is the fire inside the bramhin [ a bramhin engulfs “aropan” a fire at the time of initiation and keeps it intact through penace and austere life ] that makes the devata take the food. till a bramhin praises the food the devata in him eats , as soon as the food is praised by the bramhin , it is the human that eats the food. quicker the speech emanating from the bramhins mouth ,leeser the acceptance of devata. Wise bramhins in order to give ,maximum fruits [punya] to the yejman[performer] do not speak a word till the food is consumed. A devata is rendered satisfied ,when any demand made by the bramhin is fulfilled. Wise bramhins demand a pinch of salt while eating before breaking their silence to give complete benefit of homa to the doer.

It is neccessary to invite learned bramhins only [ learned in vedas , kind and completely undesirous of wealth ] to complete the homa japa dana etc of a person.

These remedies are also undertaken for yakshas and Rakshasas and pisachas like that in case of aghoras. The invokee and invoked consume according to their tastes and character. But results will also be akin their natures. Thus complete harmony and happiness and peace cannot be expected by praying rakshas pisacha and yakshas . ONly devatas can give peace and prosperity.

Just as praising a local king cannot assure you of a longlife or relief from a disease , similarly peace and prosperity cannot be expected from praying rakshas yaksha and pisachas or other dead men raised to levels of sadhus or miracle men.

Even devatas can bestow good life but not relief from Samsara . ONLY Vasudev can give relief from Samsara [cycle of birth and death as HE is GOD ] rest all are just devatas . Even these devatas can bestow good fortunes only by the grace of NARAYANA . just as a minister cannot bestow results or favours against the wishes of a King , so does a devata cannot go against the wishes of NARAYANA .  Just as by praising king alone and neglecting other ministers and officers does not fetch maximum benefit , so also other devatas have to be prayed as parivar devataas along with Krishna .

Thus it is said “ Sarva Deva namaskaro KEshavam pratigachchati ” .One must not pray mean deities and always surrender to MAdhava .


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