My Thoughts .............. 78

 

1) Peace comes with lots of Chaos and Goodbyes!

2) When you walk on a path, no one may follow you, because it's your destiny and not theirs, it's your goal and not theirs!

3) No teacher can teach Experience, that you learn undergoing the grounding!

4) Small talk can fix big fights, don't hesitate to try it!

5) There is a lamp inside you; light it, and it will heal your ego!

6) Love is lighter than Air, Hate is heavier than the Himalayas, choose wisely!

7) Time is free; how you use it to make it worthy and priceless depends upon you!

8 ) You can easily return to the past, but no one is there; all have moved on!

9) If you want a discount on your problems, then Bhakti and Saranagati are the best coupons available; encash them!

10) When you give anything for free, selflessly, people don't appreciate it; they complain and crib!

Guru Paduka Stotaram

 

Guru Paduka Stotram:

Meaning of Words & Translation of Shlokas

Guru Paduka Stotram is a well-known and famous Stotra glorifying the Padukas of the Guru. The devotees study it daily, and when the meaning is also brought to mind, then alone there is real joy.

Every verse in this stotram takes us deeper—from bhakti, to vairāgya, to jñāna, to mokṣa. By meditating on the Guru’s feet, we gradually dissolve the ego and merge into the Self.

अनन्तसंसारसमुद्रतार
नौकायिताभ्यां गुरुभक्तिताभ्याम्।
वैराग्यसम्राज्यदपूजनाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ १ ॥

Anantha samsara samudhra thara
naukayithabhyam guru bhakthithabhyam,
Vairagya samrajyadha poojanabhyam,
namo nama sri guru padukhabyam., 1

1. Anant Samsar Samudra Tar – That which helps cross over the ocean of Samsara, Naukayitabhyam – by being like a boat,
Guru Bhaktidabhyam – That which endows me with devotion to the Guru,
Vairagya Samrajyada Poojanabhyam – The worship of blesses us with dominion of renunciation.
Namo Namah Shri Guru Padukabhyam - My prostrations to those holy sandals of my Guru.

I again and again prostrate to those holy Padukas (sandals) of my reverential Guru, which serve as the boat to help cross this endless ocean of samsara, which endow us with devotion unto our Gurudev and with whose worship we are blessed with the dominion of renunciation.

कवित्ववरसिनिसागराभ्यां
दौर्भाग्यदावाम्बुधिमालिकाभ्याम्।
दूरीकृतनाम्रविपत्तिताभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ २ ॥

Kavithva varasini sagarabhyam,
dourbhagya davambudha malikabhyam,
Dhoorikrutha namra vipathithabhyam,,
namo nama sri guru padukhabyam., 2

2. Kavitva Varashi – For the ocean of Knowledge,
Nishakarasbhyam - which is like a full moon,
Daurbhgya - Misfortunes,
Dava-fire, Ambud - water, Malikabhyam- down pour,
Durikrita - remove, Namra - who prostrates,
Vipattatibhyam - the group of distresses,
Namo Namah Shri Guru Padukabhyam- My prostrations to the holy sandals of my guru.

I again and again prostrate to those holy Padukas of my reverential Guru, which are like a ‘full moon’ for the ocean of Knowledge, which serve as the downpour of water to put out the fire of misfortunes, which remove the various distresses of those who surrender to them.

(This verse reveals how spiritual surrender, through bhakti to the Guru, dissolves even deep-rooted karmic misfortune and invokes wisdom and creative expression. The Guru’s pādukās represent the presence, protection, and power of true knowledge.)

नतययोः श्रीपतितं समीयु
ःकदाचिदप्यासु दरिद्रवैर्यः।
मूकश्च वाचःपतितां हि ताभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ३ ॥

Natha yayo sripatitam samiyu
kadachidapyasu daridra varya,
Mookascha vachaspathitham hi thabhyam,
namo nama sri guru padukhabyam.3

3. Nata - who prostrates, Yayo - to them (holy sandals),
Shripatitam - great possessors of wealth, Samiyuh - have turned out,
Kadachidapi - even, Ashu - immediately, Daridravaryaha - the worst poverty-stricken, Mukashcha - the dumb, Vachaspatiti - great masters of speech.
Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru.

Those who prostrate to the blessed padukas of their Guru shortly overcome the curse of their poverty and become possessors of great wealth. Such is the inexplicable power of these padukas that the mute ones become eloquent speakers, to such padukas my infinite prostrations.

(No obstacle is too great, no limitation too fixed, no karma too dark— when the heart bows in surrender to the Guru, who is none other than the Self in human form).

नलीकनीकाशपदाहृताभ्यां
नानाविमोहादिनिवारिकाभ्याम्।
नमज्जनाभीष्टततिप्रदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ४ ॥

Naleeka neekasa pada hrithabhyam,
nana vimohadhi nivarikabyam,
Nama janabheeshtathathi pradhabhyam
namo nama sri guru padukhabyam., 4

nalīka-nīkāśa-padāhṛtābhyām – The pādukās, touching the Guru’s lotus-like feet, carry their sacred purity.
Just as a lotus grows unstained from the mud, the Guru’s feet remain pure, and their pādukās cleanse the seeker’s heart.

nānā-vimohādi-nivārikābhyām – They remove many kinds of delusions:
– moha (attachment),
– viparyaya (false knowledge),
– avidyā (ignorance),
– ahaṅkāra (ego)

namaj-jana-abhīṣṭa-tati-pradābhyām – To those who bow humbly, they fulfil their heartfelt spiritual wishes.

Salutations again and again to the holy sandals of the Guru, which have removed the dirt-like impurities from the lotus-like feet of the Guru, which removes all varieties of delusions like ignorance and attachment, and which grant the highest wishes of those who bow down before them.

(The Guru’s pādukās are not mere symbols—they are vessels of śakti (power). By worshipping them with humility and sincerity. The knot of ignorance loosens. The inner lotus of the heart opens. The seeker’s true desires—for liberation, peace, devotion—are effortlessly fulfilled.)

नृपालिमौलौभरणेन काञ्चि-
सरिद्विराजज्जषकन्यकाभ्याम्।
नृपत्वदाभ्यां नतलोकपङ्क्तेः
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ५ ॥

Nrupali mouleebraja rathna kanthi
sariddha raja jjashakanyakabhyam,
Nrupadvadhabhyam nathaloka pankhthe,
namo nama sri guru padukhabyam., 5

5. Nrupali - of the king, Mauli - the crown, Vraja Ratna - precious stone,
Kanti - shine like, Sarid - A big river, Viraja – infested, Jhash - A crocodile, Kanyakabhyam - A beautiful girl, Nrupatvadabhyam - lifted up to the great rank of sovereignty, Natlok pankte - to whom a queue of people bowed at, Namo Namah
Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

My namaskars to those divine padukas of my Guru, which shine like a precious stone adorning the crown of a king. They stand out like a beautiful damsel in a river infested with crocodiles, and which raises the devotees to the state of sovereign emperors.

( Even kings surrender at the Guru's feet. The Guru’s pādukās are the crowning glory of the path. Those who humbly bow rise as sovereigns in spirit, ruling not lands, but their own minds and senses. This is the royal yoga of surrender, where the real power is humility, and the real treasure is grace.)

पापान्धकारार्कपरम्पराभ्यां
तापत्रयाहीन्द्रखगेश्वराभ्याम्।
जाड्यादिसंक्षोषणवाडवाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ६ ॥

Papandhakara arka paramparabhyam,
Thapathryaheendra Khageswarabhyam,
Jadyadhi samsoshana vadaveebhyam
namo nama sri guru padukhabyam., 6

6. Papandhakar – Darkness of sins, Parampara - a chain of, Ark - Sun,
Taap tray aheendra - three pains of Samsara a cobra,
Khageshwarabhyam - a king of birds -Eagle, Jadya – insentience,
ignorance, Abdhi - an ocean, Samshoshana - dries away,
Vadawabhyam - a terrific fire, Namo Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

I again and again prostrate to those holy Sandals of my Guru, which are comparable to the effulgent Sun, which effaces the endless darness of sins, which are like an eagle for the snake-like pains of Samsara, and which are like a conflagration of fire whose heat dries away the ocean of ignorance. namo namaḥ śrī guru pādukābhyām — over and over, we bow, for their light never dims.

(Bow to the pādukās, and feel: Sins dissolve in their light, Sorrows uncoil like snakes fleeing the eagle The heavy fog of spiritual laziness evaporates in the sacred fire).

शमादिषट्कप्रदवैभवाभ्यां
समाधिदानव्रतदीक्षिताभ्याम्।
रामाधवाङ्घ्रिस्थिरभक्तिदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ७ ॥

Shamadhi shatka pradha vaibhavabhyam,
Samadhi dhana vratha deeksithabhyam,
Ramadhavadeegra sthirha bhakthidabhyam,
namo nama sri guru padukhabyam.7

7. Shamadi shatka - Sham etc. six attributes, Prad - endows, Vaibhavabhyam - a wealth of, Samadhi daan Vrat dikshitabhyam - initiated with the vow of charity & self settledness, Ramadhava - A husband of Rama, i.e. Vishnu, Anghri - feet, Sthir bhaktidabhyam - bless with permanent devotion at. Namo Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

My prostrations to those Padukas of my guru which endows us with the glorious six qualities beginning with Shama, which have as though taken a vow to bless the intiated ones with the ability to go into the state of Samadhi, and which blesses the devotees with permanent devotion for the feet of Lord Vishnu – the all-pervasive God.

( This verse is the yogic and jñānic heart of the stotram: It promises inner qualification (adhikāritva). It leads to samādhi, the silent bliss of the Self. It anchors the heart in bhakti, love without ego.)

स्वार्चापराणामखिलेष्टदाभ्यां
स्वाहा सहायाक्षधुरन्धराभ्याम्।
स्वान्ताच्छभावप्रदपूजनाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ८ ॥

Swarchaparana makhileshtathabhyam,
swaha sahayaksha durndarabhyam,
Swanthachad bhava pradha poojanabhyam,
namo nama sri guru padukhabyam., 8

8. Swarchaparanam - who are parayan for sewa, Akhileshtadabhyam - bestows all the wishies of them, Swaha- absorbed, Swantachchhabhav Prad Poojanabhyam - which grace ones’ own hidden real nature, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru.

I again and again prostrate to those Padukas of my Poojya Gurudev, which help fulfil all the wishes of those devoted disciples who are ever-available & dedicated to Sewa, and which awaken the sincere aspirants to the divine state of self-realisation.

( This verse teaches: Worship the pādukās sincerely. Your desires will be purified, then fulfilled. Your actions become empowered, aligned with the sacred. Your mind becomes transparent like still water. And into that stillness, the Truth reflects as your own Self.)

कामादिसर्पव्रजगारुडाभ्यां
विवेकवैराग्यनिधिप्रदाभ्याम्।
बोधप्रदाभ्यां दृतमोक्षदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ९ ॥

Kaamadhi sarpa vraja garudabhyam,
viveka vairagya nidhi pradhabhyam,
Bhodha pradhabhyam drutha mokshathabhyam,
namo nama sri guru padukhabyam.9

9. Kamadisarpvraj - to the serpent of desires, Garudabhyam - like an eagle, Vivek Vairagyanidhi Pradabhyam - bless with the valuable treasure of discrimination & renunciation, Bodh Pradabhyam - enlightened with true knowledge, Drut Mokshdabhyam - bless with instant liberation from the shackles of the world, Namo
Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

(My prostrations to those holy Padukas of my Guru, which are like an eagle for all the serpents of desires, which bless us with the valuable treasure of discrimination, renunciation, & knowledge, and which blesses us with instant liberation from the shackles of life.)

नताः यये यस्य समुपासकस्य
शृतेः शिरः स्थापित चित्तताभ्यां।
नित्यम च त्वच्चरणाम्बुजस्य
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ १० ॥

natāḥ yaye yasya samupāsakasya
śruteḥ śiraḥ sthāpita cittatābhyām |
nityaṁ ca tvat-caraṇāmbujasya
namo namaḥ śrī guru pādukābhyām || 10 ||

Salutations again and again to the holy sandals of the Guru, whose worshippers become bowed by reverence and full of devotion, whose minds are firmly established at the sacred feet of the Guru, and who meditate unceasingly upon the lotus feet as the source of all light and grace.



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My Thoughts .............. 77

 

1) Silence has a voice that only the soul hears!

2) When your time is good, your mistakes are taken as jokes, and when it is bad, your jokes are taken as mistakes!

3) Time is the King of the universe; nothing happens without his permission or wish!

4) The alternative choice to life is death; live your life instead of dying each moment

5) In times of difficulty, those who extend a hand of help without asking are your true friends and relatives!

6) Without thoughts changing into action, dreams can't become reality!

7) They say an empty mind is the devil's workshop, stay devoted to HER and the empty mind will be Devi's workshop!

8 ) Evolve, don't repeat the same mistakes!

9) Wisdom is the art of seeing what is invisible to others!

10) Security comes with calmness; insecurity always comes with chaos in the arms!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 24

 

Karika 27

sato hi mayaya janma yujyate na tu tatvatah
tatvato jayate yasya jatam tasya hi jayate

With previous sloka sruytya jagatutpatti nishedha topic is over. It started from 23. All four topics are over. Jiva and jagat utpatti by sruti and yukti. He concludes now in these slokas 27-30. The conclusion is that no jiva is born and no jagat is born. Nothing is born. That means Brahman is not a karyam. Brahman is ajati. Brahman was, is and ever will be advaita. Dvaitam is confusion.

We have to note certain points here. The negation of jiva and jagat does not mean he denies the experience of the world. It is accepted. We have five senses, and each is busy revealing dviatam.
They produce sukham and duhkham also. Anubhuta dvaitam is not negated. We are only saying that experience is not proof of reality. So, do not hang on to experience and go on arguing that dvaitam is real because we experience it. Like what? Svapna. Blue sky is there. Mirage water and so on. Dvaita satyatvam alone is negated. This conclusion is given here.

The idea is repetition, but presentation is different. From sad vastu, also, a real creation cannot come. Sat cannot become karyam. From asat vastu, also, a real creation cannot come. Another idea is from the sat at least an apparent creation came. From asat vastu, even an apparent creation cannot come. If you are interested in creation, have an apparent creation.

Satah hi mayaya janma yujyate. For sat vastu, a mithya creation is possible. A rope can become an unreal snake. To put it in our language, sat can become vivarta karanam. Suppose purvapakshi is
hell bent and he wants to say real creation. That means sat will be parinami. It will have changes. It will have a janma, it will be invariably a karyam. Then it will have its cause. Which is the final
cause? Anavastha dosha. Tattvato + for one whose world is really born, that is sat is parinami karanam, then jatam tasya hi jayate - karyam that which is born is jatam. Sat becomes a karyam, which again produces another world. Such a problem will not be there if it is vivarta karanam.

If so, it is changeless and it does not have shadvikara, and so it does not have janma, and so an karyam. You won’t ask what its karanam is. Srishti will naturally be unreal.

Karika 28

asato mayaay janma tatvato naiva yujyate
vandhayaputro na tatvena mayaya vapi jayate

Sat is vivarta karanam alone. To avoid this problem, Purva Pakshi argues that if I accept Brahman as sat, then only this problem arises. Take Brahman as asat. If so, even apparent creation also not possible. Asatah + from asat, nothing can come. It can never become the world either really or apparently.

An example is Vandhya Putrah. He is asat. Non-existent one. It is an idiom used in Vedanta. An existing woman can give birth to a son, really (waking state son), or in a dream, have an apparent son.

Vandhya putrah is not possible. He is not born or cannot produce a real child or apparently. The essence of these two slokas is that real creation is never possible.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 23

 

karika 25

Sambhuterapavadacca sambhavah pratishidhyate
konvenam janayet iti karanam pratishidhyate

Some more sruti statements are taken for discussion. First is in Isavasya (12). He gives only the idea and not an actual quotation. In Isa, various upasanas were talked about. One is an HG upasana.

There, HG is given a special name, and that is Sambhutih. Why is he called Sambhutih? Sambhutih is janma. SamBhu. HG is called sambhutih because he has got janma. Isvara is birthless, and from him is born HG. Brahma devanam prathamah + So he is called prathamajah. Jyeshthah putrah.

HG has a birth. His name itself is Sambhutih. Samyag bhutih janma asya asti iti. HG Upasana is condemned there. (“mrityoh sa mrityum gacchati ya iha naneva pasyati”). Apavada is done. Dismissal is done. If HG upasana is condemned, it is as good as condemning HG. HG Upasana ninda is HG ninda. It cannot be taken as real. What is satyam cannot be condemned. What is condemned is not real. So, HG is mithya. It is the first creation. If the first creation is mithya, what can to talk of Virat, etc. Right from HG, the whole creation is asatyam. Even though it is not clearly said there. Because of the condemnation of HG Upasana and HG, what is the indication? (HG dvara)

Sambhavah pratishidhyate. Very creation is dismissed. HG represents the whole creation. Again Br. Up comes. Ko nu enam +. (Br.Up 3.9.28) enam jivam who can create? This is Yanjavalkya’s statement. It starts from 3.1. There is a big competition to find out who is the greatest Brahma jnani. Many have assembled. The prize is thousands of cows. Even before the start of the competition, he takes away the cows. How dare you take the cows? He says I needed it, and so I took it. You have to win the competition. Yes. Let anybody ask any question, I will ask.

Each one asks questions to him, and he ushastha, Kahola, Gargi (brhamavadini), etc. She comes a second time. After all the tenth people had answered, he asked if there were any questions from anybody. Nobody comes forward. Then he says I will ask you questions. He gives a mysterious statement.

In that particular section, this question comes. Her,e exactly no question, but it is a final statement. Nobody can create jiva. Jiva is one with Brahman. Aksheparthe. Brahman is not a karanam. So creation is not there. Karananishedhena karya nishedah kriyate.

Karanam + Cause is negated. The effect is also negated. The only difference is jiva utpatti nishedha. Even though we discuss jagat utpatti nishedha, it is more relevant in jiva utpatti nishedha. (Katha also “nayam kutascit na +” 1.2.18)

Karika 26

Sa esha neti neti iti vyakhyatam ninhute yatah
sarvamagrahya bhavena hetuna ajam prakasate.

Another quotation from Br. Up is taken. (Br.Up 2.3.6) It is a famous one. This is not, this is not.

Thus, atma is to be understood. It means I am atma. Brahman has to be understood by negating everything else. By owning up to oneself. Br Up divides the whole creation into two portions. Murta is formful, and amurta is formless. Sthukla is murtam, and sukhshma is amurtam. Akasa and Vayu are formless.

The section itself is called murtamurta brahmanam, and it starts from 2.3. After this brahmanam, the Upanishad says Brahman is neither murta (one neti) nor amurta (by another neti). Whatever is left out is Brahman. What is it? I alone will be left out. Sruti says that it is Brahman. it is a method for revealing atma. Creation is introduced and negated. Listen to the sound. Listen to the silence.

Awareness alone is there. No more awareness of something. To know svarupa jnanam through vritti jnanam. So, Srishti is introduced to negate later to reveal Atma. So tatparyam is not in srishti. It is adhyaropa apavada nyaya for adhishthana bodhanam.

The quotation means sah esha atma - atma is this. After saying atma is this, Sruti goes on negating everything else. So whatever is left out, nishedha avadhi rupena yat avasishyate tad eva atma svarupam. By this vyakhyatam + vyakhyatam sarvam ninhute.

Meaning negates. Sarvam murta amurta prapancatmakam sarvam. Which has been introduced in the previous portion.

Vyakhyatam in the previous portion of the Brhadaranyaka. The intention of sruti is atma is agrahya rupam. Not an object of experience. Grahanam is grasping. But through pramanam. That which is grasped through pramanas like pratyaksha.

Agrahyam means not so grasped through any pramanam. Murtamurta prapancam is grahyam. So, sarva grahya prapancam is negated by negating murtamurta prapancam. If sarva grahya prapancam is negated, what is left out is agrahyam. It is undeniable I, atma, the negator. The caitnayam. Grahakah. Isvarah is also another grahya vastu. He will be dismissed with that prapanca. If he has to survive this massive bulldozing vakyam of neti neti, he has to be agrahya atma. Why is this method used because anything we experience happens to be anatma. So to arrive at atma, we use this method.

My Thoughts .............. 76

 

1) With love and care, our dear ones glow differently, which we can notice in kids!

2) Everyone has a UPS (Uninterrupted Power Supply), it is upto you to convert it to UAS (Uninterrupted Anandah Supply) by outgrowing your blocks created by Ragah, Dwesha, etc

3) The dreamer doesn't accept the dream as a dream in the dream!

4) When you tell people about your dreams, they may not understand them. Show them in reality! 

5) The distance between Paramatma and Jivatma is Ignorance!

6) If you believe in yourself, you will succeed!

7) Remember, whether it's a machine, a house, or a relationship, maintenance is often cheaper than repair.

8 ) Eat your food as medicine and not medicine as your food!

9) None can steal your knowledge from your mind, but wealth can be stolen from your lockers!

10) Once you accept, "Who am I", there will not be any struggle to become Who you're not!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 22

 

Karika 23

भूततोऽभूततो वापि सृज्यमाने समा श्रुतिः ।
निश्चितं युक्तियुक्तं च यत्तद्भवति नेतरत् ॥ २३ ॥

bhūtato'bhūtato vāpi sṛjyamāne samā śrutiḥ |
niścitaṃ yuktiyuktaṃ ca yattadbhavati netarat || 23 ||

Jagat utpatti nishedha is over. Yukti, in simple form, is that if the world is born, it must be karyam. If the world is karyam, and Brahman is karanam. But Brahman cannot be karanam because it is changeless. Why don't you say something other than Brahman is karanam. No. Sadeva saumya.

There is nothing other than Brahman. If the world has to be karyam, Brahman alone has to be karanam. But it cannot be karanam. So the world cannot be karyam. Maya was there. That Maya is a separate cause from Brahman. Maya is the only medium for creating vivarta karyam. It converts Brahman into a vivarta karanam.

Why not real karanam. Maya cannot make Brahman Saviakram. Brahman’s nature is nirvikara. Brahman’s nature is not changed by Maya. Like ajnanam can make rope into only a vivarta karanam. Not parinami. Either Brahman is not a karanam. As though karanam or a vivarta karanam. As though intelligent. It is the opposite. Ajati vada says no creation, and vivarta vada says as though creation. Both same.

Now we have to find the sruti support. This is from the 23rd onwards. Purvapakshi will run to Sruti when his logic is exhausted. So, when Sruti says Jagat creation, how can you negate? Etasmat jayate pranah in kaivalya and mundaka and tai and ch. Acharya says sruti only talks about creation, and it does not say whether it is aparinami karyam or vivarta karyam. The Karyam idea alone is given. Sruti leaves it for us. Sruti neither says as though nor real. We have to do it. Srutih samana. Srishti Srutih is common for you and me. Bhutah means real. Abhutatah means unreal. Parinami or vivarta. Now we have to see what is logical alone has to be the meaning. Not what you fancy. You may like Parinami.

In the later slokas, he will do that analysis. It is called tatparya niscayah through mimamsa. It is called niscitam. By upakramadi shadlinga vicaraih. taih tatparyatvvena niscitam. How established he does not say. Shadlingaih iti we have to supply. It is called sravanam. Whatever objections are raised by other people, we have to dismiss all those views by manaanm or logic. yat - whatever conclusion we have arrived. Tat-Tat alone is the tatparyam of sruti. This is correct - is not enough. This alone is correct. It means everything else is not correct - this is also a must. Knowledge has no vikalpas. That is a refutation of other thoughts. Niscitam is sravanam, and yukti yuktam is mananam. What is arrived at by this process. Srishti is mithya. Not bhutatah srishtih. He is going
to give some samples of this process.

Karika 24

नेह नानेति चाऽऽम्नायादिन्द्रोमायाभिरित्यपि ।
अजायमानो बहुधा मायया जायते तु सः ॥ २४ ॥

neha nāneti cā''mnāyādindromāyābhirityapi |
ajāyamāno bahudhā māyayā jāyate tu saḥ || 24 ||

Three sruti quotations are taken here. First is from Katha. Manasa eva idam aptavyam neha nanasti. Mrtyoh sa mrtyum gacchati ya iha naneva pasyati (Katha 2.1.11). There is no plurality here. The important point here is that it does not use past tense or future tense but present tense. If sruti means Brahman has really created the world, and it is parinami karanam, and it has divided itself into a pluralistic world, it would say plurality is real, and now there is plurality it has to say.

There was no plurality before Srishti. Nana na asit. Idanim nana asti. It says idanimapi nana nasti. Nana na asit. Nana na asti. Na bhavishyati. So Srishti has to be unreal.

The second is from Br. Up. ( 2.5.19) Indrah mayabhih +. Indra means Brahman. Mayasahitam Brahman. Pururupah is bahurupah. Assumes many forms. This is also a statement of creation. By what? Mayabhih. The word to be noted is through Maya. Maya means the same as we know elsewhere. In a magical sense. Indrajalam.

Seeming illusions for us, mayavi creates. What is not possible, he seemingly makes it possible. What cannot logically happen seems to happen. That is Maya. Here also, Brahman cannot become many. Why? Brahman is nirvikarah. Seemingly becomes many. So by Maya or magic. It is always unreal. Indrah, the Lord, does it through his magic power. That is a cosmic magic power. Like a waker becomes many in a dream, seemingly, without dividing himself.

Sruti herself clearly says srishti is mayikam, mithya. People also interpret this as they like. They say Maya is a real sakti of the lord, and he creates a real world with the help of that power. It is not unreal. So he gives another quotation. Third is ajayamanah bahudha + Tasya + maricinam + ( Yaj Veda 31.19). Very popular suktam.

Here, Sruti says Purushah Brahman is born in manifold ways. How? Mayaya. The controversy is whether it is really born or apparently born. We said unreal. Visishtadvaitin said it is real creation.

Here, the word to note is ajayamanah. Without being born. It has created itself into many. There is virodha. It is possible in only one way. Without changing, it becomes many means, it is vivarta karanam for the world. Means no creation. No other meaning is possible. We cannot say without really creating that he really creates, can we? So unreal. Prana samvadavat in 3.15 karika.

In the Gita, we also have the same idea. Ajopi san avyayatma + Remaining birthless, I am born. Only in one way is it possible. Birth is seeming. Two contradictory things cannot co-exist. Like darkness and light. They must belong to two orders of reality. Ajah is paramarthika satyam. Why not put it the other way around? Birth is real, and birthlessness is vyavaharika. If birth is the real nature of the lord, birthlessness is apparent; that lord is samsari or not? Why should we seek him? Ajam is satyam. Then alone the lord is purusharthah.

A small portion of each quotation is given. Amnaya is Veda Vakyam. Iti veda vakyat. Third is only arthatah pathati. Ajayamanah sah mayaya bahudha jayate. So wherever Srishti vakyam comes, we have to add ‘mayaya’ in tai up, etc.

My Thoughts.....................75

 

1) They say, "You learn a lot being alone", which is ordinary. Stay among a crowd and learn in the chaos; that is precious!

2) Machines are perfect; be realistic, and not a perfectionist!

3) The KEY is Keep Educating Yourself!

4) In a book called "Journey of Life", there may be a few bad chapters too, but that doesn't define one's life!

5) "I want someone who cries for me" .. Why can't you have someone who feels happy and joyous for you, instead of crying, do not make others feel miserable!

6) A house cannot be repaired when the owner is destroying it!

7) Change is inevitable; if you're holding on to the old you, it will destroy you, as it will not accept the change!

8 ) The fear of unknown is greater than the known!

9) Don't have misplaced value for those who do not add value to your life!

10) Remember, your words create your world; talk wisely and sweetly!

10) Remember, those who enjoy borrowed happiness through family members, friends, relatives, or things will have to please them as interest paid on the borrowings.

My Thoughts.....................74

 

1) Your choices show what you are, not your abilities!

2) Don't chase; they run away. Instead, attract, and they will seek you!

3) Light and object look one and the same, but are different, without light object cannot exist, yet it develops ego, the light, the reason for the object to exist is always humble and selfless!

4) You never know the importance of light until you face darkness!

5) When you speak, speak to bless and not to impress or criticise!

6) If you're beautiful from within, your face will glow without any fake glowing layers

7) Progress from What-Why-When-Where-How! #evolve

8 ) When you decide to put an end to the gossip world, you will realize many left you without even saying goodbye!

8 ) In today's world, common sense is rare, and those who possess it, possesses it as a punishment. As they have to deal with everyone who doesn't have it!

9) Be nice to all for no reason, with reason comes expectation, which leads to problems!

10) Beautiful souls recognise beautiful souls. Stay genuine; special people will find you!

My Thoughts.....................73

 

1) The one you're looking for is YOU. The real YOU is within you, find him!

2) Loneliness is by choice; you feel bliss, aloneness is by force, where you are ready to cling to worldly things!

3) Silence speaks volumes!

4) In this manipulative world, simple and innocent people are considered nerds!

5) Human mind is always fascinated by the unknown; the moment it becomes known, you lose interest unless there is more to explore!

6) Heart is full of passion; it does not shout, it whispers. Mind is full of chaos, a devil, which shouts!

7) Ordinary man knows it is life, a Spiritual man knows about life!

8) Remember, only those who are ugly will beautify themselves and be presentable, those who are presentable will present themselves, naturally!

9) When you give, give it and forget, don't ever remember; when you receive, receive it and remember, never ever to forget!

10) Be like a wave, even if it breaks, it rises, don't be like a glass!

My Thoughts.....................72

 

1) Not letting go is heavy baggage; the more you let go, the higher you rise!

2) If it's complicated, it's from the ego; the soul is simple, like a baby!

3) If you want to reach the other side of the bank, then you should not fear the river!

4) Maya is attractive as it is ever-changing, but Brahman is not noticeable as it is constant!

5) This self is a pseudoself, a created, manufactured self, homemade. And your own real self remains deep down, hidden; you're here to find him out and get liberated!

6) Do not focus your gaze on the things which are 10% wrong, focus on the 90% correct, respect it, enjoy it, no one is 100% perfect in this world!

7) If one is already holding a conclusion, then it's useless to explain to such a person

8) To remain quiet in a situation where you can say a lot is wisdom!

9) A heart that always understands also gets tired sometimes; care rejuvenates it!

10) Lies are accepted as gospel, and truth needs to be proved!

Significance of Narasimha Avatar :

 

Significance of Narasimha Avatar :

Out of the several avatars of Lord Vishnu, ten important incarnations are classified as Dasaavataras. Among them Nrusimha avatar has attained a rare significance and importance. All His avatars are generally of a single form(apart from Varaha). But Nrusimha avatar is of a dual form, Nara + Simha. Nara means man and Lion is an animal. Narasimha means a combined form of a Lion and a Man. This was the 4th avatar among the Dasaavatars and it was a Sathya Yuga Avatar said to have taken place in Chakshuva Manvantar. It is said that in reference to Lord Narasimha is found in as many as 15 Puranas, and a separate Purana (Upa Purana) itself has been scripted in his name called Nrusimha Purana.

It was an instant avatar, called as Aavesa avatar (no prior preparations were made) where the Lord Narasimha appears in a very ferocious and fascinating form. Narasimha Avatar is referred to as a very powerful, precious avatar and the Lord Narasimha is depicted as a great protector at the time of need. He is the God of Gods. He is Mrithyu for the Mrithyu (one who eliminates the death cycles)

Sri Vishnu Sahasra Nama describes Lord Vishnu as “NaarasimhaVapu Sreeman Kesavah Purushothama” meaning He is the one who has taken a rare and unique form of a man and a lion whose worship will eradicate the ignorance, possessor of the Goddess of wealth Sri Maha Lakshmi,who always dwells in his chest, one who has beautiful and charming hair, the giver of knowledge to Gods, greatest among all Purushas, the Supreme Soul, who is omnipotent and omniscient.

Legend behind the Avatar (Story of Prahlada)

The legend behind this goes back to the days of Sathya Yuga when two demon brothers Hiranyaksha and Hiranyakasipa were creating lots of trouble to the mankind and devatas. The elder brother Hiranyaksha was killed by Lord Maha Vishnu in his Varaha Avathara. In order to take a revenge on Lord Vishnu, the demon Hiranyakasipa started doing a severe penance. When Lord Brahma appeared before him as a result of the penance Hiranyakasipa asks for a rare boon. The boon was that he (Hiranyakasipa) should not get killed by any deity or demi-God or demon, by a man or a beast, should not get killed with five elements (Pancha Bhootha), either in the day or night, either indoors or outdoors, by any kind of weapon and accordingly the boon was granted by Lord Brahma.

In the mean time Hiranyakasipa’s wife Vedavathi who was pregnant before he left for the penance delivered a male child Prahlada who went on to become an ardent devotee of Lord Sri ManNarayana for whose sake and cause the Lord had to take the Narasimha Avathara. While he was in his Mother’s womb Prahlada was listening and responding to divine stories. Seeing this sage Narada preached (upadesa) Prahlada the Narayana, Ashtakshari Mantra and the child started reciting this mantra while he was in his mother’s womb itself.

As Prahlada started growing he started learning Narayana Tatva and started influencing his friends also with his preachings’ which his father Hiranyakasipa did not like. Since Prahlada was not listening to his father’s words in this context and not stopping the recitation of Narayana Mantra, several attempts were made to change the mind of Prahlada and lots of restrictions were also imposed on him. But they were of no use and Prahlada was showing exemplary courage every time. In the process, he had to meet with severe punishments also in the hands of his demon father Hiranyakasipa but every time getting saved by the kind Grace of Lord Sriman Narayana.

Hiranyakasipa was fed up with his son’s attitude and wanted to finish him once for all. In the immediate next confrontation with his son Prahlada on the issue of Lord Sriman Narayana’s omnipresence, Hiranyakasipa emotionally asks his son Prahlada to show the Lord in a pillar in his palace and hits the pillar with his mace. All pervading Lord Sriman Narayana in order to prove the truth in his devotee’s words instantly appears and comes out of the pillar in a rare and ferocious form as Narasimha. Keeping in mind the boon Hiranyakasipa had on his death, Lord Narasimha pounces upon the demon, drags him to the threshold of the palace door, keeps him on his thighs and kills him with his fingernails (Nakha) at a time when it was Pradosha (neither day nor night) thus fulfilling the conditions of his death.

After killing the demon Hiranyakasipa, the fearful and ferocious form of Lord Narasimha did not calm down and it was roaring, creating a greater scare among the devatas. To make him cool down Devathas had to request Prahlada to pray him and it is said that they had to even invoke Goddess Lakshmi also to come down to pacify him. Finally, with the prayers from Prahlada and with the presence of his consort Goddess Lakshmi, Lord Narasimha got cooled down. Prahlada was crowned as the emperor of the kingdom which he ruled for several thousands of years.

Purpose of Narasimha avatar :

The specific purpose of this avatar was for protection of his devotee Prahlada from his demon father Hiranyakasipa, to prove a point and to make true the words of his devotee that God is in existence everywhere. Prahlada’s episode proves that God will always come to the rescue of his devotees who Prays him with sincere devotion.

Why this rare form?

Because of the rare boon Hiranyakasipa had the Lord had to take this rare form which was neither man nor animal. In using the Lion Head, the message was that Lion, the King of animals, hunts its target and kills it only when it is hungry and no one else and doesn’t store its food unlike other animals. Similarly, in his Narasimha Avathara the purpose was only to kill the demon Hiranyakasipa to save his devotee and nothing else and there was no need to kill anybody else. The avatar also ended with the killing of Hiranyakasipa. He is the lion among the Gods and the people.

He killed him with his nails which is not a weapon and the timing was neither day time nor night, it was Pradosha time. He killed him on his thighs to fulfill the condition of not getting killed in Pancha Bhoothas. It is said that the Dasaavatharas of Lord Vishnu have a link to the concept of evolution starting with Mastyaavathara (Pisces) transformed into a full fledged human being in Ramaavathara and Krishnaavathara. Narasimha avatar is the beginning of transformation from animal to man (half animal and half man).

Nrusimha Mantra Rajam

Ugram Veeram Maha Vishnum Jwalantham Sarvathomukham!
Nrusimham Bheeshanam Bhadram Mruthyu Mruthyum Namaamyaham!!

I surrender and bow to Lord Narasimha “who is ferocious and heroic, who is Maha Vishnu, radiant and glowing from all sides, who is omnipresent, who is terrific, who is adorable, who bestows auspiciousness and who is the death of death personified."

Above sloka is called as Sri Nrusimha MantraRajam, a very powerful mantra when recited with sincere devotion, will come to the rescue of the person in times of need, sudden aberrations and obstacles in life.

Forms of Narasimha

There are several forms of Narasimha, but nine main ones collectively known as Navanarasimha:

Ugra-narasimha
Kruddha-narasimha
Vira-narasimha
Vilamba-narasimha
Kopa-narasimha
Yoga-narasimha
Aghora-narasimha
Sudarsana-narasimha
Laksmi-narasima

In Ahobila, Andhra Pradesh, the nine forms are as follows:

Chhatra-vata-narasimha (seated under a banyan tree)
Yoganand-narasimha (who blessed Lord Brahma)
Karanja-narasimha
Uha-narasimha
Ugra-narasimha
Kroda-narasimha
Malola-narasimha (With Laksmi on His lap)
Jvala-narasimha (an eight armed form rushing out of the pillar)
Pavana-narasimha (who blessed the sage Bharadvaja)

Forms from Prahlad story:

Stambha-narasimha (coming out of the pillar)
Svayam-narasimha (manifesting on His own)
Grahana-narasimha (catching hold of the demon)
Vidarana-narasimha (ripping open of the belly of the demon)
Samhara-narasimha (killing the demon)

The following three refer to His ferocious aspect:

Ghora-Narasimha
Ugra-Narasimha
Chanda-Narasimha

........... Om Namo Narayana ...........

..........................................................

Varahamihira

Who was Varahamihira?

Varahamihira, also known as Varaha or Mihira, is an Indian Mathematician who was born during the early 6th century. He was born in the Avanti region and brought up in Ujjain (Madhya Pradesh, India).

A meeting with the renowned scholar Aryabhata in Kusumapura inspired him to pursue studies in astronomy and astrology. He studied at Kapitthaka. He was one of the “Nine Jewels” of the court of Emperor Yashodharman Vikramaditya of Malwa.

Mathematician Varahamihira is renowned for compiling the Pancha-Siddhantika (Five Treatises), a comprehensive work that brings together astronomical knowledge from Greek, Egyptian, Roman, and Indian traditions.

Varāhamihira’s most well-known work was Brihat Samhita. This book is all about architecture, mathematics, gemology, temples, planetary motions, astrology, cloud formation, eclipses, timekeeping, rainfall, seasons, agriculture, and many other topics.

Some Mathematicians even believed that he had a strong knowledge of predictive calculations and zodiac signs. He used to perform astrological computations and auspicious ceremonies in India in those days. The 11th-century scholar Al-Biruni greatly admired Varahamihira and praised him as an outstanding astronomer.

An Interesting Story behind the name of Varahamihira.

The term Varaha means the boar (which is also the avatar of the Hindu god Vishnu), and the Term Mihira translates to Sun.

As per ancient texts, the King Vikramaditya rewarded Varaha-Mahira with the title ‘Varaha’. King Vikramaditya once asked Varahamihira to predict his son, but he was alarmed by Mihira’s prediction.

After deeply studying the prince’s horoscope, Mihira meditated and foresaw a grave danger to the prince’s life. He predicted that in his 18th year, on a specific day and month, the prince would be killed by a boar, and no human effort could prevent this fate.

It is said that Mihira never made any false predictions. Even though the king took every precaution to protect his son from all odds. But on the predicted day,i.e., on his 18th birthday, the prince was injured and disfigured by the iron hooves of an artificial boar, which was part of the royal emblem fixed to the flagpole, and died.

Vikramaditya honored Mihira with the royal emblem in recognition of his knowledge. From then on, he became known as Varaha Mihira.

Major Works of Varahamihira

Varahamihira's literary works significantly impacted the development of Indian literature, astronomy, and astrology, and they are still studied and appreciated by scholars and practitioners today. His writings cover various subjects, including astronomy, mathematics, and astrology. Brihat Samhita, Brihat Jataka, Laghu Jataka, Pancha-siddhantika, Surya Siddhanta, and Yogayatra are some of his major literary works.

Pancha-siddhantika

Pancha-Siddhantika, or "Treatise on the Five Astronomical Canons," is one of the most important works of Varahamihira, an ancient Indian astronomer and mathematician. It is considered one of the most important texts on Indian astronomy and a valuable contribution to the field of ancient Indian science.

The book covers many topics, including planetary motions, eclipses, solstices and equinoxes, celestial measurements, and other astronomical phenomena.

It was written around the year 575 CE. It is based on Hellenistic and Vedanga Jyotisha astronomy (having Greek, Egyptian, and Roman elements).

The book is a summary of five previous works on mathematical astronomy by five different writers, including

The five Systems Included in this Treatise are:

Paitamaha Siddhanta – One of the oldest known Hindu astronomical texts, it had a strong influence on later works like Aryabhatiya and Surya Siddhanta.

Romaka Siddhanta – Thought to be inspired by ancient Greek astronomy, though the identity of its author remains unknown.

Surya Siddhanta – Traditionally linked to Latadeva, but the text itself credits its authorship to Mayasura (also known as Mamuni Mayan).

Paulisha Siddhanta – Named after Paulisa of Saintra, this text was authored by Paulisa and reflects Western astronomical thought.

Vasishtha Siddhanta – Attributed to Vishnucandra, this work is named after a star in the Great Bear constellation.

Through Pancha-Siddhantika, Varahamihira preserved and shared the essence of these five important astronomical traditions, making it a treasured text in the history of Indian science.

In this book, he writes about mathematical astronomy and talks about ayanamsa, or the shifting of the equinox is 50.32 seconds. He was the first Mathematician to speak about ayanamsa.

2. Brihat-Samhita

This is the second book written by Varahamihira. This book has 106 chapters, and hence this book is also called “great compilation”. This book is all about divination.

He even writes about other topics like astronomy, clouds, planetary movements, rainfall, eclipses, growth of crops, matrimony, gems, pearls, architecture, manufacture of perfume, domestic relations, and rituals.

It is said that many of his books have been lost. The Arab Travelers Ibn Batuta and Al Baruni, who came to India to learn Vedic Mathematics, have translated their book into different languages.

3 Brihat Jataka

It is a well-known Hindu astrology text that covers the field of horoscopy. It contains in-depth information about the various planetary positions and their effects on human life. Its shorter version is known as Laghu Jataka, which provides an overview of the science of horoscopy.

4 Surya Siddhanta

Prior to 1000 BC, people in India initiated the use of astronomical instruments, coinciding with the creation of the well-known book for astronomical calculations called the 'Suryasidhanta.' Translated as the 'sun theory,' it involves measurements of star and planet positions. Subsequently, Indian mathematicians developed their instruments and methodologies to comprehend the 'Suryasidhanta' theory.

A notable contribution from this period is the introduction of zero in mathematics and the decimal method of calculation.

Varahamihira critically analysed the 'Surya Siddhanta' alongside his other panchsiddhantika treatises, including Paitamaha Siddhantas, Paulisha Siddhantas, Romaka Siddhantas, and Vasishta Siddhantas. Additionally, Aryabhata's writings make references to the Surya Siddhanta.

Contributions of Varahamihira in Mathematics

Varahamihira is widely recognised for his contributions to trigonometry (trikonamiti) formulae. He invented new methods for calculating the sine (jya) and cosine (kojya) functions, as well as the cotangent and versine functions. Further, He improved the accuracy of Aryabhata's sine tables.

1) Sine tables were created by Aryabhata but were improved by Varahamihira.

2) He developed the algebraic properties of zero and negative numbers.

3) He was also one of the first mathematicians to discover a different form of Pascal's triangle.

4) It was used to compute the binomial coefficients.

5) His book Brihat-Samhita presented a systematic treatment of algebraic equations, including quadratic equations.

6) He was the first to discover the 4x4 magic square.

Interesting facts about Varahamihira

Though he was a Mathematical Astronomer, He had an interest in other fields too.

1) It is said that Varahamihira had constructed the “Meru Stambh”.

2) He proposed that planets and the Moon are lustrous due to sunlight, but not because of their light.

3) He even said that the Earth was spherical.

4) He penned all three main sections of Jyotisha astrology.

5)He was one of the earliest mathematicians to come up with a pattern similar to what we now call Pascal’s Triangle.

6) He was a great astrologer and astronomer. He used to see the positions of stars, the sun, the moon, and planets, and used to predict many things.

7) He explained how zero and negative numbers work in calculations and described the rules for using both positive and negative numbers in algebra.

8) He studied how light behaves when it bounces off surfaces (reflection) and when it passes through materials (refraction), describing these effects as the result of particles either bouncing back or passing through objects.

About Varahamihira Life and Family

Varahamihira lived for 80 years and had many interesting stories associated with his life. His son, Prithuyashas, also became a well-known astrologer.

He wrote two important works—Horasara, a key text in birth chart (natal) astrology, and Shatpanchashika, which focuses on Prasna (a branch of astrology that answers specific questions). While Varahamihira’s own writings were brief and to the point, Horasara was written to explain his teachings in more detail and make them easier to understand.

How did he get the name Varahamihira?

The term Varaha Means the boar (is the avatar of the Hindu god Vishnu) and the Term Mahira Means Talented.

There is a story behind this name

The then king has rewarded Varaha-Mahira with the title ‘Varaha’. King Vikramaditya was alarmed by Mihira’s prediction. King looked around the crowded court and asked in agony, “Can it be true?” No one responded to the king’s question. Breaking the silence, Mihara sadly said, “As per the position of the planets, the prince will die at the age of 18.”

Queen cried and said to the king, “My lord, you should see to it that this prediction proves false.”

It is said that Mihira never made any false predictions. Even though the king took every precaution to protect his son from all odds. But on the predicted day,i.e on his 18th birthday, the prince was been killed by a boar. From that day itself, he was been named as Varaha-Mahira.