Tuesday, June 1, 2010
Friday, April 17, 2009
Friday, February 20, 2009
UPANAYANAM TO YOUNG VASUDEVA when he was just five years old.
UPANAYANA (SACRED THREAD)
Generally young boys take upanayana at around eight years, but Madhyageha Bhatta, seeing his son's life of spiritual enlightenment, arranged for the ceremony to be performed when Vasudeva was just five years old. For Madhyageha Bhatta and Vasudeva both, this is a marked change is their lives, especially for Vasudeva, for now he had formally taken to brahmacarya training and an acceptance that now childhood was over and that this was a time for Vedic study, spiritual pursuits, initiation into chanting of sacred mantras, worship of Surya-Narayana at the junctions of morning, noon and night (sandhyavandhanam), and always wearing the sacred thread of the Brahmin. In fact, this time of life for one who accepts upanayana, is considered one's second birth.
Madhyageha Bhatta showed his pure and simple son how to light to homa and how to perform the oblations into the fire after cleansing oneself internally by mantra, and externally by bathing, wearing clean cloth, the sipping of water called acaman, and performance of nyasa (touching parts of the body with mantras). Before beginning this Madhyageha Bhatta contacted learned Brahmanas to find the proper date as to when this ceremony should be performed. His astrologers had selected Vrsabha Lagna, the bull for steadiness.
According to astrological texts, the Vrsabha Lagna is considered a great asset to one's determination for completing a task, so in the matter of upanayana, or receiving the sacred triple thread of the brahmacari, Vrsabha or Taurus, aids determination, sensual control, and the undertaking of heavy loads such as study and celibacy. This lagna is said also to be very auspicious as Lord Sri Krsna was born with this lagna.
The fabulous ceremony that followed, the guru (in this case his father, Madhyageha Bhatta) sat down before the sacred fire and handed his wonderful son his karam chappals (padukas - peg shoes) and rod of the brahmacari, and new yellow cloth. Oblations were offered into the fire amidst the joyous crowd of onlookers, but in private the triple cord (sacred thread) was placed on Vasudeva's body and the Gayatri mantra was whispered into the right ear. After the shaving of his head and having the ritualistic bath, he put on yellow cloth, and the mekala kusa grass belt was then placed around the boy's waist. He was shown how to sip water before eating or performing any kind of worship, and also shown how to perform prana ahuti's (om pranaya swaha, om apanaya swaha, om vyanaya swaha, om udanaya swaha, om samanaya swaha) before taking his meals.
This was so natural for him to learn, but made him more hungry just chanting the mantras, as his digestive airs began to work. As a formality one is explained the meanings behind brahmacari life, then there is also acceptance of vows of celibacy, simplicity, and study of the Vedas. Everyone who saw young Vasudeva in his pure beauty accepting his sacred thread were so fascinated by his features that they could not take their eyes off him. The demigods and their wives also came in invisible forms, and enjoying the festive scene, glorified Vasudeva on this all-auspicious day. The sound of kettle drums was heard from above, and showers of flowers and flower petals rained from the sky.
SADHYA VANDANAM
Vasudeva then learned from his father how to perfrom sacred sandhya vandanam. "Sandhya" means at the conjunctions and "vandanam" means prayers.
SNAKE DEMON VANQUISHED
Just after Vasudeva returned back to Pajakaksetra after his upanayana, Vasudeva encountered a huge five-headed snake demon. Many believed this snake to be the demon Maniman who was killed by Bhima during the Mahabharata war. They say that he was so envious of Bhima that he took his birth in the woods near Pajakaksetra just to try to kill the young Vasudeva who, in his second incarnation of Vayu, was Bhimasena.
Once Vasudeva and his friends were in the area of the Durga Vimana as usual, just nearby Pajakaksetra, when Vasudeva passed by the place where the snake demon Maniman dwelt near the thickets and bushes. As he passed by, the snake demon pounced and attacked Vasudeva with his sharp and poisoned fangs. The local people, upon hearing that Vasudeva had been bitten by this deadly creature, were on the verge of fainting.
As everyone knows, when a small boy or five or six gets bitten by a snake, he needs immediate medical attention in order to survive the poisonous venom inflicted into his system. However, this small boy Vasudeva was attacked by a huge monster of a snake with five heads. The attack was unpredicted, fierce and quick, but Vasudeva, keeping a cool head, vanquished that snake demon with the big toe of his powerful little foot. Looking at the place of the bit that was inflicted by Maniman, there was no wound to be seen. Further more, Vasudeva was not affected by this incident in any way.
Madhya Vijaya (3.41) describes that this Vasudeva, who has accepted the form of a small boy, is only a semblance of such. Definitely he is that Mukhyaprana who was sent to earth at the request of all the demigods including Lord Brahma, Lord Siva, Lord Indra, Lord Candra and Brihaspati.
To this day one can visit the place where this incident happened. Between Vimangiri and Pajakaksetra a small shrine has been erected around an impression of the snake demons hoods pressed into the solid rock, his head being turned into a paste.
Relation with caste - Madhva (Dvaita)
Madhva (Dvaita)
Madhva, the founder of the Dvaita school, on the other hand, believes that there must be a root cause for variations in karma even if karma is accepted as having no beginning and being the cause of the problem of evil.[36] Since jivas have different kinds of karma, from good to bad, all must not have started with same type of karma from the beginning of time. Thus, Madhva concludes that the jivas are not God's creation as in the Christian doctrine, but are rather entities co-existent with Vishnu, although under His absolute control. Souls are thus dependent on Him in their pristine nature and in all transformations that they may undergo. [36]
According to Madhva, God, although He has control, does not interfere with Man's free will; although He is omnipotent, that does not mean that He engages in extraordinary feats. Rather, God enforces a rule of law and, in accordance with the just deserts of jivas, gives them freedom to follow their own nature.[37] Thus, God functions as the sanctioner or as the divine accountant, and accordingly jivas are free to work according to their innate nature and their accumulated karma, good and bad. Since God acts as the sanctioner, the ultimate power for everything comes from God and the jiva only utilizes that power, according to his/her innate nature. However, like Shankara's interpretation of the Brahma Sutras as mentioned earlier, Madhva, agrees that the rewards and punishments bestowed by God are regulated by Him in accordance with the good and sinful deeds performed by them, and He does so of out of His own will to keep himself firm in justice and he cannot be controlled in His actions by karma of human beings nor can He be accused of partiality or cruelty to anyone. [37]
Swami Tapasyananda further explains the Madhva view by illustrating the doctrine with this analogy: the power in a factory comes from the powerhouse (God), but the various cogs (jivas) move in a direction in which they are set. Thus he concludes that no charge of partiality and cruelty can be brought against God. The jiva is the actor and also the enjoyer of the fruits of his/her own actions.[36]
Madhva differed significantly from traditional Hindu beliefs, owing to his concept of eternaldamnation. For example, he divides souls into three classes: one class of souls which qualify for liberation (Mukti-yogyas), another subject to eternal rebirth or eternal transmigration (Nitya-samsarins), and a third class that is eventually condemned to eternal hell or Andhatamas (Tamo-yogyas).[38] No other Hindu philosopher or school of Hinduism holds such beliefs. In contrast, most Hindus believe in universal salvation: that all souls will eventually obtain moksha, even if it is after millions of rebirths.
Nyaya
The Nyaya school, one of six orthodox schools of Hindu philosophy, states that one of the proofs of the existence of God is karma: Adŗişhţāt (lit., from the unforeseen): It is seen that some people in this world are happy, some are in misery. Some are rich and some poor. The Naiyanikas explain this by the concept of Karma and reincarnation. The fruit of an individual's actions does not always lie within the reach of the individual who is the agent. There ought to be, therefore, a dispenser of the fruits of actions, and this supreme dispenser is God. This belief of Nyaya, accordingly, is the same as that of Vedanta.
Relation with caste
As stated earlier, there are cycles of creations in which souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of God alone. Thus, many interpret the caste system in accordance with karma, as those with good deeds are born into a spiritual family, which is synonymous with the brahmana caste. However, Krishna said in the Gita that characteristics of a brahmin are determined by behavior, not by birth. A verse from the Gita illustrates this point: "The duties of Brahmins, Kshatriyas, Vaishyas as also of Sudras, O scorcher of foes, are distributed according to the gunas (behavior) born of their own nature." (Bhagavad Gita 18.41)[39]
DEPTH OF MADHWA PHILOSOPHY
The idol of Sri Krishna lifted from a clod of white clay (Gopichandanam) was consecrated by Sri Madhwacharya at Rajathapeethapura (Udupi) ; he conducted its puja and lighted two lamps which are kept burning to this day. With his 'danda' he created a well for its abhishekam. He made eleborate arrangements for the continued conduct of puja fourteen times a day by establishing eight Mutts viz. Phalimaaru , Adamaaru, Krishna pura, Puttige, Sirur, Sode, Kaaneiyuru and Pejawara headed by eight bala sannyasins; each performing puja for two months. This period was later changed to two years by Sri Vadiraja for administrative convenience. So according to this changed system each Mutt gets its turn after 14 years.
During this long spell they are to tour, preach and spread the tenents of Sri Madhwacharya. This is going on for about 500 years ! The whole gamut of succession is called as " Paryaaya ". At Udupi Paryaaya is celebrated with pomp and festivity. The present Paryaaya Peethadhipathi Sri Visvothama Theertha of Sode Vadiraja Mutt will be succeeded by Sri Vidyavaarinidhi Theertha of Kaaneiyur Mutt for the fourth time as the new Paryaaya Swamyji, on 17/1/98.
On that day he will be received on the outskirts of Udupi town and taken round in procession and the temple of Sri Krishna before reaching his Mutt. At this venue he is received by the Swamyji completing his term. After offering felicitations to the out going Swamyji, the handing over responsibilities to the new Paryaaya Swamji is made as per protocol. The function will conclude with the anugraha bhashanams by the Swamyjis, which will be a feast to the ears. They cover a wide range of topics on Sri Madhwa Siddhaantha. The nextday i.e on 18/1/98 the new Paryaaya Swamyji will not only do the Puja of Sri Krishna, but also undertake to administer the Krishna temple for two years.
It is, indeed, a memorable experience to be in Udupi during Paryaaya to see the teaming crowds of devotees, orderly arrangements, and above all, the darshan of Lord Krishna, the image of which was made by no less a person than Vishwakarma and installed by our Srimad Acharya !
SRI RAGHOTHAMA THEERTHA
He is ranked as one of the greatest celebrities of Sri Madhwa Siddhanta because of his five " Bhava Bodhas " which are the commentaries on the works of Sri Acharya. His guru Sri Raghuvarya Theertha of Uttaradhi Mutt consented to receive the ' bhiksha ' from a couple without children on the condition that the first born should be handed over to the Mutt on birth. He also sent them a gold plate just before delivery so that the new born might be delivered in it. After the delivery the child was taken to the Mutt where he was cleansed with abhisheka water of Sri Moola Rama. At the age of seven the boy was ordained into the holy order and given the name Raghothama Theertha.
After the death of his guru, Swamyji had a dream one day in which Sri Moola Rama in the guise of Sri Raghuvarya Theertha inscribed the ' beejakshara ' on his tongue and instructed him to start teaching his disciples straightaway. Instantaneously all Vedic texts and Philosophical truths flowed in torrents from the mouth of the young Raghothama Theertha; and then onwards he became the Acharya.
He wrote five commentaries and each is called "Bhava Bodha".
They are :
1) Geetha Bhashya
2) Nyaya Vivarana
3) Vishnu Thathwa Nirnaya
4) Brihadaaranyaka
5) Thathvaprakaashika
He spent his entire life in meditation, penance, puja and preaching the doctrines of Sri Madhwacharya. He was a great devotee of God. He lives in the brindavana at Thirukoilur and answers the prayers of his devotees who have full faith in him. His aradhana falls on 8-1-98 which is Vaikuntha Ekadasi day.
SRI PURANDARA DAASA
Sri Purandaradaasa is an outstanding daasa among all Haridaasas. He was born with Narada amsha which has jnana, bhakthi and vairaagya. He composed 4,75,000 Keerthanas in easy Kannada. Each composition is the quintessence of our scriptures and hence Sri Vyasaraja called his compositions as " Purandaropanishad ". Either listening or singing of his keerthanas will purify our devotion towards the Lord and thereby strengthen our resolve for the acquisition of jnana, bhakthi, and vairaagya. It is said that ' Kali prabhava' will be mitigated by listening or chanting of them, like the roar of a lion which drives away the lesser animals in a forest. He sang on Hanuma, Bheema and Madhwa. In one of his songs he had explained how Jagathguru Sri Madhwa is Jeevothama. In other song he says, " Do not leave the noble Madhwa shastra and be a recluse, but follow it and be enlightened". This message of his, is conveyed to all sathvik souls. Sri Madhwa's two cardinal principles viz. Hari Sarvothama and Vayu Jeevothama have been brought out very convincingly and clearly in his Keerthanas.
Like clouds absorbing moisture from the oceans and pouring it down as torrential rains for the benefit of the humainty, Sri Purandaradaasa has absorbed the Vedas, Puranas and presented us their essence most powerfully and effectively in simple Kannada which all can understand.
May Sri Vittala the indweller of Sri Purandaradaasa bless us all on his aradhana day i.e
on 28-1-98.
PANCHA STHUTHIGALU
Tuesday, February 10, 2009
PREPERATIOONS ON FOR THE UPANAYANA
Finally it has been decided to perform the Upanayanam of Chi. Achyutha Diggavi, on March 1, 2009, at Sri Jayatheerthara Brindavana Sannidhana, Uttaradi Mutt, Pampa Mahakavi Road, Basavangudi, Bangalore.
The Upanayanam Invitation is of some special type. It has Sri Raghoothama Swamiji Stotra with Bhaavartha, Vamana Sthuthi, Hithopadesha, all the texts are edited and came from the blessings of our Guruji Sri Vedagarbha G. Sheshagiri Rao. In general the theme of the invitation is different and was appreciated by all.
The Upanayanam Invitation got printed and distribution is going on.
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