24 Keshavaadi rupagala varnane, Madhava, Govinda - 3

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hari vAyu gurubhyo namaha

 

Source:

 

Taken from different books

1. Main source: haridAsaru kanDhante KeshavAdhi rUpagala varNane

SampAdakaru- Sri. dhIraNNa Vaidya, Source: TantrasAra sangraha by Jagatguru Sri Madhwacharya

Publisher: Jagatguru Sri Madhvacharya mUla mahasamsthana shrI Raghavendra Swamigalu Matha, Mantralaya

 

2. Vishnu sahasranama published by Achara Vichara (English magazine) (Pejawar matha, Chennai)

 

3. Vishnu sahasranama with meanings in Sanskrit & English according to Tatvasara commentary in sanskrit of Brihati sahasram by Sri Paada Rao published by Sri Sri Madhava Theertharu Moola Maha Samsthana.

 

Chaturvimshati-mûrtibheda-stotram by shrI vAdiraja theertharu

http://www.dvaita.net/pdf/stotra/vadiraja/chaturvimshati.pdf

 

Acknowledgement: Our thanks to Smt Pramodini & Sri Venkatesh Mutalik who provided us with 24 rupagaLu picture & book (above source)

 

 

 

http://www.tatvavada.org/keshavadiroopa/number5.pdf

 

This is very specific and focussed chintana of the vishesha vishishta24 vyUha rUpa-s as in Gayatri, achamana etc. How these vishesharUpa-s should be thought of has been given in the above works by

our Acharya-s based on hArIta and other smR^iti-s. This is forvishesha jnana. During mantra, achamana, dhyana etc., dhyeya mUrti-s has tobe thought of with specific laxanas. This is part of vishesha jnAna.

 

 

 

3. OM mAdhavAya namaH- chakra, shankha, padma, gadA

Husband of Lakshmi

 

 

bhaktirmETistu gadArishaMkhajalajairyuktI dR^iDha mAdhave | (Sri vAdirajaru kR^ita)

 

chakrashaMkhAMbujagadAdharoTismAn.h mAdhavoTivatu |

mAdhavasya varArohA kamalA syAchchiyo mama || (srI sumatIMdratIrtha kR^ita)

 

 

(Meaning of Madhava from Vishnu Sahasranama)

mAyAH - laxmyAH dhavaH svAmI mAdhavaH | madhuvidyA viShayatvAt.h- mAdhavaH | madhu sukham.h | taddAtR^itvAt.h tasyAyamini --- mAdhavaH

'mA' denotes LakshmiH & 'DhavaH' means svami, that is Master; The Lord, consort of Laksmi, is her Master ['husband', as also of the universe], [NB: Lord Vishnu & Lakshmi are inseparably united as 'husband & 'wife' for all time & in all places].

The Lord as the deity Madhu, indwelling in Aditya is a topic discussed as one of the vidyas in Chandogyopanishad; hence the Lord is called as mAdhavaH

Madhu denotes bliss [of Moksha]; since the Lord confers such a bliss He is named mAdhavaH

 

('Tatvasara' commentary on Brihatee sahasraM)

mA j~nAnaM tatkaraNaM AchAryAdi vA | tat.h pratiShThApakatvena dhavaH patiH iti- mAdhavaH

madhUnAM dhanAnAM samUhaH mAdhavaM tat.h asya asti iti mAdhavaH | mAM stutiM dhunoti gachChati iti--mAdhavaH

Lord who establishes knowledge, to act upon & practise. Prossessor of collections of wealth & riches. Reached by hymns of praise.

 

 

niyamaka rUpa: mAdhava

ramArupa : kamala

tatva-*Abhimani devatha*: ahankAra-garuda, shesha, rudra

gAyathri-varNa *Abhimani devatha*: vi- soma

naivedya item- *Abhimani devatha*: bhakShya- sUrya

nakshatra- rAshi: kR^itika- vR^ishabha

mAsa: mAgha

paksha: shukla, hR^idaya

nADi: madhya

Ruthu: shishira

nityakarmagaLu: while washing face (mukhatoLiyavAga)

AkArarupa: lohitha

pApanAshana: (having affairs with other women) sthrIgamanAdhi

 

Songs: Shodhisayya bhavda kalusha bodhisayyajnanavenage bAdhisuva Yamana bAdhe

bidiso MADHAVA (3) ***

 

 

Madhava! I am entangled in this worldly life (samsara) & I am full of worldly desires which lead to anger, greed, delusion, pride & jealously. O Lord, cleanse me of all these vile qualities & fill me with right knowledge. Madhava, You are the master of brahmavidya which leads to Moksha. Therefore bless me with right jnana. The upanishads proclaim that right knowledge is obtained only from those masters who teach Madhwa siddhantha. Madhava ! You are the master of all & you are the master of Yama, the god of death. Therefore, You can save me from the clutches of Yama. Yama who is the humble servant of Lord Narayana has ordered his fearful looking emissaries not to go anywhere near the devotees of Lord Narayana. Therefore, Lord Maadhava, enlighten me & save me from Yama.

 

4. OM govindAya namaha- gadA, padma, shankha, chakra

One who can be known through Vedas.

 

goviMde varachakradAraNigadA pullAbjashaMkhAMkite (Sri Vadiraja yati kR^ita)

 

gadA padmadarAryADhyo govindo naH sadA.avatu |

goviMdabhAminI padmA bhadraM dadyAt.h sadA mama ||

(shrI sumatIndrayati kR^ita)

 

 

(Meaning of Govinda from Vishnu Sahasranama)

gAH - vedavachAMsi vindate iti govindaH - gAH apaHsR^iShteH prAk.h svAyatanatayA vindate iti goviMdaH |

All vedic injunctions- vidhi & nisedha - are but only expressions of a form of worship of the Lord. He alone truly knows it fully. Hence the Lord's name is GovindaH

Before creation, the Lord rests in the water. Therefore, He is GovindaH

('Tatvasara' commentary on Brihatee sahasraM)

gAM pashuputrAdIn.h vindati lambhayati iti govindaH | gachChati avagamayati iti go vAk.h stotraM | gAMviddati iti govindaH

Source for attainment of cattle & progeny. Receives the hyms of praises

 

niyamaka rUpa: govinda

Place right palm on left palm

ramArupa : padma

tatva- *Abhimani devatha* : manasu-Indra, kAma

gAyathri-varNa *Abhimani devatha* : tuH- Ishana

naivedya item- *Abhimani devatha* : tuppa (Ghee)- Lakshmi

nakshatra- rAshi: rOhini- vR^ishabha

mAsa: phAlguNa

paksha: shukla, kaNThamadhya

nADi: shankhini

Ruthu: shishira

nityakarmagaLu: While playing (ATa AduvAga)

AkArarupa: kajjala

pApanAshana: one who steals gold (svarNachoura)

 

Songs:

hindanEkayOnigalali bandubandu nOndenAnu indu bhavada bandha bidiso tandeGOVINDA(4) ***

 

 

I have taken innumerable births earlier & in each birth, I have undergone suffering. Now I have taken birth as a Vaishnava & I repent for all my earlier sins. I pray that you save me from the bonds of samsara. All along, I have lived liek an animal, merely eating & sleeping with no thoughts of You or my spiritual upliftment. You are Govinda- the cowhead boy. Though I have lived like an animal, pray do not forget me. Put me on the right path & free me from the web of samsara.

 

 

PLEASE NOTE:

 

 

Understanding different rupas of Sri Hari

 

 

 

oMdu guNadoLaganaMta guNagaLu oMdu rUpadoLihavu lOkagaLoMdu rUpadi dharisi tadgata padhArthadoLahoragebAMdaLadavOliddu bahu pesariMda karesuta pUrNaj~nyAnA

naMdamaya paripari vihArava mADi mADisuva……………HKS_03-31

Taken from http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-March/000522.html

 

ParamAtma's has endless and boundless supremacy in guNa, rUpa and kriyaposesses infinite virtuous qualities. In one particular guNa there are

many guNa-s and each guna is complete by itself. If we meditate on anyone of His guNa, among those happiness, knowledge, strength, beauty andother guNa-s are all complete by themselves and many in numbers. In one

rUpa He has many rUpas-s and in one type of kriya there are manykriya-s. This is His amazing strength. He has the capability to causesurprising incidents/events not occurred in the past. There is no difference between the function of one part of His body with

the other. Any part of His body can perform any function He so desires.He can see with his ears, walk on his hands, smell with his foot etc..He is Himself present in His aMtaryAmi rUpa-s and His biMba rUpa-s. shrI

hari is complete in all respects thus – svagatbhEdavivarjita. He isexclusively knowledgeable and ever happy. He has names of differentsounds and words and known by those suitably related names. The entire body of ParamAtma and every other part such as His nails and

hair are exorbitantly filled with infinite virtuous qualities. There isno defect in any part.

 

 

 

 

 

 

The various rupas mentioned in the various avataras, Vyuhas and the Sri Vishnu Sahasranama are " different " via the strength of Vishesha (for example, associating Rama with only Sita during Ramaavatara et al.....)

 

For example, the same namas mentioned in the Dashavataras such as Vamana/Trivikrama and Narasimha and Sri Krishna are " different " from thoase mentioned in the 24 Keshavadi Namas.

Also for example, the sankarshana, aniruddha, pradyumna, vasudeva and narayana rupas are " different " from the same names mentioned in the 24 Keshavadi Namas. These are " distinguished " where the color of specific rupas are sometimes mentioned to enable one to make out that it is the pancha vyuha vs. the 24 vyuha etc etc.

And within the Sri Vishnu Sahasranama itself, there are multiple repetitions, which are " different " as well.

While doing the Kalasha puja where we invoke the 51 matrikas rupas , the 24 keshavadi rupas, the 10 avatara rupas, the 4 vAsudevadi rupas (Vasudeva, Pradhyumna, Sankarshana, Anirudha), the 4 vishvAdi (Vishwa, tejasa, pragnyA, turya) rupas and the 4 Atmadi (atma, antaraatma, paramathma, jnAnAthma) rupas along with Vedavyasa, dattatreya and Simshumara rupas as being repetitive!

 

 

Paramathma has neither birth nor death; neither growth nor decline and is devoid of all limitations and blemishes. He has hands and legs, head and eyes and other limbs everywhere. Our eyes can see only but cannot hear,smell, taste and so on, but there is no difference between Himself and

various parts of His body like limbs, nails, hair etc nor His variousaMtaryAmi rUpa-s. (svagata beda vivarjitha concept). shrI Jagannatha dAsaru in his Magnus opus Harikathamruthasaara, 2nd chapter, 8th, 9th verse....

 

jagavanellava nirmisuva nAlmoganoLage tAniddu salahuvagaganakeshanoLiddu samharisuvanu lOkagaLa

swagata bhedavivarjitanu sarvaga sadAnaMdaikadehanu bagebageya nAmadali karesuta bhakutarannu poreva

Obbanali niMtAduvanu hari mattobbanali noDuvanu,beduva nobbanali nIDuvavanu mAtADuvanu beragAgi abbarada heddaivaniva mattobbaranu lekkisanu lokadoLabbane tA bAdhya bAdhakanAha nirbhita

In the feet, via JayaMta (pAdAbhimani), as dAmOdara rUpi ParamAtma Hedoes the function of movement or standing and gives the feeling to the

jIva that he is doing this activity. In the eyes via sUrya (nEtrAbhimAni), as madhusUsadana rUpi ParamAtma Hedoes the function of sight i.e. He sees and makes us see.In the hands as daxaprajapati (hastAbhimAni), as padmanAbha rUpi

ParamAtma He does the function of accepting or giving gifts.

Similarly, all functions are carried out by the body with the help of Paramathma itself. Paramathma is capable of carrying out impossible & extra ordinary tasks.

There is neither real difference between Him and His various forms, attributes and actions nor among themselves.

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

 

-- *shriishaH sharaNam.h*mama svAmI harirnityaMsarvasya patireva cha*xemaM vidhAsyati sa no bhagavAn.h tryadhIshaH | trAtAsmadIyavimR^ishenakiyAnihArthaH*sarvAdhAraH, sarvakAraH, sarvaprerakaH, sarvasattApradaH,

sarvashabdavAchyaH, sarvAchintyaH, sarvakarmakartA, sarvakarmapUjyaH, sarvakarmasAxI,sarvadevAdivandyaHviShNuH sarvottamaH, anantaguNapUrNaH, doShadUraH, svatantraH, sarvasvAmI,sarvasR^iShTyAdikartA, sarvAntaryamI, sarvavyAptaH, mama anantopakArakaH,

sa eva gurudevatAntargataH san.h pApAdi nAshayati, bhaktiGYAnAdi anugR^iNAtitaddAsohaM, nAhaM svatantraH na mama kArakANi, sarvANi taddattAnyeva, sarvaMtasmin.h samarpyatepUrNaH preShThaH paraH svAmI vyAptaH kartA upakArakaH | raxatyeva tadIyaM

mAM karmArchyo gurudevagaHsarvarige preraka sarvakartabhoktasarvatradali vyApta sarvashabda vAchasarvaguNa paripUrNa sarvadoShadUrasarvaGYAnagamya sarvashakta mUrtisarvesha cheluva gopAlaviThalareya

sarvAntariyAmi sarvabauma namo