24 Chaturvimshathi rupagalu varNane- Sridhara, Hrishikesha

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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.

 

 

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

 

 

http://www.tatvavada.org/keshavadiroopa/number1.pdf

 

 

Chaturvimshati-mûrtibheda-stotram by shrI vAdiraja theertharu

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

The above stothra & the corresponding Vishnu rupas is very specific and focussed chintana of the vishesha vishishta24 vyUha rUpa-s as in Gayatri, achamana etc. How these vishesha

rUpa-s should be thought of has been given in the above works byour Acharya-s based on hArIta and other smR^iti-s. This is forvishesha jnana. During mantra, achamana, dhyana etc., dhyeya mUrti-s has to

be thought of with specific laxanas. This is part of vishesha jnAna.

 

 

 

 

 

9. OM sridharAya namaha- chakra, gadA, shankha, padma

He who supports Lakshmi

 

vaMde shrIdharamabjachakra gadayA shaMkhenachAlaMkR^itaM | (shrI vAdirajaru)

chakrakaumodakIshaMkhapadmADhyaH shrIdharo.avatAt.h|

shrIdharasya vadhUrdhanya dhanyaM tanyAddayAspadam.h || (shrI sumatIMdraru)

 

 

 

(Meaning of Sridhara from Vishnu Sahasranama)

dhatta iti dhaH | ramayatIti raH | dhashchAsau rashcha dharaH | shriyaH dharaH --sridharaH

'Dhah' denotes bearing; 'Rah' stands for giving blissful joy. Since the Lord by bearing (on His breast) SriH [LakshmiH] gives her pleasure. He is named SridharaH [NB: The Lord has no need for deriving joy from any external being or source, since he is 'svaramana' & 'ApatakAma'; it is SriH instead who derives joy by being seated on His chest, without ever becoming a 'cause' or 'source' for the Lord to experience joy.

 

('Tatvasara' commentary on Brihatee sahasraM)

shrayate iti shrIH vIryaM tat.h dharati iti srIdharaH

Possessor of vigour & energy.

 

niyamaka rUpa: shrIdhara

Touch lower lip with right fore finger

 

 

 

ramArupa : prakR^itI

tatva- *Abhimani devatha*: ghrana- Ashwini

gAyathri-varNAbhimani devatha- bha- aryama

naivedya item- *Abhimani devatha* : tovve (beLe)- Garuda

nakshatra- rAshi: makha, siMha

mAsa: shrAvaNa

paksha: shukla-udara oDa

nADi: naMdA

Ruthu: varsha

nityakarmagaLu: yagnopavItadhAraNe

AkArarupa: svarNavarNa

pApanAshana: shUdrAnna

 

Songs: modalu ninna pAdapUje odaguvante mAdu enna hridayadolage sadanamAdO mudadiSRIDHARA.(9) ***

 

Sridhara ! Fill my heart with Your joyful presence so that Your glory is always on my tongue. The tongue speaks of what is in the heart. If my tongue has to speak about Your glories, You should reside in my heart.

 

 

 

10. OM hR^ishikeshAya namaha- chakra, padma, shankha, gadA

He who controls senses

 

nityaM pAhi gadAripaMkajadarAn.h bibhrad.h hR^iShIkesha mAm.h | (shrI vAdirAjayati kR^ita)

chakrapadme shaMkhagade hR^iShIkesho dharanmavet.h |

hR^iShikeshasya vanitA vR^iddhirbhuddhiM dadAtu me || (shrI sumatIndrayati kR^ita)

 

(Meaning of Hrishikesha from Vishnu Sahasranama)

hR^iShIkANAM tadabhimAninAM IshaH svAmI hR^iShIkeshaH |

 

hR^ishi denotes the sensory organs. The Lord is the master [activator] of all sensory organs as well their presiding deities. Thus, the Lord is hR^ishikeshaH

 

 

('Tatvasara' commentary on Brihatee sahasraM)

hR^iShikANAM indriyANAM IshaH svAmI iti hR^iShIkeshaH

Lord (controller) of the senses

 

 

 

 

niyamaka rUpa: hR^iShikesha

ramArupa : buddhi (vR^iddhi)

tatva-*Abhimani devatha*: vAk.h- Agni

gAyathri-varNAbhimani devatha*: rgo- sAvitri

naivedya item- *Abhimani devatha*: Green leaves- Mitra

nakshatra- rAshi: hubba, simha

mAsa: bhAdramAsa

paksha: shukla, udara edabhAga (middle belly)

nADi: kuha

Ruthu: varsha

nityakarmagaLu:

AkArarupa: ketakI varNa- a fragrant screw- pine leaves

pApanAshana: j~nanAj~nAkR^itaM

 

Songs: husiyanAdi hotte horeva vishayadalli rasikanendu husige hAkadiru ennaHRISHIKESHANE (10) ***

 

In the struggle of life, I have uttered many untruths to make a living. I have immersed myself in enjoying worldly pleasures. Hrsikesa ! You are the controller of all my organs. I pray that You inspire them to turn towards You & serve You.

 

 

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, sarvaM

tasmin.h samarpyatepUrNaH preShThaH paraH svAmI vyAptaH kartA upakArakaH | raxatyeva tadIyaMmAM karmArchyo gurudevagaHsarvarige preraka sarvakartabhoktasarvatradali vyApta sarvashabda vAchasarvaguNa paripUrNa sarvadoShadUra

sarvaGYAnagamya sarvashakta mUrtisarvesha cheluva gopAlaviThalareyasarvAntariyAmi sarvabauma namo