Fwd: [MYP] Significance of the invocation -Hare Srinviasa

March 13, 2008

---------- Forwarded message ----------<rrachuriThu, Mar 13, 2008 at 11:14 AM

RE: [MYP] Re: Significance of the invocation -Hare SrinviasaMadhwaYuvaParishat , , satsangha_east

Cc: Parimala Raghavendran <ravipari01

It is not that sambodhana of Lord Vishnu as Hare, Srinivasa does not have any meaning or anusandhana cannot be done while saying hare srinivasa. Definetly taking the name of the lord itself is auspicious (kim tato anya mangalam nAma? what else can be auspicous than uttering the name of hari? - sri jayatirtharu in tattva sankhyana) But, if the question was - what is prescribed in scriptures to salute hari - it is by saying haraye namaha as given in Srimad Bhagavatam. If the devotee wants to devoutly address sri hari and srinivasa, he/she could do so by saying hare srinivasa.

regards,

haraye namaha,

R.Rachuri

MadhwaYuvaParishat [MadhwaYuvaParishat ] On Behalf Of SRINIVASANS

Thursday, March 13, 2008 7:49 PMMYP; ; satsangha_east Cc: Parimala Raghavendran; rrachuri

[MYP] Re: Significance of the invocation -Hare Srinviasa

shrI hari vAyu gurubhyo namaha

It is true, that in the present age that too during Mettalothsava at Tirupathi or in USA, we address a person or when we write, we say or write " Hare Srinivasa " . I do not think, our aparoxi jnaani yatigalu or dAsaru parampare used the word " Hare Srinivasa " . I have no way to prove it.

But the problem here of saying " Hare Srinivasa " is, there is no verb. As you said, calling with right anusandhana should be there. Otherwise, " Hare Srinivasa " does not have any meaning.

However, as per Bhaghavatha & other satshastra, addressing " shrI haraye namaha " with right anusandhana is more appropriate & this is a Mahamatra. shrI haraye namaha comes in chaturthi vibhakti which means " To/ For Hari. " which is even more better usage than " Hare Srinivasa " .

If you take Srimad Bhaghavatha 12th chapter, the very last verse is a phalashruthi, it is said:

(meaning from shrImad Bhaghavata sArodhaara book translated by Sri G V. Nadgouda)

nAmasaMkIrtanam yasya sarvapApapraNAshanaM |

praNAmo duHkhashamanastaM nAmAmi hariM param ||

To repeat His (the Lord's) sacred name is to raze all sins. To salute Him is to sink all sorrows. I humbly bow to the Supreme Lord Hari.

Greatness of chanting the name of Sri Hari with right anusandana:

rupaM yattatprAhuravyaktamAdyaM brahmajyotirnirguNa nirvikAram.h |

sattAmAtraM nirvisheShaM nirIhaM satvaM sAxAdviShNuradhyAtmadIpam.h ||

Devaki extols Sri Krishna who manifests on earth as her son:

O Krishna: Verily thou art Lord Vishnu: Jnaanis depick you as Avyakta unmanifest by nature yet revealing to your chosen bhakthas to favor them as Adya - the first & foremost remaining all alone during the deluge, as Brahma, the vault of infinite virtues, as jyoti, being of the nature of Jnana, as Nirguna, untouched by the prakratic qualities, as Nirvikara, free from modifications- (always the same), as Satta & Sattamatra, having no beginning or end, free from faults & full of auspicous attributes- as Nirvishesha, having neither an equal or superior - the Supreme & Adyatma deepa- abiding in the jiva revealing to him your supernal swarupa & manifesting his innate nature - hence the Supreme Light. In sooth, you have manifested to save us.

shR^iNvan.h gR^iNan.h saMsmarayaMshcha chintayan.h nAmAni rUpANi cha maMgalAni te |

kriyAsu yastvachchayaraNAraviMdayoH AviShTachitto na bhavAya kalpate ||

O Lord Sri Hari, he whose mind is merged in thy Lotus Feet while engaged in work is not fastened by the fetters of existence. (He will bag all objectives of life).

He will not only listen & utter your blessed names & contemplate on your auspicious forms but make others also, hearken & pronounce & dote on thy propitious rupas.

shrI viShNutirtha says:

shravaNAdi kurvan.h anudinamAdareNa shrIharicharaNAraviMdanirata chittavR^ittiH puruShaH puruShArthabhAgiti shAstra, nirgalito.arthaH |

That the seeker deeply devoted to the Lotus feet of Lord Hari with enough adoration, uninterruptedly engaged in listening to the Leelas, cogitating & contemplating on them will attain all objectives of life, is the conclusive meaning of the scriptures.

The top- Two (means of Mukti)

virAgo ratishcheti dvayameva mukhyaM muktisAdhanam.h |

Asceticism & attachment to the (Lotus Feet of the Lord) are the only two cardinal means of emanicipation.

What one should eschew:

asaMga Atmavyatirikta vastuni |

The Saadhaka should completely dissociate oneself from things distinct from the Atman.

What one should espouse:

dR^iDha rati brahmaNi nirguNecha yA |

The sadhaka should develop firm fondness for the feet of the supreme Brahman bereft of Prakratic qualities (embodiment of knowledge & bliss).

Lord Sri Vedavyasa (Sri Krishna Dwaipayana or Badarayana) promise:

na cha punarAvartate- na cha punarAvartate

He will never revert to samsara (attain eternal release).

In the chapter 12 in shrImad Bhaghavatha, it is written,

tamahamajamanantamAtmatachvaM jagadudayasthitisaMyamAtmashaktim.h |

dyupatibhiraja shakrashaMkarA dyairduravasitastavamachyutaM nato.asmi || 12- 12- 66 (Translation by Gita press, Gorakpur).

upachitanavashaktibhiH sva Atmanyuparachitasthiraja~NgamAlayAya |

bhagavata upalabdhimAtradhAmne sura~RuuShabhAya namaH sanAtanAya || 12- 12- 67 (Translation by Gita press, Gorakpur).

I bow to that birthless & infinite Lord Vishnu, the true principle of consciousness, whose own potencies (in the form of Sattva, Rajas, Tamas) are responsible for the apprearance, continuance & dissolution of the universe & whose glorification is hardly known (even) to the lords of sphers like Brahma , Lord Siva & Indra .

Hail to the eternal Lord, the foremost of all gods, whose true nature consists of absolute consciousness & who has evolved in His own Self- through the instrumentality of His nine potencies ( in the shape of Prakriti, Purusha, Mahattatva, Ahankara & the five Tanmaatras) strengthened by Himself - an abode (for Himself) in the form of the inanimate & animate creation.

shrI haraye namaha,

Shobha Srinivasan

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

On Thu, Mar 13, 2008 at 8:36 AM, Parimala Raghavendran <ravipari01 wrote:

>

> Hare Srinivasa !

>

> Most of us use the opening invocation " Hare Srinivasa! " . I would like to

> share the anusandhana that could be done while saying or writing the words

> " Hare Srinivasa! " .

> Firstly we say it because they are the names of the Lord.

>

> Secondly, the names are not just for calling out to the Lord as a sambodhana

> like it is for us. It is mainly for ennumerating some of His infinite

> attributes . The VSN describes 1000 attributes each of which has at least ,a

> further 100 attributes cognizable by the highest order devotees like

> SrimadAcharya and each of the guNas are infinite in measure.

>

> The word 'hare' is very auspicious and appears 8 times in the hare rama

> mantra.

>

> hare rAma hare rAma rAma rAma hare hare

> hare krishNA hare krishNA krishNA krishNA hare hare

>

> Sri Vidyamanya Theertharu has given an indetail description of the

> anusandhana we have to do when we say 'hare'. He points out that it occurs 8

> times in the above mahAmantra.

> Firstly he says that we say a name of the Lord we have to have the

> anusandhana of the roopa of the Lord as well as some guNas of the Lord. Here

> " hare " refers to the gUNa " hari " of the Lord and the roopa - " Narasimha " .

>

> Sri Vidyamanya theertharu has said that when we say " hare " we should recall

> Lord Narasimha(roopa) who is also called " narahari " but he has written that

> one should not settle with just that. He says we should bring to our minds

> that the Lord who removes fears and miseries effectviely and instantly(guNa)

> is Lord Narasimha. " atishayEna harati pariharati bhaktAnAm bhayam duritam

> chEtti hariH - So when we utter 'Hare " we should have the anusandhana of

> that roopa of Narahari which will destroy fear and misery.

>

> Secondly during Tapasa manvantara when Gajendra was suffering in the pond

> under the curses of DevaLa and Agastya with the crocodile hurting him, the

> Lord who had taken the form and name " TApasa " came to his rescue . In the

> Bhagavatham it is said that when gajendra called out to the Lord, He called

> out " Hari " .harIrityAhlitO yEnagajendrO mOchitOgrahAt " So Sri Vidyamanya

> theertharu says that when we say'Hare " we should have the anusandhana that

> He is the Lord who will see that obstacles don't prevent us from doing our

> sadhana(guNa) .(harati dushTashaktInAm AkramaNam pariharatIti hariH)

>

> So mainly " Hare " uttered with proper anusandhana gives clearance for sadhana

> .It may be a speech, a song or a writeup . Then comes Srinivasa.

> SrInivAsa(roopa) means the Lord who gives shelter to " srI' who is

> mahAlakshmi the Goddess of the wealth of knowledge. If we address the Lord

> thus , then He will be pleased as the Lord is pleased when we offer our

> obesiances to Him through His devotees more than unto Himself directly. Who

> is more higher than " mahAlakshmi " as she is nitya muktalu and bhaktalu of

> the Lord, inseperable always thinking about His guNas which can never be

> completely known by anyone including Herself.

> Srinivasa also is the Lord Venkatesha who is the Lord who burns away our

> sins . So we can have the anusandhana that He removes the sins which cause

> suffering to the soul.

> He cuts off the papa implies that He can severe the bondage of the soul and

> that leads to granting mukthi to the soul.

> He is the bestower of knowledge as Sridevi the abhimAni of the vEdas will

> give us the right knowledge by His grace when we remember the Lord as

> Srinivasa.

>

> Many more anusandhanas are possible and I would request more people to send

> in what anusandhana they have when they say " Hare SrinivAsa "

>

> I am not the doer, Lord Hari is the doer

> Whatever He makes me do is His worship by His grace

>

> Parimala.

>

> ________________________________

> Be a better friend, newshound, and know-it-all with Mobile. Try it

> now.

>

--

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva

GYAnapUrvakaH

svAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya

pratibaddo nirantara premapravAhaH

(jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)

(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.

[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent

affection to God, undettered by varied frustrations in life, [excelling the

attachment to self, our kindred & other lovable assets] (vairagya),

reinforced by [sound knowledge] (jnAna) & solid conviction of His glory &

greatness, as the sole independent Power, the abode of all auspicious

attributes, free from foibles. As such, it differs from blind belief &

selfish live. It should be founded on an unshakable intellectual &

emotional conviction in the Majesty of the Lord- as the embodiment of all

spiritual excellences.

-- parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva

GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH (jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.

[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent affection to God, undettered by varied frustrations in life, [excelling the attachment to self, our kindred & other lovable assets] (vairagya),

reinforced by [sound knowledge] (jnAna) & solid conviction of His glory & greatness, as the sole independent Power, the abode of all auspicious attributes, free from foibles. As such, it differs from blind belief &

selfish live. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.