Guest guest Posted January 5, 2006 Report Share Posted January 5, 2006 Hari Sarvottama Sri Gurubhyo namaha Vayu Jeevothama SOURCE: ======= Pratas-Sankalpa Gadyam, Sarva-Samarpana Gadyam & Gayathri By Srimushnam V Nagarajachar, Published by Devarnama Bhajana Sangha, Srirangam, 1972. pUjyAya rAghavendrAya satyadharmaratAya cha | bhajatAM kalpavR^ixAya namatAM kAmadhenave || shrIsudhIndrAbdhisambhUtAn.h rAghavendrakalAnidhIn.h | seve sadAGYAnsaukhyArthaM santApatrayashAntaye || || shrImaddhanumabhImamadhvAntargatarAmakR^iShNAvedavyAsAtmaka shrIlaxmIhayagrIvAya namaH || atha shrImandrAghavendra yati shiromaNibhiH virachitaM NOTE: The whole text of Pratah Sankalpa Gadyam is one sentence, as also the other work, Sarva Samarpana Gadyam. If the text is shown as passages & numbered, it is all for the convenience of easy reading by laymen & therefore imaginary. 7. praNavAdyasheSha vaiShNavamantroddhArakANAM, bhagavati bhaktyatishayena bhagavadupAsanArthaM svechChayA gR^ihItarUpANAM, 8. tatra tatra pR^ithak.h pR^ithak.h bhagavato.anantarUpeShu pR^ithakpR^ithagvedoktatadanukta bhAratokta tadanukta sampradAyAgata svetarasvAbhinna tathApyasheShashaktivisheShAbhyAM pR^ithagvyavahAraviShayasarvasAmarthyopetaniravadhikA- nantAnavadyakalyANaguNaparipUrNAnantaguNopasaMhartR^INAM, 9. tathA vedokta sarvakriyopasaMhartR^INAM, evamanantarUpAvayavaguNakriyAjAtyavasthAvishiShTa- bhagavadupAsakAnAM, paramadayAlUnAM, xamAsamudrANAM, bhaktavatsalAnAM bhaktAparAdha sahiShNUnAM, svabhaktAn.h durmArgAduddhR^itya sanmArgasthApakAnAM, THE GIST: Sri Vayudevaru is the cogniser & deliverer of all Vaishnava mantras, the first & foremost of which is Pranava Mantra. He is ever absorbed in the japa of all these mantras. He has achieved the fruits of the japa of seven crores of Maha mantras. To worship the Lord in His countless forms, Sri Vayu assumes countless roopas at His will. EXPLANATORY NOTES: SEVEN CRORES OF MANTRAS: The number of Mantras existing in the sanskrit language is generally stated to be seven crores. This gives us a rough idea. However, the exact number is 67,108,863. Mantras being the combination of sounds to suit a specific purpose, they may be either of single syllable or of thousand syllables. Thousand is the maximum limit. Every mantra (of any number of syllable) must fall under one of the 26 kinds of chandas or metre. These donates the 26 ways in which different sounds can be arranged, taken one at a time, two at a time & so on... The total number of ways in which they can be so arranged may be worked out in the form of algebra 2 to the power of 26 minus 1. It comes to 67,108,863. rounded off to the nearest crore, this comes to 7 crores. The source open to ordinary beings to acquire divine knowledge are two, viz the vedas & the Mahabharatha. However, Sri Vayudevaru acquires the divine knowledge even from the third source- The Tradition (Sampradaya). With his illimitable knowledge, Sri Mukhyaprana correlates the countless divine forms & attributes which are of positive & negative character. This correlation is Upasamhara. He is extremely compassionate towards Bhakthas & saves them from falling a prey to the evils in life. With His inexplicable Shakthi & Visesha, the Supreme Being allows contradictions to co exist in Him. Attributes & actions of contradictory nature- contradictory only in our understanding- co existing in Him in perfect harmony. For instance, He can see with ears, & hear with His eyes & it is not contradiction in Him. This grasping of harmony of the various divergences in the Lord is known as " Upasamhara " . upasaMhArO nAma EkashAkhoktaguNAnAM shAkhAntarokta guNaissaha ekabhuddhiviShayIkaraNAM || ---bhAShyArthasahita sUtrArthamaNIma~njarI (3-3-6) To visualize the Moola roopa of the Lord in each of his innumerable other Roopas, is Roopa Upasamhara. The highest number of attributes open to human comprehension are (Sat, Chit, Ananda & Atma) though the scriptures posit an infinite number of attributes of Supreme Being. (Human) souls that can not concentrate on more than one attribute are termed " tR^ina jIvAH " by Sri Madhvacharya. The range of attributes upon which superhuman souls like the gods & Rishis can meditate is much wider & only the four faced Brahma can meditate on most of them. sacchidAnanda Atmeti mAnuShaistu; sureshvaraiH yathAkramaM bahuguNaiH brahmaNA tvakhilairguNaiH upAsyaH sarvavedaishcha sarvairapi yathAbalaM GYeyo viShNurvisheShastu GYAne syAduttarottaraM------ brahmAsutrANubhAShya This sort of contemplative correlation & sublimation of both positive & negative attributes of the Divine Being is known as guNopasaMhAra. For instance, He is smaller than the atom (aNu) & yet larger than the Universe. (aNutva mahatva). When different kinds of Lord's actions of positive & negative descriptions are correlated & understood to be in perfect harmony, it is kriyopa samhara) (for instance, to understand Him as the One who walks without feet, takes without hands, sees without eyes & hears without ears). apANipAdo javano grahItA pashyatyachxuH sa ShR^iNotyakarNaH EXPLANATORY NOTES: vedokta, tadanukta bhAratokta, tadanukta saMpradAyAgata It is said in Shruthi that there are occasions when the Lord chooses to enlighten Chatur mukha Brahma orally & personally, in addition to that is already revealed in the four vedas & Mahabharatha. These oral revelations, not being open to all, are handed down only to those competent to receive them. Sri Vayu receives this exclusive personal revelation of Divine glories from Brahma & this source is known as Sampradaya or Tradition. ORIGINATOR OF SAMPRADAYA: Thus the very concept of Sampradaya originated from the Lord & He is the originator for Sampradayas. Varaha Purana (Bhoo VarAha stothra) specifically refers Him as the originator of Sampradaya. karmakR^it.h karmakANDasya saMpradAyapravartakaH ........bhUvarAha aShTottaraM shloka..14) MAHABHARATHA & THE VEDAS: To the question whether Mahabharatha reveals things that are not revealed in the vedas, the answer is in the affirmative " Narayana Kalpa " as quoted by Sri Madhva in Gita BhAshya says: lokeshA brahmarudrAdyAH saMsAre kleshinaM janam.h vedArthAGYamadhIkAravarjitaM cha shriyAdikaM avexya prArthayAmAsuH deveshaM puruShottamaM tataH prasanno bhagavAn.h vyAso bhUtvA cha tena cha anyAvatArarUpaishcha veda anuktArthabhUShitaM kevalenAtmabodhena dR^iShTaM vedArthasaMyutaM vedAdapi paraM chakre pa~nchamaM vedamuttamaM bhArataM pa~ncharAtraM cha mUlarAmAyaNaM tathA purANAM bhAgavataM cheti sambhinnashshAstrapu~NgavaH..........iti gItA bhAshyaM **Source: Translated Gita BhAshyam by Sri B. N. K. Sharma.** The Lords of the world Brahma, Rudra & others, perceiving the women & other folk suffering in Samsara without the right to study & know the meaning of Vedas, prayed to the Supreme Purusottama, on their behalf. Responding graciously, the Lord manifested Himself as Vyasa & composed the fifth Veda (Mahabharatha) surpassing the others. It contains truths comprehended by Him & by others avatars & which are not confined to the Vedas alone, being intuited by immediate Divine Knowledge & consistent withal with the revealed Vedas. The premier Shastra is diversified as Mahabharatha, Pancharatra, Mularamayana & Bhaghavata Purana carrying an integrated message (Narayana Asktakshara Kalpa).......... 10. svabhaktaM mAmuddishya bhagavataH puraH paramadayAlo xamAsamudra bhaktavatsala bhaktAparAdhasahiShNo tvadadhInaM dInaM dUnamanAthaM sharaNAgatamenamuddhareti viGYApanakartR^INAM, 11. sarvaGYashiromaNInAm, asheShagurvantaryAmiNAM, sadA bhagavatparANAM, bhagavato.anyatra sarvavastuShu manassa~NgarahitAnAM, 12. sarvatra sarvadA sarvAkAra sarvAdhAra sarvAshraya sarvotpAdaka sarvapAlaka sarvasaMhAraka sarvaniyAmaka sarvapreraka sarvapravartaka sarvanivartaka yathAyogyaM sarvaGYAnAGYAnabandhamoxaprada sarvasattAprada sarvashabdavAchya sarvashabdapravR^itti nimittasarvaguNAtiparipUrNatamasarvadoShAtidUra sarvAchintya sarvottama sarveshvara sarvAtyantavilaxaNa svagabheda vivarjitatvAdinA svabhagavadruShTR^INAM THE GIST: " Myself being his humble Bhaktha " says Sri Raghavendra Theertharu, " Sri Mukhyaprana is sure to save me by representing my utter helplessness to the merciful Almighty & by earnestly appealing to Him to graciously life me up from the miseries of Samsara & grant me ever lasting happiness " It is implied that this faith is applicable to any devout individual reader. Sri Mukhyaprana is the greatest among the seers & he is spiritually present in the hearts of all those noble men whom we respect as Guru & from whom we learn Sri Madhva Shastra. He is the best of Yekantha Bhakthas & the embodiment of true love based on flawless convictions. His sublime love emotion is never turned towards unworthy objects of the world but ever turned towards the Almighty, the worthiest of the worthy. He visualises God pervading through every conceivable atom of the universe, occupying every point of space & ever engaged in creation. Preservation, Destruction & all the rest. Again, He conceives the Lord prompting the jeevas individually governing & directing them into actions. It is perceptible to him (Sri Mukhyaprana) how the Lord confers knowledge on some & ignorance on others in order to regulate the jeevas either to eternal hell for which each one of them had qualified itself. It is open only to Sri Vayudevaru to clearly comprehend & conceive how the Supreme Being is infintely Perfect & absolutely blemishless (ananta guNaparipUrNA nirdoSha). EXPLANATORY NOTES: APPROACH TO GOD: " According to Madhva's theology, Jeevas are competent to worship God only through Mukhyprana. The theory is that Vayu or Mukhyaprana is the presiding deity of life & dwells within every jeeva; the latter cannot approach the Lord except through Prana. He is the inseparable companion of the Lord. He is the intermediary between all beings on the one hand & the Supreme Lord on the other. " GUNA POORNA & NIRDOSHA: gunapUrNa nirdoSha- " full of perfect attributes & free from defect " . It is an article of creed, that every devotee should seize hold of this & lay it into his heart. " Meditation on God is to conceive the duel aspects of the Lord's essential nature; viz., He is infintely perfect & absolutely blemishless (anantapuNa paripUrNa & nirdoSha). Similarly, His prasada is also of positive & negative character, viz.' iShTaprApti & aniShTanivR^itti- granting of what we want & removing from us what gives us pain. Sukha is therefore, defined as aniShTa nivR^ittipUrvaka iShTaprApti. Sweet & delicious food served in plenty would be useless to a person who has stomach pain. Granting of food in plenty is iShTaprApti in this analogy & the removal of disease or any other cause that prevents one from enjoying the food is aniShTanivR^itti. Only with the combination of these two, one finds real sukha. In the absence of the one, the other is meaningless. Shastras declare that the positive iShTanivR^itti is achieved by meditating on the Lord's positive aspect that He is guNapUrNa (infintely perfect). The negative part, aniShTanivR^itti is achieved by meditating on His negative aspect that He is nirdoSha (absolutely blemishless). shrImadrAghavendratIrtha gurvantargata shrI bhAratIramaNa mukhyaprANAntargata sItApati shrI rAmachandra charaNAravindayoH samarpyate shri kR^iShNArpanamasthu Quote Link to comment Share on other sites More sharing options...
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