Venkateshwara Suprabhatam 2

 

Venkateshwara Suprabhatam 2

Divine Benefits of Chanting the Venkatesa Suprabhatam

1) Enhances spiritual awareness and devotion
2) Purifies the aura and removes negative energy
3) Boosts mental clarity and emotional balance
4) Invokes divine protection and good fortune
5) Strengthens faith in Lord Vishnu’s grace

Vishnu mantras and Stotras confer spiritual boons over material benedictions. Hence, Vaishnavas attain a distaste for sense-enjoyment and instead, treasure the dust left by the lotus feet of Bhagavan. We donate unnecessary baggage and give up our unrealistic ambitions.

Thus, there are negligible chances of contracting mental disorders such as depression and schizophrenia. We stop blaming others for our misfortunes. Our mood in the morning determines the quality of our entire day.

Here, the Suprabhatam boosts our productivity and helps us focus on work, ridding our minds of all distractions. We see the hand of Lord Vishnu in both favourable and unfavourable situations of life. Breath control and proficiency in yoga come with repeated recitation since we rouse the Lord from his yoga Nidra. The voice of the conscience becomes loudly audible.

One abstains from sin and executes his social responsibilities as a service to Bhagavan. Every segment of the day carries a vibration with it. For instance, nighttime is Tamasik, triggering base animalistic tendencies and sinful indulgence. We can feel ghosts and evil energies at night. Morning time is conducive to spiritual activities, where one subconsciously imbibes the mood of Dharma.

One overcomes the vice of lust effortlessly and imbibes noble virtues of humility, truthfulness and forbearance. The sacred vibrations of the Suprabhatam drive away negativity, the evil shadow of spirits and black magic.

There is a tremendous shift in our overall energy, making us more positive, work-oriented and self-satisfied. The restlessness and ruffle caused by unfulfilled desires dies away, and we savour the present moment. Lord Narayana consumes our fear of the future and worries concerning our survival.

The chants regulate the heartbeat and brain waves, bringing harmony in our physiology.

It elevates our moods and promotes Sattvik thinking. As a result, we get inclined to perform our Dharmic duties such as serving cows, praying in temples, feeding food to Sadhus, meditating in solitude and studying the scriptures.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 27

आत्मसत्यानुबोधेन न संकल्पयते यदा ।

अमनस्तां तदा याति ग्राह्याभावे तदग्रहम् ॥ ३२ ॥

ātmasatyānubodhena na saṃkalpayate yadā |
amanastāṃ tadā yāti grāhyābhāve tadagraham || 32 ||

Acharya uses the special word called amanibahvah. Cessation of mind. This word can create a lot of confusion. It has been created. Many people conclude that amanebhavah is the destruction of the mind, and so jnanis do not have a mind. Some books use manonasah. They begin to practise yoga and nirvikalpa samadhi. Hoping that thoughts will be removed. Mindlessness is moksha.

This is wrong. Why, because

1) Jivanmukti is not possible. He will be as good as stone. What
makes a thing a living being is the mind alone. The table has no mind and so no experience of self-consciousness. For this jadam, we do a lot of sadhana.

2) Destruction of the mind is also not possible. Because even if a person sits in nirvikalpa samadhi, not experiencing the world, not eating, how long can a person sit like that? Prarabdha will not allow the mind to remain in samadhi permanently. Prarabdha’s job is to give pain and pleasure. It has punyam and papam. Punyam gives pleasure, and papam gives pain. If a person sits in samadhi, it means he is escaping from prarabdha. Lord’s law can never be escaped. Bhogadeva kshayah tasya. So one has to be in a dvaita world. So the aim is not the destruction of the mind.

3) Finally, suppose samsara nivritti is due to dvaita nivrtti and that is due to manonasa, then all liberated people will not have a mind. Whoever has got mind is bound. So gurus will be ajnanis because they have a mind as is required to teach. No guru possible. No parampara will be possible. So we have to understand it and not condemn the word amanibahvah.

Destruction of the mind is the destruction of the binding or ignorant mind. It is by knowledge. When knowledge is gained, the mind becomes an enlightened mind. So mind being there dviatam will be there, but it will not be binding dviatam. This is manonasah. An ignorant mind is the cause of bondage when it takes the external world as real. Once the world has become real, duality has become a fact and naturally, with respect to that world, I will become the subject and subject-object duality will become real. Then I become a limited individual. The world limits me, causes raga, dvesha, bhayam, and so it is a cause of bondage. Like, even the dream world causes samsara because it is taken as real in a dream. So the wisdom of the mind is dvaita mithyatva niscayah.

How is it done? Just like by waking up, we get the knowledge of the mithya of svapnam by seeing the adhishthanam of svapnam, which is me, the waker. In adhishthana ajnane, svapna is real, and in adhishthana jnane, it becomes unreal. Adhaysa is falsified by knowing the adhishtanam. Snake is falsified by rope knowledge. So too here Dvaita Prapanca is falsified by recognising the adhishthanam, which is advaita atma, which is called waking up. That will give the mind dvaita mithyatva niscayah.

Atma satya anubhodhena + The only way to destroy the mind is not by yoga and samadhi but through wisdom. Satyam is consciously used. By knowing atma the satyam, dviatam the mithya is falsified. Satyam means adhishthanam here. How is Satya Atma known? How adhishthanam jnanam is gained. That also by anubhodhena, sastra acharya anu bodhena. Then what happens?

Na sankalpayate. Mind no more project duality. Here also, it does not mean the mind will stop working. Whatever mind perceives it knows as mithya and mere name and form, and so it is as good as not there. Mine no more projects a real duality like seeing a sunrise. So Acarhya used dvaya abhasam before in verse 30. Those perceptions in mind that are recognised as mithya will not create raga dvesha. Like I will not run towards mirage water because there is no raga for it. If I run, I know thirst will only increase. So too with respect to dvesha vishaya, which are recognised as mithya, like rajju sarpa. Such a mind is not a binding mind. So it is amaneebhavah.

Neither the perceived world is a binding world nor the mind that perceives the world is binding. So tatha amanstam yati - at that time mind becomes a non-mind. It is as good as not there. It continues to be there.

Grahyabhave + Grahmyam means that which is perceived. Mind is called grahah or grahakah. As long as grahya prapanca is given reality, the mind also will become equally real, enjoying the same status. Once the grahyam is falsified, the grahakah also is as good as not there. It is falsified.

The perception is also falsified. The perceiver also falsified. In the absence of the objects, that mind (tat) agraham, which means nonperceiver. Here also, it is not literal. But as good as non non-perceiver. If pot is mithya, the ghatakara vritti jnanam also is equally mithya. Object, snake is called arthadhyasa. The perception of the snake is called jnanadhyasa. Both are mihtya.

Venkateshwara Suprabhatam Part 1

 

Venkateshwara Suprabhatam

The Tirumala hills that are presided over by Lord Balaji comprise seven peaks or Shikharas, which have the following names.

Seshachala
Vedachala
Garudachala
Anjanachala
Vrishabachala
Narayanachala
Venkatachala

These hills in course of time came to be known as Tirumala, while the town at the foot of the hills is known as Tirupati. The place where the Lord actually abides in the hills is Venkatachala. It is also called Venkatadri.

Suprabhatam Hymn

This hymn, consisting of 70 verses, was written in Sanskrit by Prativadi Bhayankara Annan. It consists of four parts as per the details given below.

Suprabhatam
Stotram
Prapatti
Mangalaasaasanam

Significance of the Hymn

PART – I

In this Part, which is called Suprabhatam, the first verse is addressed to Rama, the auspicious son of Kausalya. beseeching Him to wake up as the day has dawned and the daily ablutions and rituals are to be performed. Then He is addressed as Govinda, as one who has having Garuda Dhwaja (one who has the Garuda, the Lord of birds, as insignia in His flag) and as the consort of Goddess Lakshmi. The third and fourth verses are addressed to Sri Lakshmi as the consort of the Lord, describing Her as the Divine Mother of the Universe whose beauty and qualities of head and heart are beyond words.

Then follows the description of the Lord by several names, such as the King of. Seshadri Hills, Vrishabhachala, etc. His devotees are calling Him by various names such as Vasudeva, Madhava, Govinda, Janardhana, Chakrapani and await His commands. He is referred to as a granter of boons to His devotees, a supreme friend of the world, the very abode of righteousness, the ocean of mercy for all the worlds and as the One who has a very handsome form wherein Sri Lakshmi sits enthroned. He is referred to as The Lord in ten incarnations (Dasavatara). His other myriad qualities are explained in the prayer stating that all the others like Gods, sages, planets, devotees, scholars, the humblest and the mightiest are all awaiting for His worship with sacred and auspicious puja materials in their hands while the sun is rising in the east and lotus flowers are blossoming in the lakes and all around the sweet sounds of chirping birds fill the air.

This section is concluded with praising the Lord as a bridge to cross the ocean of Samsara and eulogising Him as the quintessence of all knowledge of the Upanishads and a source of joy and bliss to all.

It may be observed that every stanza of the poem in this section ends with the words ‘tava suprabhatam’, meaning thereby “may it be an auspicious dawn to You”. Whoever recites this hymn with devotion in the mornings, Sri Venkateswara endows him with excellent knowledge of the Supreme Truth that leads to Salvation.

PART – II

In the next part, ‘Stotram’, the devotee submits himself to the shelter of Venkatesa and states that he sinned heavily violating all limits and hence he seeks His protection, compassion, generosity and mercy. He cries that he knows no other God than Venkateswara, on whom he always meditates and begs for his grace and favour. He is prayed to as Krishna, Rama and the best among all in the Raghu dynasty. He concludes his solicitation by uttering, “I have come from a long distance with an ardent desire to serve at Your Lotus Feet. Grant me the opportunity for a day’s service at Your feet, a reward which you confer on Your devotees for worshipping You daily”. He craves the pardon of the Lord for all the wrongs committed by him in his ignorance.

PART – III

The third part of this hymn is Prapatti. It starts with offering salutations to Sri Lakshmi, the eternal resident in the bosom of Vishnu, and then the devotee goes on offering his surrender to Venkatesa, describing elaborately His supremacy over the universe. The gist of this part of the hymn is that Sri Venkateswara will certainly save the devotee who has implicit faith in Him and surrenders himself to Him. The preliminary praise and invocation to Sri Lakshmi implies Her compassionate nature and the devotee’s inner desire for Her mediation and recommendation of him to the Lord.

PART – IV

The last part of this poem is Mangalasasanam, by repeating in every stanza the words meaning “May auspiciousness be unto Sri Venkatesa, Sri Srinivasa”. This is a sort of closing offer of salutations and reverential felicitations to The Lord of the Seven Hills, describing His extraordinary, unblemished glories and exquisite physical form.

He is the ultimate cause of all, the causeless cause and yet easily attainable. He is the essence of all that is pure and the ultimate refuge for humanity. He is the repository of peace and tranquillity in this strife-ridden world. It proclaims that as long as the TIME lasts (practically forever) those who had the darshan of Sri Venkateswara will never be satisfied with His nectarine form (atrupti amruta roopaaya); it suggests that the devotees would wish to stand in His presence for all the time gazing at His handsome and attractive form, mysteriously feeding themselves with Divine Bliss.

After this recital, the doors of the sanctum sanctorum are opened by the persons meant for the purpose by tradition, and then the general public is allowed entry inside.

In this way, the day’s first prayer, called the Suprabhata Seva, is being offered to Sri Venkateswara on the Tirumala Hills since the dawn of history..

.. To Be Contd...

My Thoughts .............. 87

1) 90% of life goes into complaining about what we don't have, instead of enjoying what we have!

2) People come and go; you remain. Focus on yourself, change is inevitable!

3) You're on a journey called life. Carry less baggage, travel light, and enjoy the trip!

4) Without isolation, there will be no elevation!

5) The greatest freedom in life is having nothing to prove!

6) You have come here not to complain, crib, gossip and waste your time but to leave a mark of Unconditional Love, realise it Asap!

7) Don't be judgmental, no one is good or bad, they act according to their necessity!

8) The most difficult thing is not to advise anyone, try it!

9) Truth walks naked, but a lie needs dressing, ornamentation and presentation!

10) Remember, Ocean refuses no river!a

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 26

 

Karika 30

मनोदृश्यमिदं द्वैतं यत्किंचित्सचराचरम् ।
मनसो ह्यमनीभावे द्वैतं नैवोपलभ्यते ॥ ३१ ॥

manodṛśyamidaṃ dvaitaṃ yatkiṃcitsacarācaram |
manaso hyamanībhāve dvaitaṃ naivopalabhyate || 31 ||

With the help of Sruti and Yukti, pramanam utpatti was negated. Brahma satyam is hereby established. Now he comes to the last topic of this chapter, which is nididhyasanam.

1) The purpose of it is not for a new experience. Generally, people think we have knowledge but no experience.

2) It is not even for new knowledge. Meditation cannot give new knowledge.

Knowledge can be gained from pramanam only. Pramanas are six in number. In meditation, not a single pramana is in operation. All are based on pratyaksha. Pratyaksha is not there. What about sabda pramana? No teaching is there in meditation. Itself is not a separate pramanam. We have only six.

3) Nor can it improve the knowledge. Incomplete knowledge is due to our doubt. Doubts are removed by proper thinking. Suppose you have doubts about the departure time of TN Express as to whether TN Express leaves first or GT Express. If you sit in meditation, the confusion will not go away. The train will go away. Doubts are due to improper thinking, and it is removed by proper thinking.

How can the world be unreal or Brahman be adhisthanam? How can I be Brahman? These doubts will not go by meditation. Mind will give some reason why I do not accept these statements. I can see the world, or it is useful. I have to dig into these reasons and knock them off, if necessary, with the help of the teacher. So meditation does not compete with knowledge.

Meditation is meant for only one thing. It removes our habitual thinking, orientation. We have many of them. Moksha has to come in future. We are not yet liberated. I do not dare to say I am free. Vedanta gives a technique for liberation and not a method for liberation. It is not so. Vedanta is not a method for liberation. It says it is you. You are already free. But we think it is to come and postpone from sravanam to mananam and mananam to nididhyasanam. We have to do more nididhayasanm. For each one, the problem may be different. My health or family problem, or financial problem, I think that when the problem is solved, I will become muktah.

In meditation, I have to bring the problem and see that both they and moksha are not connected. They are part of prarabdha. I am Adhishthanam, having no karmas. Whatever problem is an obstacle, I should be able to negate it, and that negation is nididhyasanam. Any postponing thought postponing moksham is to be negated. What is the connection between that situation and Moskha - I have to enquire. This is nididhyasanam

manodrsyamidam dvaitam yat kincit sacaracaram
manaso ymanibhave dvaitam naivopalabyate

Dvaitam is a projection of the mind - it was said. He gave the example of svapnam. dvayabhasam manah eva. Duality in dreams is nothing but the projection of the mind. No duality other than the mind. Then he extended this to jagrat also. He said the jagrat world is also a projection of the mind, only, total mind. So mind alone is dvaita karanam, and this is the conclusion which he wants to arrive at. Yat kincit + he duality consisting of the whole creation, which is a mixture of caram and acaram. The entire universe is nothing but mano drsyam. It is a projection of the mind.

Dvaita prapanca is the cause of samsara. How? As long as the second is there, division comes. When divisions come, limitations are certain, and so mortality is certain. Where duality is, there time is there. In sleep, no time and space. Dvaitam means desa, kala comes, and so division and mortality.

Dvaitam brings in two types of limitations. One is spatial and another is time-wise. Neither can we accept. So it is samsara. That is why we like name and fame. The more my name is floating in the world more I feel pervasive. In a photo of a meeting, we look for ourselves because we attended. We cut it and keep it. The more the name and fame spread, we feel we are filling up. We cannot accept spatial limitations. Love for expanding our family is an attempt to expand myself. Loving to give our name to children is again the same. So Dvaitam is the cause of Samara. Another reason for Dvaitam bringing samsara is through bringing raga and dvesha. In dviatam raga, etc, are there.

Acahrya says the mind causes dviatam. Dvaitam causes samsara. So the ultimate cause of samsara is the mind. How do you prove that the mind causes duality? Acaharya says it is by anvaya vyatireka. Mind is duality is there. Mind is not duality is not. We always apply this. If stomach pain, then we see what we eat. Then you stop it and see. Then, conclude potato is the cause of pain. One is other, and one is not other is not vyatireka. So the mind is the cause of dvaitam and so cause of samsara. How to destroy samsara? Mind should stop being mind. Manasah amanibhave. When the mind loses its mind, no mind. So no samsara also.

My Thoughts .............. 86

 

1) If you want to be the richest, keep your wants the cheapest!

2) Givers should know their limit, as takers do not have any!

3) You're just a name lent to your body by your family; the rest is HIM!

4) Remember, behind every known face, many unknown personalities are hidden.

5) Don't be in delusion that nothing works without you; sometimes people are better off without you!

6) Once you become yourself, then there is no need to become anything!

7) External Journey is materialistic, Inner Journey is spiritual. Choice is Yours!

8) It takes lots of hard work to make it SIMPLE!

9) Google cannot experience happiness for you; only you can, and it can only define it.

10) Fear is imagination, faith is experience, choice is yours!

My Thoughts .............. 85

 

1) You can't put a flower in an asshole and call it a vase!

2) It takes time to learn to be lonely; once you do, it is called freedom!

3) Truth never depends on the number of people supporting it; Truth is Truth!

4) Without understanding what an advantage is, you cannot know a disadvantage!

5) The takers may eat better, but the givers sleep better!

6) Even a donkey thinks it is a lion when too much attention is given to it!

7) Unlike the stomach, the brain doesn't alert you when it's empty!

8) Remember, every head has its own headache!

9) The hard message always comes with pain. Decipher it, learn from it and progress!

10) If you follow the herd, you will see only Assholes! #Becareful

My Thoughts .............. 84

 

1) Mirage water cannot wet the sand; fake relations should not affect your life!

2) Remember, you're young only once, but immature forever!

3) Remember, real identity is no identity!

4) When you show a mirror to them, they feel offended and cry foul!

5) If you believe in yourself, then you need not convince others!

6) Potential is useless without implementation!

7) The day you understand, you know nothing; you start learning.

8) All have a world of information, but very few wisdom!

9) The swing of happiness has the rope of experience tied to it! #Remember

10) Never judge an unawakened one; you too were there before!

My Thoughts .............. 83

 

1) They didn't leave me; I moved them out of my way!

2) It is useless knowing the path, unless you walk the path!

3) We are all different, don't judge, understand instead!

4) You value and cherish a moment only when it becomes a memory; stay alive in the present and enjoy the moment!

5) Leave when things get fake, never leave when things are real!

6) Devote time now to your wellness, else you will be forced to take time for your illness!

7) We learn every day, never be ashamed to learn!!

8) It is useless to pour water on fake plants and expect them to give flowers!

9) Cheating is a choice; Loyalty is a responsibility. You decide what you are!

10) Remember, helping hands are golden and the praying lips are silver!

Significance of Anant Chaturdashi

 

Significance of Anant Chaturdashi

Anant Chaturdashi is related to Lord Vishnu and Ganesha. Like any other Hindu festival in India, Anant Chaturdashi is also a day with very high positive energies. Anant Chaturdashi falls on the last day of the ten-day-long Ganesh Chaturthi. This day is also famous as Ganesh Chaudas, a day when devotees bid adieu to Lord Ganesha by Visarjan (immersing the idol in a lake/sea) on the Anant Chaturdashi day. This auspicious day is also dedicated to Lord Vishnu, who is worshipped in His Anant (infinite) form. Hindus observe Vrat (fasting) to get rid of karmic actions, sorrows and sufferings on this day. It is called as “Anant Vrat”, meaning ‘endless’. Lord Vishnu’s reclining posture symbolises the state of spiritual rest. It is also the actual form of Narayana before the evolution of the entire cosmos.

The auspicious day of Anant Chaturthi or Anant Chaudas falls on Chaturdashi or the fourteenth day of the Shukla Paksha of Bhadrapada month. Shukla Paksha is the waxing moon phase.

Anant Chaturdashi reminds us to remain undisturbed by the changing phases of happiness and sorrow in life. This is one of the key values prescribed by the scriptures to lead a harmonious and peaceful life. Lord Vishnu resting calmly on a bed of a snake (Sheshnaga) is the symbolic expression of the tradition. It is a day to start practising to remain balanced in both situations in life. Divinity within can be realised only by someone who remains in tranquillity in life.

Here, Lord Ganesha represents the body consciousness of the individual, which is considered a temple for the omnipotent soul. The body conceived by any human being has to finally dissolve in the five elements one day, hence on this auspicious day of Anant Chaturdashi, idols of Lord Ganesha are submerged in various water bodies like the sea, pond, etc.

Anant Chaturdashi is considered spiritually significant by the Jain community. The 12th Tirthankara – Lord Vasupujya, considered as head of the Jains, attained Nirvana on the day of Anant Chaudas. In the month of Bhadrapada, Paryushana is observed for 10 days, culminating with Anant Chaturdashi for the Digambara Jains. Basically, the Anant Chaturthi marks the end of Paryushana. There is a ritual of asking forgiveness for the mistakes committed by them in this life. It could be knowingly or unknowingly. It happens on the very next day after Anant Chaturthi and is called as Kshamavani.

Legend of Anant Chaturdashi:

The story is about a couple, Sushila & Kaudinya. Sushila left her father’s house with her husband, Kaundinya, after being harassed by her stepmother. During the journey, they saw women worshipping Lord Anant. The rituals included the offering of ghare & anarsa along with the usual puja items. Devotees were tying silk threads on their wrists to invite the blessings of prosperity and well-being. Sushila too followed the ritual.

When Kaundinya saw the string on her arm, she explained to him the significance of tying the thread. He was not convinced about this and said this can happen only with intelligence and not with rituals. He then took off the string from her wrist and threw it away.

In a few days, their entire wealth had vanished, and Kaundinya realised his mistake. As per the story, he went to the forest again searching for the string. He asked everybody on the way, even the animals, lakes and trees. He finally decided to hang himself in grief. A brahmin saw him and rescued him, and took him to a cave. As they walked in, they reached a palace with several men and women assembled, presided over by Lord Vishnu in the form of Ananta. He realised that it was Lord Vishnu himself in the form of a brahmin and confessed by falling on the Lord’s feet. Lord Vishnu advised him to take a 14-year vow to come out of sinful actions. This story conveys the importance of surrendering to the Lord.

Lord Vishnu is worshipped by devotees in northern states in the form of Kshirasagara, meaning the lord residing in the ocean of milk. Several prayers and offerings are performed to get the blessings of Lord Vishnu. Devotees perform Anant Puja with high devotion and faith on the day of Anant Chathurthi. It is expressed by making 14 long ‘tilaks’ with traditional Kumkum powder. They also keep 14 puris (fried Indian bread) and 14 Malpuas (a deep-fried Indian sweet bread) on the 14 tilaks. This is followed by taking a bowl filled with the famous offering to the lord called as Panchamrit (a mixture of curd, milk, jaggery, honey and ghee). It is kept on a wooden plank and is a symbol of the divine ocean of milk, Kshirasagara. Sacred red thread (Mauli) with 14 knots is tied on a cucumber symbolising Lord Anant. It is twirled 5 times by immersing in Panchamrit. It is a symbol of protection from negativity. Devotees then tie the red thread on their wrist. Men tie on their right wrist and women on their left wrist, for a period of 14 days. Fasting is also observed by devotees for wealth, good health and well-being. Fasting is called as Anant Vrat, continuously observed for 14 years.

Lord Vishnu, worshipped as Lord Ananta, in His Yoga Nidra form, is remembered on this day. Ananta Chathurthi, the famous Hindu festival in India, reminds us to be peaceful and stable in all situations of life. It is similar to the sleeping posture of Lord Vishnu, though He is aware of everything going on in this Universe, but does not get affected.

This day reminds us that just as Lord Vishnu rests calmly on a snake bed, one should remain undisturbed by happiness and sorrow and remain steady in both. Only a person who remains in equilibrium realises his true self. Ganesha represents the body consciousness, which comes as a temple for the soul. The body has to finally dissolve in the Ocean of Paramatma, and hence Ganesha is submerged in water.

My Thoughts .............. 82

 

1) It is only a short trip; enjoy each moment. Life!

2) Remember, a ripe fruit gets detached from the tree!

3) Taste your words before you serve them to others!

4) Mantra is a sound medicine; it bypasses the mind, heals at the cellular level, soothes the nerves!

5) You don't need permission to be your real self!

6) You cannot become kind by imitating others; you require grace and not logic!

7) Your ear is a womb; words that you listen to will eventually be conceived and born into reality. Choose your words carefully and act upon them!

8) You have a choice to come out of the Giant Wheel of "Merry-Go-Round" of 14 Lokas, with Self-Knowledge, or else it becomes a "Sorry Go Round"!

9) Knowledge is not taught; it is awakened in you!

10) You're the sole proprietor of your life; hire, fire, and promote accordingly!

My Thoughts .............. 81

 

1) Rotten wood cannot be carved!

2 Everyone is born with peace; they invite chaos into their life and suffer!

3) Destruction of the body doesn't affect the consciousness; the presence of the body doesn't pollute the consciousness!

4) When you are giving, check that the receiver's bowl doesn't have a hole in it, else your efforts will go in vain. Knowledge!

5) You can diffuse an issue by not getting involved in it!

6) A lamp doesn't choose a place and time to shine; it just shines. It is its swabhava, be lamp and shine always and everywhere!

7) Many fear staying alone, as they fear their demons!

8) You will be free when you realise the cage is made of thoughts!

9) Be grateful to the past for shaping your future;

10) There are only two rules of the spiritual path. Begin and Continue!

My Thoughts .............. 80

1) When you become nothing, you get everything! 

 2) You're not what they told you, you're; learn who you are! 

 3) Ignorance is the cause of many delusions and confusions! 

 4) The strongest ties come with invisible threads! 

 5) Never forget those who came with a lamp when you were in the dark! 

 6) Security of self comes from within and not from outside! 

 7) For the soul to awaken, the ego has to die! 

 8 ) When they can't control you, they dislike you, and they conspire against you! 

 9) Words are packages, and sentences are transport, delivering knowledge!  

10) Your old life will try to call you back every time you level up. Don't answer!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 25

 

Karika 29

Yatha svapne dvayabhasam spandate mayaya manah
tatha jagrat dvayabhasam spandate mayaya manah

If there is no creation at all, what is it that we are experiencing! It is a confusion of the mind. Like svapnam. In the dream mind spins. Dvaya + A seeming duality. Prati bhasate iti abahsah. It is due to what. Due to Maya's power. Maya is nidra sakti. In the same way, in the waking state mind also projects a seeming duality. Due to what? Maya.

Here, the only difference is that the svapna world is created in the vyashti mind, and the waking world is karyam or creation of the samasti mind. Vyashti manah or jivah is the cause of vyashti prapanca. Samashti manah or Isvarah is the cause of samashti prapanca. For Gaudapada, the emphasis is mana spandanam. Whether it is vyahsti or samashti, it does not matter.

Karika 30

How do you know that?

Advayanm ca dvayabhasam manasvpane na samsayah
advayam ca dvayabhasam tatha jagranna samsayah

Svapne advayam manah eva, in a dream, nondual mind alone appears as seeming duality. How many minds do we have? One alone creates so many problems. So advayam manah. All things there is one mind alone. No doubt for whom? For anyone.

Extending the same rule same advayam manah is alone appearing in the nondual world in the waking state. Jagrat should be changed to jagrati. 7th case is luk. There is no doubt in this. If you ask how to say that it is seeming duality, in SVPNA, it also appears as real. So, appearing as real does not prove it is real. So all problems are centred on the mind alone. The whole srishti is a confusion of the mind alone. So, no Srishti and Ajati vada stands.

My Thoughts .............. 79

 

1) When the nectar of knowledge flows from any source, don't complain; instead, uplift yourself to seek it and drink it!

2) As we cannot see the existence of salt in salt water and can feel only when we taste it, in the same way, you can feel the existence of Krishna through Bhakti. He is all-pervading!

3) In any relationship, mutual trust should grow gradually, not go gradually!

4) While seeking knowledge, your mind should be like dry twigs that can easily get ignited by the fire of knowledge!

5) They say Power is corrupt. No, it's not corrupt if you have the wisdom, how to use it for the welfare of all and the self!

6) The thread of Bhakti is unseen, but it is so strong that it can tie Krishna! 

7) A stupid person will not know that he is stupid, and enjoys his stupidity; others suffer his stupidity!

8 ) Remember, ride your fears, don't face them!

9) Wisdom books don't have wisdom in themselves; the difference lies in IQ.

10) Be an alchemist, turn heartbreak into infinite love!

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.



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