Panja Krishna Sthalams

[gokulkr]

Panja Krishna Sthalams

1. Thirukkannamangai

2. Thirukkannapuram

3. Kabisthalam

4.Thirukkoviloor and

5. Thirukkannankudi are collectively called as "Panja Krishna sthalam".

[jyy]

Thanks for this mail; can you also tell where these sthalams are, for those of us who do not know and any more information on their 'mahima' and why these are called so?

[gokulkr]

 

 

Yatiraja Saptati

 

 

 

 

Several true devotees of the Lord with a high degree of acharya-bhakti have given expression to the sentiment that in the several works that go to make up the 4000 Divya Prabandham there is none to equal Ramanuja Nurrandadi sung in praise of Ramanuja, the great Sri Vaishnava acharya. In the same manner one can assert that out of the stotras of Vedanta Desika, Yatiraja Saptati, the stotra in praise of the same great Acharya, stands unrivalled. This is not saying anything derogatory to the other stotras, nahi nindaa-nyaya. Yatiraja Saptati breathes Desika's bhakti, often an infatuation, towards Ramanuja whom he takes a pleasure in referring to as Yatiraja, King among Sanyasins. According to Desika, sexual thoughts may beset Brahma, Siva and even Narayana, but never a votary of Yatisvara (45). Lord Varadaraja, the black cloud perched on the Elephant Hill (Kari-saila) is able to shower more than the desired benefits on His devotees only because of His having drunk deep from the Ocean of Nectar that is Yatiraja's Daya (62). Yatiraja is an incarnation of the Lord's five weapons (12), and/or of Vishvaksena, the commander-in-chief of the Lord's army in Vaikuntha (32), and/or of the Lord Himself (63). Curiously neither Amudanar in his Ramanuja Nurrandadi, nor Desika in Yatiraja Saptati refers to Ramanuja being Sesha avatara (incarnation of Adisesha) as popularly believed by all. One may read and re-read Yatiraja Saptati any number of times: he will not be able to make up his mind whether Desika's fascination is for Yatiraja, the Person, or for his works, or for the siddhanta evolved and postulated in those works. That Vedanta Desika was first drawn towards Yatiraja because of his works is seen from the first sloka in his praise in this work (10). Desika's eulogy of the works in sloka 33 can be taken as typical of his great esteem and admiration. The reason is that only Ramanuja's works truly reflect (as in a mirror), Lakshmi-kaanta (Consort of Sri) as He really is, whereas in other systems He is seen distorted, if He is seen at all. Sloka 16 also postulates that the Tattva known as Hari can be seen whole and entire (akshatam) only in Yatiraja's siddhanta. A study of Ramanuja's works under a proper acharya will preserve our purity and prevent us from straying in to faulty systems of thought (16). All the greatness and glory that Desika achieved in his life are attributed to his association with the system promulgated by Yatiraja (73) and to the blessings showered on him by great acharyas immersed in Yatiraja's yaSas (renown) (71).

[gokulkr]

 

 

Kali Santarana Upanishad

 

 

 

 

 

 

Om ! May He protect us both together; may He nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Hari Om ! At the end of Dvapara-Yuga, Narada went to Brahma and addressed him thus: "O Lord, how shall I, roaming over the earth, be able to across Kali ?" To which Brahma thus replied: "Well asked. Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one may cross the Samsara (mundane existence) of Kali. He shakes off (the evil effects of) Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha". Again Narada asked Brahma: "What is the name ?" To which Hiranyagarbha (Brahma) replied thus:

1. Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

2. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas.

These (sixteen names) destroy the Avarana (or the centripetal force which produces the sense of individuality) of Jiva surrounded by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines."

Narada asked: ‘O Lord, what are the rules to be observed with reference to it ?" To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma.

Whoever utters three and a half Crores (or thirty-five millions) times this Mantra composed of sixteen names (or words) crosses the sin of the murder of a Brahmana. He becomes purified from the sin of the theft of gold. He becomes purified from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to Pitris, Devas and men. Having given up all Dharmas, he becomes freed at once from all sins. He is at once released from all bondage. That he is at once released from all bondage is the Upanishad.

Hari Om Tat Sat !

 

Om ! May He protect us both together; may He nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Here ends the Kalisantarana Upanishad belonging to the Krishna-Yajur-Veda.

[gokulkr]

Dvadasha Stothra

 

 

 

 

 

 

Background:

This set of twelve sthothras is perhaps the most popular work of Acharya Madhva, traditionally recited when offering naivedya to the Lord. It is a superb synthesis of pristine devotion, exceptional spiritual wisdom and poetic brilliance, that only an extraordinary intellect could have conceived. It is a feast to the ears and mind when sung with devotion. The stotras basically praise Lord Hari and His different manifestations, while incorporating important tenets of Acharya Madhva’s philosophy. The popular story about the circumstances that led to their composition is as follows:

One morning Acharya Madhva was on the seashore performing his rituals when he saw a ship in distress, wobbling violently in the stormy waters. He waved his upper cloth and calmed the storm. When the grateful captain of the ship offered him the entire contents of the ship, he declined to accept anything except three mounds or lumps of gopichandana that had been used as ballast. With his divine vision, he saw in one of the lumps a beautiful and precious icon of shrI krishna which had originally been worshipped by Rukmini Herself. Soaked in devotion he carried the lumps on his shoulders and walked towards Udupi, composing the dvaadasha stotra on the way.

However, the commentary by Vishvapathi teertha (considered one of the principal commentaries on dvadasha stotra), gives a slightly different version. According to it, Acharya Madhva set out of Udupi with his disciples, composing the dvadasha stotra. He had just finished the fifth adhyaaya when they reached the seashore and the incident related to the saving of the ship happened. When he opened the lump and saw the icon, he was overcome by devotion and composed the sixth to twelfth adhyaayas. That is why the sixth adhyaaya, which describes the dashavataaras starts with the Krishnaavataara and then loops back to the first incarnation (matsya).

Mangalacharana (Invocatory verse):

vande vandyam sadaanandam vaasudevam niranjanam

indirapatimaadyadi varadeshavarapradam (I offer my salutations to Vaasudeva, the Lord of Indira (Lakshmi), who is worthy of such veneration, who is free of all defects and blemishes, who is full of bliss, who gives great boons to other gods, who are themselves known as givers of boons).

Concluding verse:

Ananda chandrikaasyandaka vande

Anandateertha paraananda varada.

(I salute the Lord who showers the moonlight called happiness on devotees, and who blesses Ananda teertha with supreme bliss)

Summary:

The first chapter contains a physical description of the major limbs of the Lord, who is an embodiment of knowledge and bliss. Acharya Madhva provides captivating descriptions, starting from the Lotus feet of the Lord and ending in the enigmatic smile playing on His lips and His merciful eyes, showering benevolence on His devotees. He also reminds us that we should always contemplate on the Lord; only then will we be fortunate enough to remember Him in the last moment before death.

In the second chapter he describes the greatness of the Lord, who is independent and responsible for the creation, sustenance, control and destruction of the world. Comparing devotees to an ocean, Acharya Madhva calls the Lord as the moon who creates leap tides of joy in them. He also compares Him to a temple who provides shelter to devotees who are like pilgrims undertaking pilgrimage. The words “asmadiShTaikakaaryaaya” remind us of the unique bond between the Lord and His greatest devotee. We aspire for different things for the sake of pleasure they provide us, but we desire happiness for its own sake since it is an end objective by itself. Similarly, Acharya Madhva aspires for the Lord, not because of the grace He can bestow, but because He is an end objective by Himself for the Acharya..

The third chapter contains Acharya’s immortal message for mankind “kuru bhunxva cha karma nijam niyatam hari paadavinamradhiya satatam (do your ordained duty and enjoy the fruits of your action, with your mind always fixed on the lotus feet of the Lord)”. We should never forget that He is the greatest and most supreme entity in all of creation. He is our father, mother, preceptor and everything. If we have this mindset then we will never stray in performing our duty, nor will we become unbridled in enjoying the fruits of our actions. For those who are engrossed in worldly pursuits he cautions “tadalam bahu loka vichintanaya, pravaNam kuru maanasamIshapade (enough with worldly thoughts, immerse your mind in the Lord’s feet)”. We should be incessant in our contemplation of the Lord. If this is not possible, we should at least try to remember Him whenever possible. This will destroy all our sins. This is Acharya’s priceless advice to us. We should not waste precious time, immersed in worldly pursuits and forgetting to contemplate on the Lord due to a combination of laziness and indifference. Sri Hari is the sole, independent controller of the world. His over-lordship over all inert matter and souls is always intact and unfettered. We should not think that His sway extends only in bondage and that after getting liberated we become one with Him. This is not true, He remains our Lord even after liberation. Since He is the Lord of the entire universe, everything is under His control, and He has no deficiencies or shortfalls. That is why He is plu-perfect (paripurna) and full of bliss. That is why the vedas and all other scriptures unequivocally declare Him as the Supreme entity, again and again.

In the beginning of the fourth chapter Acharya reiterates that the Lord is an embodiment of knowledge and bliss. We experience real bliss only in deep sleep, whereas the happiness seen during wakefulness is mixed with sorrow and is linked with the pancha-bhUtas (5 primordial elements). However, His bliss is eternal, innate to Him and totally apraakruta (not derived from nature). The entire universe has originated from the Lord’s intellect and contemplation. Is it possible for us to measure the vast intellect that has created this wonderful universe? No, and that is how we can conclude that He is omniscient and that His knowledge is pluperfect. When we examine the huge expanse of the universe, its vast diversity and plurality we begin to get an idea of the immense power and intellect that must have created it. By contemplating on this powerful and auspicious Lord we purify our mind and sensory organs. Our mind is our main weapon in opposing Kali who is always trying to invade and take over our thinking. We should sharpen this sword on the anvil called Shaastras and then use it to defeat Kali and worship the Lord. This is the essence of the fourth chapter.

The fifth chapter describes the different forms of the Lord in a musical, lyrical manner that is very meaningful and in total conformance with shaastras. Acharya has focused on the greatness of Vasudeva and 11 other forms in this chapter.

The sixth chapter describes the 10 incarnations of Lord ViShNu, with special emphasis on Lord Krishna. For reasons earlier, the chapter starts with the Krishna incarnation and then goes back to the Matsya incarnation.

The seventh chapter describes the greatness of the Lord through whose grace the divine mother Sri Lakshmi, the patron deity for nature and the driving force for all the activities in the world, provides sustenance and power to Brahma and other gods in discharging their duties and responsibilities in the functioning of the universe.

The eighth chapter issues a stirring appeal to devotees to please the Lord who adorns the entire community of gods. According to the Acharya, this is the purpose and meaning of life. In this stotra he has given free reign to his poetic side, giving us a glimpse of his poetic genius and his extraordinary abilities as a composer par excellence. He has managed to achieve an unparalleled combination of pristine devotion, alliteration and superior insight into the greatness of the Lord. He says that the Lord is very distant to the vile, yet very close to the devout. He resides in their hearts and appears during their meditation. Even though He is totally independent and not subject to any limitation, He chooses to be captive to His noble devotees. Great gods like Brahma and Rudra hanker for His grace and undertake service in His name. Even one small glimpse of Him has the ability to totally eradicate mountains of sins and misdeeds. He is the personification of infinite auspicious attributes. There is no reduction in any of His characteristics. He is Achyuta and totally devoid of all defects. He sustains the universe, removes the sorrows of His devotees and the prime cause for all happenings. All actions submitted to Him yield infinite fruit. The Divine mother Sri Lakshmi is constantly performing arati to Him with loving glances from the corner of Her eyes. These are some of the scenarios that the Acharya has painted with his poetic brush.

In the ninth chapter the Acharya describes the ten incarnations of the Lord and seeks submission at his Lotus feet. Some of the extraordinary actions performed by each of the incarnations has been briefly mentioned here. The Lord is capable of shattering the mountain of our ignorance. He is the personification of infinite auspicious attributes and unending bliss.

In the tenth chapter the Acharya pleads before the Lord “O Lord full of mercy and the granter of all desires, please constantly remind me of your glorious exploits”. Since the Acharya’s devotion is constant and his view of the Lord incessant, he is not asking this for himself, he is doing so on our behalf. He has once again described in a very beautiful manner the different parts of the Lord’s body, starting with the feet and ending in His face. His nails shine like bright-red pearls, His ankles are like rainbows, His thighs are comparable to an elephant’s trunk. The lotus containing the Brahmanda, including Brahma, is there in His navel. His stomach contains the entire universe. The Divine mother resides in His chest. How can we describe the greatness of a person who holds the universe in His stomach, Brahma in His navel and Lakshmi in His chest? A rivulet of wisdom flows from His lips. His glance can burn heaps of sins and grant ultimate bliss to devotees. He provides creation and destruction to all living beings and is the boat through which they can cross the ocean called samsaara. Acharya prays to the Lord with utmost devotion “O Lord who can destroy the darkness of ignorance and shower the ambrosia of happiness, I totally surrender to you”.

In the eleventh chapter the Acharya repeatedly salutes the blissful form of the Supreme Lord, the Supreme force in all of creation, who is worshipped by Brahma, Rudra and other gods. This blissful form of the Lord showers devotees with happiness. The Lord who blesses the gods with supreme power and over-lordship, has the ability to satisfy the heartfelt wants of devotees both in this world, as well as the next one. When we forget Him, He becomes distant, but when we constantly remember Him, He comes very close to us. It is our constant devotion that can bring the distant Lord to our proximity.

In the twelfth chapter the Acharya prays to Lord Mukunda as the one who provides immense happiness to Ananda teertha. The Lord showers His devotees with the moonlight called happiness. He sprinkles the nectar of mercy on devotees who serve Him steadfastly in His home.

Thus in twelve stotras, in an unmatched poetic style, using lyrical, rhyming words Acharya Madhva sings the glory of the Lord in a very touching and moving manner. This stotra can be read or recited with unwavering devotion, or set to music and sung along with accompaniments.

The greatness of the dvadasha stotra:

Indra incarnated as an ox and served Acharya by carrying his precious books and listening to his speeches. Acharya, who knew the real character of the ax, announced that it would write commentaries on his works. This was not liked by some misguided people who then cursed the ox to die of snake bite. When this happened, Acharya sanctified some water by reciting the dvaadasha stotra and then sprinkled it on the ox, reviving it. The ox later reincarnated as Sri Jayateertha, also known as Teekakrutpaada, and wrote commentaries on all the major works of the Acharya. This has been documented in the Jayateertha vijaya. Through this incident the Acharya demonstrated the ability of the dvaadasha stotra to counteract strong poisons, giving rise to the tradition of singing the stotra while offering naivedya to the Lord, thus removing any blemishes and shortfalls in its preparation. This power of the stotra can also be gauged by examining its first and last characters. It begins with “vande vandyam ..” and ends “paraananda varada”. Thus the first and last characters are ‘va’ and ‘da’ respectively. From other religious works we know that ‘va’ represents knowledge, wisdom, nectar or ambrosia etc, whereas ‘da’ means ‘that which bestows’. Thus from the first and last characters of the stotra we can easily infer that the stotra bestows wisdom and happiness on those who recite it with devotion, and also resolves all poisons.

[gokulkr]

 

 

Vasudeva Upanishad

 

 

 

 

Om ! Let my limbs and speech, Prana, eyes, ears, vitality

And all the senses grow in strength.

All existence is the Brahman of the Upanishads.

May I never deny Brahman, nor Brahman deny me.

Let there be no denial at all:

Let there be no denial at least from me.

May the virtues that are proclaimed in the Upanishads be in me,

Who am devoted to the Atman; may they reside in me.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Om. The God like sage Narada saluted Lord Vasudeva and requested him, “Oh God, please teach me the rules of Urdhva Pundra (the religious mark of Vaishnavas which is vertical and points upward)”. 1

 

God Vasudeva addressing him told as follows:

 

The Brahmachari (unmarried student of Vedas) and Grahastha (householder) after reciting the following prayer: “Oh God who holds the wheel, mace and conch, Oh Achyutha who is staying in Dwaraka, Oh Govinda, Oh Lotus eyed one,

please protect me, who has surrendered to you.” should apply Urdhva Pundra in his forehead and other 12 places with his pure finger (finger next to the little finger) reciting either the Vishnu Gayathri or the 12 names of the Lord viz., Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Trivikrama, Vamana, Sreedhara, Hrishikesa, Padmanabha and Damodhara. 2

 

The Sanyasi should wear the Urdhva Pundra with his fourth finger on the head, forehead and chest chanting the Pranava (Om). 3

 

Brahma, Vishnu and Shiva are three in number: Sthoola (macro), Sookshma (micro) and Karana (cause); are three worlds above: Bhoo, Bhuva and Suva; are three Vedas: Rig, Yajur and Sama; are three states: waking up, dream and sleep. The Urdhva Pundras are three viz., Aa, Uu and Ma. These Urdhva Pundras are full of Pranava and full of the letter Om. That one pranava has only become any. The Lord of the ‘Om’ takes you above. So you have to wear Urdhva Pundra. 4

 

That sage who wears four things upward viz., stick, bravery, yoga and Urdhva Pundra would reach the high status of salvation. This stable knowledge would reach me naturally through devotion. 5

Om ! Let my limbs and speech, Prana, eyes, ears, vitality

And all the senses grow in strength.

All existence is the Brahman of the Upanishads.

May I never deny Brahman, nor Brahman deny me.

Let there be no denial at all:

Let there be no denial at least from me.

May the virtues that are proclaimed in the Upanishads be in me,

Who am devoted to the Atman; may they reside in me.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Here ends the Vasudevopanishad, included in the Sama-Veda.

[jyy]

Cannot thank you enough for sharing the detailed information about the Panja Krishna Sthalams. And thanks for including the pictures.

 

regards.

[gokulkr]

 

 

Mandukya Upanishad

 

 

 

 

Om ! O gods, may we hear with our ears what is auspicious;

May we see with our eyes what is auspicious;

May we, while offering our praise to gods

With our bodies strong of limbs,

Enjoy the life which the gods are pleased to grant us.

May Indra of great fame be well disposed to us;

May the all-knowing (or immensely wealthy) Pusha be propitious to us;

May Garuda, the vanquisher of miseries, be well pleased with us;

May Brihaspati grant us all prosperity.

Om ! Peace ! Peace ! Peace !

1. All this is the letter Om. A vivid explanation of this (is begun). All that is past, present, and future is but Om. Whatever transcends the three periods of time, too, is Om.

2. All this is certainly Brahman. This Self is Brahman. This Self, as such, is possessed of four quarters.

3. (The Self) seated in the waking state and called Vaisvanara who, possessed of the consciousness of the exterior, and seven limbs and nineteen mouths, enjoys the gross objects, is the first quarter.

4. (The Self) seated in the state of dream and called Taijasa who, possessed of the consciousness of the interior, and seven limbs and nineteen mouths, enjoys the subtle objects, is the second quarter.

5. Where the sleeper desires not a thing of enjoyment and sees not any dream, that state is deep sleep. (The Self) seated in the state of deep sleep and called Prajna, in whom everything is unified, who is dense with consciousness, who is full of bliss, who is certainly the enjoyer of bliss, and who is the door to the knowledge (of the preceding two states), is the third quarter.

6. This is the Lord of all; this is omniscient; this is the in-dwelling controller (of all); this is the source and indeed the origin and dissolution of all beings.

7. The Fourth is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, uninferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging, auspicious, and non-dual. That is the Self; that is to be known.

8. That same Self, from the point of view of the syllable, is Om, and viewed from the stand point of the letters, the quarters are the letters, and the letters are the quarters. The letters are a, u and m.

9. Vaisvanara seated in the waking state is the first letter a, owing to its all-pervasiveness or being the first. He who knows thus verily accomplishes all longings and becomes the first.

10. Taijasa seated in the dream is u, the second letter (of Om), owing to the similarity of excellence or intermediate position. He who knows thus verily advances the bounds of his knowledge and becomes equal (to all) and none who is not a knower of Brahman is born in his family.

11. Prajna seated in the state of deep sleep is m, the third letter (of Om), because of his being the measure or the entity wherein all become absorbed. He who knows thus measures all this and absorbs all.

12. That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

Om ! O gods, may we hear with our ears what is auspicious;

May we see with our eyes what is auspicious;

May we, while offering our praise to gods

With our bodies strong of limbs,

Enjoy the life which the gods are pleased to grant us.

May Indra of great fame be well disposed to us;

May the all-knowing (or immensely wealthy) Pusha be propitious to us;

May Garuda, the vanquisher of miseries, be well pleased with us;

May Brihaspati grant us all prosperity.

Om ! Peace ! Peace ! Peace !

Here ends the Mandukyopanishad, as contained in the Atharva-Veda.

[gokulkr]

Panja Aayuthams - Nithya Soorigal

Chakkaram, Sangu, Gadhai, Sword and Bow are called "Panja Aayudham" and also called as "Nithya soorigal". And among these 5, Sri Sudharsana Chakkaram is said to be the chief.

[webramanuja]

Thanks !