Sriman Narayana is the Supreme Brahman, the God of all Gods!

[Narayan]

Sudharshang:

"I have done in my posting is establish the limitations of Shiva in certain aspects"

I have absolutely no idea as to what you have understood by Shiva and what you have understood by Sriman Narayana. You are stuck up as to Shiva with trishoola pani and Narayana with Gada, chakra and so on. These are images and pictures of form.

Now, Brahmam or Brahman is completely incomparable state where there is no forms including your Gada or chakra, where all are one.

Forms are of finite state, but Brahman is of infinite and unending one. if you fit a form to Brahman, how it will become infinite? God, clearly tells this in Bhagavad Gita.

"Avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram"

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be."

THESE ARE ALMIGHTY'S WORDS WHICH IS COMING FROM SOURCE. HE CALLS A PERSON WHO FITS HIM TO A FORM AS A "FOOL" DO I NEED TO TELL MORE?

This transcendental nature is what is called as "Supreme Brahaman, that is what is called as Narayana or Shiva, the same is devi, the same is brahma as far as I am concerned"

When you confine God to an object, he in fact is becoming finite and you are actually tying him down to time, place and person. But, Brahmam is just vice versa, it is wide spread accessibility universally at the sametime anywhere, not confined to any boundaries.

This is exactly the reason why Lord tells those who confine me are fools.

"They do not understand me, my Vibhuti, my accessibility and simply see me as an object or idol and start ding-donging in my name"

When you put forth a name or form to reality, it just shades and shrinks down. It's manifestation is limited and hence, it cannot be called Brahmam.

You please have experience first, then comment on.


"No "bodily" experience is POSSIBLE as long as this sharira is bound by laws of prakriti"

Again, please do not make nonsense comments. Does not ramana maharishi experience it when Maharishi was in a body? Does not Swami Vivekananda experience it when Swami was in a body? But, they did not experience it as if they are in a body and that is all the difference.

Ramana Maharishi only knows Arunachala as Maharishi's breath and virtually everything as a father. Does not Ramana Maharishi got Moksha? Ramana Maharishi hardly objected Sriman Narayana, but for Maharishi everybody is the same. You may please first get some treatment for your problem. Please stop making comments on Mahatamas and Maha Jnanis saying that only you are correct and those jnanis who do not worship Narayana does not get Moksha.

Shankara Bhagavad Padal said "Nischala Thattawe Jeevan Mukithihi" meaning the stillness can only give Jeevan Muktha State. Where is the Gada, chakra and forms coming there? Or now you may also comment on that even Shankara Bhagavad Padal is also wrong?

There is some real problem with you...

Regards

Narayanan

[krishnagopal1968]

Srila Prabhupada's Golden words.

"The devotional service of the Lord consists of nine principles of service activities, and they are
(1) hearing,
(2) chanting,
(3) remembering,
(4) serving the lotus feet
(5) worshiping
(6) praying
(7) executing the orders
(8) fraternizing
(9) fully surrendering"

"The first item, hearing, is the most important item of all, and therefore hearing of the Bhagavad-gita and, later on, Srimad-Bhagavatam is essential for the serious candidate who wants to attain the stage of Bhismadeva at the end"

SB 1.9.43 P The Passing Away of Bhismadeva in the Presence of Lord Krsna

If we want to bypass the other activities and goes straight to proceed "spreading message" first, ie, executing the orders, then what use it will be?

[aseem82]

Does anyone follow wht they preach?? hahahaha...

[krishnagopal1968]

Dear Aseem,

Thanks for this question! this is my daily life.

I get up in morning a little late as i am a night bird. So morning hours are little rushy, but then by 10am things slowly settle. In office when there is no work, i read some mystic's words and slowly get into silence w/out anybody knowing it. And during work, in interactions with others, i feel my body, talk with attention. Many times i forget, but then turn into rememberance which is nothing but shifting attention to body/mind feeling. I find my mind becoming quiest during these times.

Afternoon, i have a little nap then do the same. Practice includes just looking into space, just being silent,just hearing the atmosphere,sounds etc.

Evening after retiring from work, i listen to videos of JK,Papaji,Eckhart tolle,music from yanni,kenny g, some classicals. Whenever i drive i used to hear some classical music.

My listening ,simple listening to the feeling behind the words of mystics , extends sometimes till 2pm. I won't stop listening till I get a "click".

But it is not the same all days. Sometimes i get fed up, and my mind becomes more restless. Then I pray to my guru "Yogiramsuartkumar" to clear the confusion. Othertimes i am fed up with HIM too. Then I drop all the search and turn to astrology.

other hobby is watching thriller movies, (not horror!) Old hitchcock movies are my favorities. But sometimes old patterns pull me down, but somehow i am able to get up again as i remember one good verse of prabhupada.

" You should be like a man who wants to shoot a rhino, if you fail, no worries, who can shoot a rhino! but if you succeed, then wow!

[astrohajare]

[quote="aseem82"]Does anyone follow wht they preach?? hahahaha...[/quote]

Millions are following if not this earth will collapse.Even if anybody discussing at this forum That also considered follow up. We have thousands of temples in india & every temple devotees are visiting. In addition there are several devotional TV channels for hearing & wacthing.

[Sudarshang]

Srila Prabhupada's Golden words.

"The devotional service of the Lord consists of nine principles of service activities, and they are
(1) hearing,
(2) chanting,
(3) remembering,
(4) serving the lotus feet
(5) worshiping
(6) praying
(7) executing the orders
(8) fraternizing
(9) fully surrendering"

"The first item, hearing, is the most important item of all, and therefore hearing of the Bhagavad-gita and, later on, Srimad-Bhagavatam is essential for the serious candidate who wants to attain the stage of Bhismadeva at the end"

SB 1.9.43 P The Passing Away of Bhismadeva in the Presence of Lord Krsna

If we want to bypass the other activities and goes straight to proceed "spreading message" first, ie, executing the orders, then what use it will be?

KG1968 sir,

you have not understood Shri Prabhupada clearly...he has not given these services in any particular order - all of them are services - should there be an order, the 9th one should come first!!! I belong to a school in which everything you do, even your breathing is "service" to the Lord - the Antaryami Lord that owns your Jeevatma that in turn Owns your sharira. When you are of service to HIM 24X7X365 ..... what else can i say? thanks for providing me the opportunity to say this!

And Aseem, you are asking about "doing what one preaches"!!!!!

[Sudarshang]

Dear Aseem,

Thanks for this question! this is my daily life.

I get up in morning a little late as i am a night bird. So morning hours are little rushy, but then by 10am things slowly settle. In office when there is no work, i read some mystic's words and slowly get into silence w/out anybody knowing it. And during work, in interactions with others, i feel my body, talk with attention. Many times i forget, but then turn into rememberance which is nothing but shifting attention to body/mind feeling. I find my mind becoming quiest during these times.

Afternoon, i have a little nap then do the same. Practice includes just looking into space, just being silent,just hearing the atmosphere,sounds etc.

Evening after retiring from work, i listen to videos of JK,Papaji,Eckhart tolle,music from yanni,kenny g, some classicals. Whenever i drive i used to hear some classical music.

My listening ,simple listening to the feeling behind the words of mystics , extends sometimes till 2pm. I won't stop listening till I get a "click".

But it is not the same all days. Sometimes i get fed up, and my mind becomes more restless. Then I pray to my guru "Yogiramsuartkumar" to clear the confusion. Othertimes i am fed up with HIM too. Then I drop all the search and turn to astrology.

other hobby is watching thriller movies, (not horror!) Old hitchcock movies are my favorities. But sometimes old patterns pull me down, but somehow i am able to get up again as i remember one good verse of prabhupada.

" You should be like a man who wants to shoot a rhino, if you fail, no worries, who can shoot a rhino! but if you succeed, then wow!

Every day you spend without performing your "nitya karma anushtanam" (Karma that has been assgined to you in the shastras aka varnaashrama dharma) you are earning papa-karma! (akarane pratyavaayam)You can spend that time thinking about the Lord, it does not matter --- If you love the Lord, you would do what he has asked you to do!

[Sudarshang]

nothing

[Sudarshang]

Mildred PMed me a question. With her permission, I am posting my response to her question:

Dear Mildred,

Christianity has got a few things right and one of them is about the Holy Father. The Vedas tell us to "meditate upon the Creator." However, calling him "holy Father" is nowhere near the calling Him Narayana - either by its meaning or its mantra-shakti. (I have already explained the meaning of the word elsewhere in this thread). The Narayana moola mantra is called the King of Mantras for this reason (the thiru ashtakshari mantra). One is supposed to receive the mantra only from a qualified guru and therefore I cannot reveal that mantra here. However, simply chanting Naaraayana namam is powerful enough to bestow all that you want in life and after. If you are aware of Ajaamilan's story, at the time of death he simply called out his youngest son who was named Narayana. For that, He got moksha! All his 12 basic names have that power - Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusoodana, Trivikrama, Vamana, Shridhara, Hrishikesha, Padmanabha, and Damodara. It was the Govinda name that saved Paanchaali from being shamed in the Kaurava court. Each of these have tremendous mantra-shakti that other mantras do not even come near.

The reason I have been insisting on Karma Yoga is because, one of the daily rituals men of the first three varnas are supposed to do is the Sandhyavandan. We do a procedure called "achamanam" during which we say all these 12 names. A person may be a Shiva or Shakti worshipper - but when during achamanam they have to tell only these 12 names! That itself is enough cleanse the person of his sins from millions of life. For women, since they do not perform the same "nitya karma" as men, and for the people of the 4th varna, my recommendation is to chant Krishna-ashtakam. It is short, takes less than 5 minutes to chant. It's Phala-shruti ends with "Koti Janma Kritam Paapam Smaraneena Vinashyati". (The sins of a 10 million janma are cleared upon thinking about Krishna).

Coming to your second question: it is very much one god with many names. Shiva, Ganesha, Skanda, Indira, Varuna etc, are nothing but bodies that are pervaded by the same Sriman Narayana who is the sarva antaryami. That is why the scriptures say "Vaasudeva: sarvamiti sa mahaatma su durlabhaha". (It is difficult to find a mahatma that lives with the convinction that everything is Vaasudeva).

[Sudarshang]

Naaraayana Naama Prabhavam - Reproduced from my friend's post.

The Formula
We are told that Alibaba became rich by stumbling accidentally upon a secret formulation, which was the key to the cave of treasures. It is clear from this that there are some combinations of letters and words, which are capable of conferring on us the desired ends. The Mantra Shastra tells us of numerous such formulae, the mastery of which bestows various benefits. We thus hear of the Mrityunjaya mantra, which is supposed to enable one to conquer death, the Garuda mantra which is capable of freeing one from fear of snakes, the HayagrIva mantra which bestows wisdom, the SanthAna GOpAla mantra capable of making barren couple beget progeny, and so on.

Each of these formulations is said to confer a specific benefit upon the upAsaka. One mantra would not bestow on its votary any additional advantage other than what it is meant to. For instance, the Mrityunjaya mantra would not make us wealthy, nor is the Garuda mantra meant for bestowing progeny. And none of the minor mantras are capable of liberating us from SamsAra. Though these mantras may be potent formulations in their own right, yet they are meant to redress specific grievances.

In days of yore, people were endowed with the long life and determination required for individually acquiring and focussing on these mantras, for achieving various goals. This, however, is the jet age, wherever everybody is in a mad rush to get somewhere. We may not know exactly where we are headed, but we are in a terrific hurry to get there. Some of us, like the Fairy Queen in "Alice in Wonderland", are running hard to stay in the same place. Given this lack of time and inclination, we would hardly be able to learn and worship the numerous mantras that would help us achieve life's varied goals.

What we require, therefore, is an omnibus formulation, a panacea for all ills and a KamadhEnu (the divine cow) that would provide us with all we need both here and in other worlds. This would be a one-stop-shop for all our requirements, a single mantra of sufficient potency, which would ensure satisfaction of all our desires. This seems to be a tall order. Even the biggest of malls and shopping arcades has its limitations and there are some things that it cannot supply ex-stock. It would therefore appear to be well near impossible to find such an all-in-one mantra to suit our requirements.

[Sudarshang]

Looking at our avarice and helplessness, Azhwars, the true spiritual scientists they are, have indeed discovered such an omnibus formulation. Unlike modern scientists who insist on keeping their discoveries\inventions to themselves, patent them and appropriate to themselves all the attendant benefits, Azhwars, in their anxiety to ensure the upliftment of the suffering masses, proclaim their discovery from the rooftops, for all to hear and benefit.

We find almost all Azhwars generously sharing with us the benefits of their arduous research. The foremost among these is Sri Thirumangai Mannan. Lest people should lack the patience to plough through his voluminous outpourings, Sri Parakala presents the discovery at the very beginning of his Peria Thirumozhi, in the very first Tirumozhi.



The potency of this formulation is such that it bestows on us the benefits of good birth and unlimited wealth, guarantees freedom from troubles and travails that plague the average man on the street, and, after ensuring a full and satisfied life, also transports us to the Eternal Land from where no one returns to this world of misery and misfortune. It is a mantra guaranteed to confer 100% satisfaction, says Sri Thirumangai Mannan-

"Kulam tharum selvam thandidum adiyAr padu thuyar Ayina ellAm

nilam taram seyyum nIL visumbu aruLum aruLodu peru nilam aLikkum

valam tharum mattrum thandidum pettra thAyinum Ayina seididum

nalam tharum sollai nAn kaNdu kondEn Narayana ennum nAmam"



It is the mother who, even without being requested, anticipates every need of her child and fulfils them fully and in time. This mantra, however, is greater in glory than even the mother, for, while the mother can cater only to one's material needs, this mantra takes care of our spiritual health too.



Like a potent medicine that not only eradicates the crippling illness but also ensures a disease-free life, this mantra too rids us of troubles when they plague us and reserves for us an existence of unalloyed bliss. Even if one doesn't require anything from life and is perfectly satisfied with what it has to offer, this mantra can be recited for the pure pleasure it offers and for its own sake, says Sri Kalian-

"thunjum pOdu azhaimin, thuyar varil ninaimin

thuyarileer sollilum nandrAm

nanju than kandeer nammudai vinaikku

Narayana ennum nAmam"



This is not the opinion of one single Azhwar- others too join the virtual chorus of its votaries. Look at Sri Satakopa Muni, for instance-he swears on all that he holds holy that the Narayana mantra is the one for us, if we wish to meditate on the Lord's lotus feet-

"KaNnan kazhal iNai naNNum manam udayeer

eNNum tirunAmam thiNNam NAraNamE"



When there are other mantras too, which are equally popular and effective, what is the reason for the Azhwars' preference for the ashtAkshara or the eight-lettered Narayana mantra? After all, mantras with Sri Vishnu and Sri VAsudEva are included in the three "VyApaka" mantras and are endowed with no mean powers. Why forsake them for the ashtAkshara? Does this have any special sanction? Aren't Vishnu, Vasudeva and Narayana different names of the same Deity?

[Sudarshang]

Azhwars are ever faithful to the Vedas, which form the basis for all their outpourings. It is the Vaidika matham that is espoused by the discoverers of the Dravida Veda. Not a single word of their compositions is out of tune with the Shruti, to which their averments are firmly moored. We thus find that their preference for the Narayana mantra is due to its espousal by the Shruti. We find further that this mantra enjoys the enthusiastic endorsement of the Veda Purusha in the Narayana anuvAka, where he proclaims that it is indeed Sriman Narayana who is the Supreme Being, the Guiding Light, the subtlest of Truths, the indestructible pervader of the Universe, the greatest and the most glorious of all, the inner-dweller of all sentient and non-sentient beings. Everything this world sees and hears is indeed His glorious form and name. He is endless, unchanging and resides in a microscopic form in everybody's heart. The Narayana anuvAka repeats this particular tirunAmam of the Lord time and again with joy, much lik

"Visvam Narayanam dEvam"

"Visvam Narayanam Harim"

"Narayanam mahAgyEyam, VisvAtmAnam"

"Narayana Parabrahma, tatthvam Narayana: para:"

"Narayana parO jyOti: AtmA Narayana: para:" etc.



We also find in the atharva shikhOpanishad a reiteration and expansion of the concepts expounded in the Narayana anuvAka. It confirms that the entire Universe is indeed the Lord's body, so that all beings, however exalted they are, are but an insignificant part of Him. Those who realise the glory of this ashtAkshara are blessed with all they need in this world and attain immortality thereafter, eulogizes the Upanishad.

We find a reflection of this pleasurable repetition in Sri Thirumangai Mannan's Peria Thirumozhi, where he ends all the pasurams of the first decad with the words, "Narayana ennum nAmam".



It is customary in our Sampradaya to prefix "Thiru" to all that we hold holy and sacrosanct. It is an indicator of the greatness of this mantra too, that it is called the "Thirumantram". Though we have mantras aplenty, none other than the ashtAsharam is glorified by this prefix. It is also known as the "Moolamantram". Swami Desikan says that it is this mantra which forms the basis of our very existence, "DhArakam", elucidating, as it does, the basic concepts of who we are, who the Lord is, what is the type of relationship subsisting between us, what are the hurdles to our liberation, the strategy we should adopt to rid ourselves of samsAric sorrow and what awaits us when we reach the Lord's place.



Commensurate with its exalted status as the best of all formulations for freedom, the ashtAkshara is also held to be the most precious of all treasures, to be given only to those with a yearning for the Lord and His service. It is not supposed to be doled out indiscriminately to all and sundry, which would result in an erosion of its glory. Emphasising the discretion with which this mantra is to be handled and given out, the NAradIya Kalpam says,

"MantrANAm paramO mantrO guhyAnAm guhyam utthamam

Pavitram cha pavithrANAm Moolamantra: sanAtana:"



It is in honour of this dictum that this mantra is preserved as a secret till today by our Acharyas, who give it only to the selected few who, in their opinion, would protect, preserve and worship the mantra and its precepts with the reverence it deserves. The upadEsa of this mantra is done till today in the "ashatkarNa" fashion-with only the Acharya and the eager disciple being present during the initiation ceremony, as part of the PanchasamskAram. It is the Lord Himself who set such a tradition by whispering the mantra in the ears of Sri Thirumangai Mannan. The disciple is also enjoined with the responsibility of preserving the precious mantra and not to distribute it among the undeserving, for material or other gain.



It would be no exaggeration to say that this is the only mantra that finds favour with Azhwars, if one were to go by their frequent reference to it with reverence-

"nin thiru ettezhutthum kattru"

"ettezhutthum OduvArgaL vallar vAnam ALavE"

"nAdum nagaramum nangariya namO nArAyaNAya endru"

"nal vagayAl namo nArAyaNA endru" etc.

[Sudarshang]

Some mantras are subject to strict and forbidding eligibility criteria and are reserved for the elite few, with the majority denied of their benefits. The glory of the ashtAkshara is that it is accessible not only to traivarNikAs, but to everybody else too, with minor modifications in its form. Thus this is a universal mantra, from which everyone, irrespective of caste, creed, colour, sex or economic status, can derive full benefit, the only preliminary requisites being an abiding faith in the Lord and His dispensation, and unflinching devotion towards the merciful Acharya who entrusts the sacred treasure of the mantra to us.



And what is our duty, after having obtained this priceless heirloom from our Acharya? We must meditate on the mantra and its purport regularly and guard it closely and jealously as we would any precious treasure. This glorious formulation is indeed a mirror, which reflects the ParamAtma, in all His glory, with astounding clarity. Unlike other mantras, the ashtAkshara is short and sweet, consisting of just eight letters, making for convenience of retention and repetition.



"yathA sarvEshu dEvEshu nAsti NArAyanAt para:

tathA sarvEshu mantrEshu nAsti cha ashtAksharAt para:"



Dasan, Sadagopan.

[Sudarshang]

Swami Pillai Lokacharyar says, "Avan Doorastanan anaalum idu kitti ninRu udavum" - meaning, even if the Lord is far far away (not that he really is, but supposing), the mantra stays close to us and protects us.

If just his name is so glorious, what could I say about HIM, His form, and Qualities.......

[Sudarshang]

Sri: Srimathe Raamaanujaaya Namaha
Srimath Varavara munaye Namaha
Srimathe Srivenkata Raamaanuja Munaye Namaha

There is a line in Raamaanuja Nootrandhadi (part of 4000 Divya Prabandham celebrated as the Dravida Vedam) - "NaaraNanaikkaattiya vedam kaLipputRadu ...." referring to SriBhashyam - Swami Ramanuja's interpretation of the Bodayana Vriddhi grantham for Veda Vyasa's Brahma Sutra. The meaning is "the Vedas that showed Naaraayana (as the Supreme Brahman) became happy!" Why did the Vedas become happy?

Manu describes two types of people (in ManuSmriti) Veda Bahya and Veda Kudrishti. The former are people like Charuvaka who disagree with the vedas entirely. They do not accept the veda as the pramanam for Brahmam. The latter refers to advaitins and other including mimamsakas, Naiyayikas, Vaiseshikas, etc. that accept the Veda as pramana but interpret its meanings incorrectly. About the time Swami Raamanuja wrote SriBhashyam, Advaita was the predominant vedic religion, and there existed four schools of Advaita - Shankara, Bhatta, Bhaskara, and Yadava Prakasha. Here Shankara refers to "Adi Shankra Bhagavadpaadal" whose verse Narayanan has quoted in his post on this page. And he has mockingly asked me, " Or now you may also comment on that even Shankara Bhagavad Padal is also wrong?"

Sir, not me, about a 1000 years ago, Swami Ramanuja did exactly what you suspected I might do....And not merely Adishankara Bhagavadpadal...Swami Ramanuja condemned the meaning of the vedas as interpreted by all the four schools of Advaita. And of the Mimamsakas. And of the Naiyayikas. And of the Vaiseshikas. And several other schools that were praising other devatas as the parama purusha.

The grantham in which he established this is called "Vedartha Sangraham". As was customory those days an author releases his grantham in front of the Lord - and Swami Ramanuja chose Tirumala as the place to do the "arangetram" for this grantham. Swami Ramanuja is also popular for giving the Lord of Tirumala, His Shanka and Chakra. (Appanukku Sanghaazhi aLithha Perumaal - is what he is called).

Narayanan sir, you have two options - one is to read Vedartha Sangraham. The Second is I post here in this thread how exactly Swami Ramanuja tore apart Shankara Bhagavadpadal's Advaita Matham. It will just be too long - It took me one and half years of kaalakshepam to learn Vedartha Sangraham (in Tamil)...Just FYI, there are 6 fundamental faultlines in Shankara's Advaita. That means, he got the vedas wrong. That is why I often state that it is highly debatable as to whether Adishankara and his followers, Ramana Maharishi, Ramakrishna, Vivekananda, etc. achieved moksha. We will discuss their "so called bodily experiences" you seem to hold in high regard, in a later post.

Coming back to the main content of the thread, Why did the vedas feel happy? Because, in SriBhashyam they found someone who interpreted them correctly. Vedas were terribly unhappy with the popularity of Advaita because it interpreted the vedic meanings incorrectly. When Swami Raamaanuja wrote Sri Bhashya, it was merely Raamaanuja Bhashya. Saraswati Devi, the devata partially responsible for knowledge (The primary deity for knowledge is Hayagriva), gave it the title "sri Bhashya".

The supreme Brahman is ONE, but all religions/religious paths are not the same. Even within Hinduism Advaita and Vishishtadvaita are not the same. Bhagvaan Sriman Narayanan is the Supreme Brahman and He is ONE and ONLY ONE. There is no second to Him. All other devatas (or so called GODS) are "Shariram" (body) to Him. We are also shariram to HIM. All devatas have limited ability to grant our mundane material wishes. Sriman Narayana alone has the ability grant the highest purushartha - Moksha.

You can follow any path you wish - but Karma, Gyana, and Bhakti are very highly inter-related. one drives the other. Gyana means, knowledge that Sriman Narayana is the supreme brahman. That alone will not give you Moksha. You have to do your karma as stated in the shastras by Sriman Narayana. Knowing Him to be the supreme, and knowing that He resides in each of us as antaryami as you grow in this awareness - you will start seeing the world, creation, and the Universe as His Play. You come to the understanding of "Vaasudeva: sarvam iti" and "Antarbahischa tat sarvam vyaapya naaraayNa ssttitaha."

[Sudarshang]

Lord Ranganatha of Srirangam was brought to earth by King Ikshwaku, who was Manu's son. It originated in the milky ocean, one of Sriman Narayana's abodes - where He has taken a form in order to meet with the devatas. That Lord used to speak with Swami Raamaanuja just like Varadaraja Perumal of Kanchipuram used to speak with Thirukkachi Nambi (one of Swami Raamaanuja's acharyas). Here are HIS OWN WORDS -
"Sharira paata samayetu kevalam madiyayaiva daiyaya ati prabhuddha: MAAMEVA avalokayan". (At the time when you lose this sharira (body) purely by my divine grace (daya) you wil be seeing ONLY me). This is an assurance by the Lord (for certain people who have done what he has stated in shastras, and followed certain instructions - I am not authorized by my acharyan to reveal them). Swami Raamanuja had a doubt in his mind when the Lord said that. His mind was thinking, Krishna used to tell lies when He was born, suppose this happens to be one such assurance? Knowing that such thoughts are running in Swami Raamaanuja's mind, the Lord goes on to say towards the end of this conversation, "Raamo Dvrinaahi Bhaashate" - There is no second to Raama's words.

[Sudarshang]

The criteria for Moksha is very clearly defined - you must have zero balance of sanchita karma, and not have acquired any additional karma in this life at the time of death. You can expend your karma by "experiencing" sukha or dukha. You can also expend karma in so many different ways. Because karma is so inter-related with Moksha, ONLY Sriman Narayana has the authority over canceling your karma. All are born with a prarabdha karma that typically does not allow you to start Bhakti or Gyana right away. Therefore the easier starting point is karma - practising one's varnashrama dharma (it is not what you otherwise do as your job duties....).

If you are not interested in Moksha, please by all means, worship any devata you want! Sriman Narayana will fulfil your mundane wishes through that devata by being that devata's antaryami. Som time, in some life, one has to get interested in Moksha - because that is when the cycles of life will end. Moksha is the final destination of all Jeevatmas - no exception - whichever religion you follow in this life it does not matter.

Moksha means, the Aatma transmigrating from Leela Vibhuti to Nitya Vibhuti. Nitya Vibhuti is also called as Sri Vaikuntha. It is the abode of the Lord, where He resides with his three consorts - Mahalakshmi, Bhoodevi, and Neeladevi. Sridevi or Mahalakshmi is the leader of Mukta Jeevatmas assigning their daily tasks at Sri Vaikuntha. There, there is a group of people called "nitya Sooris". These are people that have always been with him - these include Vishwaksena, the chief of Narayana's army. He is the second in command after Mahalakshmi and the leader to whom all Mukta Jeevatmas really report to.

When the Atma transmigrates to Nitya Vibhooti, it first goes there with a "sookshma-sharira" (that is how it transmigrates after getting out the the physical body (stoola sharira)). At Sri Vaikuntha is the river of Viraja. The Atma takes bath in River Viraja. There it loses the Sookshma Sharira and acquires an Aprakrita Sharira. In this Aprakrita sharira it gains equanimity with the Supreme Brahman in the quality of Happiness it enjoys. It becomes a Satya Sankalpan. The Atma is received and dressed by 500 apsaras. The other mukta Atmas pay their respects to the newcomer by washing his feet. The jeevatma is dressed and taken to the "manimaamandapam" to meet the Supreme Brahman Sriman Narayana. Sriman Narayana takes this new mukta atma places on his lap and asks him "Kosi?" That is the time the Jeevatma acquires the "True Knowledge" and "True Experience". All HIS divine weapons - you can see them for REAL at that time - His Chakra, His Sankh, His Adisesha Paryankam ....

Sir, Nitya Vibhuti is a "place" to be reached. As physical as this earth!!! It is not some state of mind that you acquire when you are in the present sharira. That being the situation, Is this the experience, MR. Narayanan you are saying Ramana, Vivekananda, Ramakrishna, Adi Shankara Bhagavadpadal etc achieved when they were in their human body?

Narayanan sir, You said, "Again, please do not make nonsense comments. Does not ramana maharishi experience it when Maharishi was in a body? Does not Swami Vivekananda experience it when Swami was in a body? But, they did not experience it as if they are in a body and that is all the difference.

Ramana Maharishi only knows Arunachala as Maharishi's breath and virtually everything as a father. Does not Ramana Maharishi got Moksha? Ramana Maharishi hardly objected Sriman Narayana, but for Maharishi everybody is the same. You may please first get some treatment for your problem. Please stop making comments on Mahatamas and Maha Jnanis saying that only you are correct and those jnanis who do not worship Narayana does not get Moksha."

I have defined Moksha for your - Now YOU decide who got moksha and who did not!

[krishnagopal1968]

Sudharshan ji,

OK, let me earn as much papa karma for not doing " Nityakarma Anushtanam"

Whether right or wrong, let HIM decide.

But I have told my daily life. Where is yours?

[Sudarshang]

A small episode happen when Swami Raamanuja lived in Srirangam. He and his disciples lived together. Mudaliyaandaan swami was like his manager - taking care of expenses of the ashram. There was a change in the supplier of milk and curd to the ashram. After a month of the change, Mudaliyandan swami as usualy settled her account and paid her the money for the supply of milk and curd. That lady refused to take the money and said,"other people say there is something called moksha where everybody lives happily. I want to also go there. They said, if Swami Raamaanuja gives me recommendation, I could go there. Could you please that swami to give me a recommendation letter."

Mudaliyaandan swami was quite amused, but appreciated her for taking the effort and interest in achieving moksham. He went to Swami Raamaanuja and told him what the lady said. Promptly, Swami Raamaanuja wrote a slip of paper and gave her. He told her to go all the way to Tirumala (from Srirangam) thinking about the Lord.

She did exactly as she was told - on reaching the gates of the Tirumala temple, she attained Moksha!

[Sudarshang]

Sudharshan ji,

OK, let me earn as much papa karma for not doing " Nityakarma Anushtanam"

Whether right or wrong, let HIM decide.

But I have told my daily life. Where is yours?

I told that for your welfare and not to offend you. I apologize if that offended you.
My life is private and I do what my Acharyan has asked me to do. Of course that includes nitya karma anushtaanam. I do my nitya karma - not out of the fear of acquiring papa-karma if I dont do it - But as a form of worship, out of love for the Lord - out of a liking for doing what He has asked us to do as Jeevatmas based on my Varnaashrama dharma.

[Sudarshang]

There was a Gopika Stree by name Chintayanti in Gokulam during Krishna Avatar. She was newly married and lived with her In-laws. It was time for Krishna's Raas Leela with the Gopikas. She very much wanted to go. However, the inlaws were sitting in the front yard relaxing. She had to go past them. She was afraid as to what they would say (esp since she is newly married) if she went to meet Krishna. On the other hand, she is listening to the beautiful venu ganam from Krishna's flute. One side she was suffering - unable to bear the separation from Krishna and worried about her inability to join Him. That cancelled all her Papa Karma. On the other hand, she was enjoying the beautiful venu ganam from Krishna's flute. All her good karma got cancelled. Right then and there, She achieve Moksha!

[krishnagopal1968]

No offence sir. It is ok if you dont want to say about your everyday life.

BTW, KN Rao ji, has written about one Batuk bhai in one of his articles/books. More or less my life style is the same like Batuk bhai.

[Sudarshang]

Srimathe Raamaanujaaya Namaha

Swami Raamaanuja was exporting more people to the Moksha Samrajyam, Sri Vaikuntham than ever before in the history of mankind! (Perhaps, is still exporting ...). The Lord was surprised how Swami Raamaanuja could do it.

He told Swami Ramanuja, "I gave them the vedas, upanishads, and maharishis to interpret them, and being dissatisfied, I myself took so many avataars, and even stayed a whole life time and kept telling them I am the Supreme Brahman, come and surrender to ME, I even told them Surrender ONLY TO ME (Maamekam Sharanam Vraja) - Still, I could not find so many people to export to Moksham. But you have beaten me in this game. Pray, please tell me how did you manage to do it."

Swami Ramanuja said, if you want the answer you must first accept me as acharya and give me the respect you would give an acharya. The Lord gave him a "Acharya seat" and became his disciple to learn. Swami Ramanuja gave a very simple logic for his success. He said, "Lord you took so many avataars and kept telling the people, I am the Lord, come to me, I am the one that can satisfy all your wishes including Moksha." People did not listen. Whereas, I told them, "He is the Lord, He is the one that can satisfy your wishes including Moksha. That is all the difference."

I forgot the name of the temple where this happened, but in that temple till today the Acharya seat that the Lord offered to Swami Ramanuja is still there!

[Sudarshang]

Sri: Srimathe Ramanujaaya namaha
Koorathazhwan Thiruvadigale Charanam

Swami Koorathazhwan was the king of small district near Kanchipuram called Kooram. He used to feed 1000 brahmins every day! When he learnt about Swami Ramanuja, he simply distributed all his wealth to the people of the district and joined as Swami Ramanuja's shishya. Enroute Srirangam from Kanchipuram, walking in the dense forest way, he saw that his wife (Andaal) was having a worried look on her face. Upon enquiring, she said, "I brought a silver bowl for you to have your food. You can give all the wealth away, but you are my only wealth and therefore I must care for you. That is why I brought this". Swami Koorathazhwan took the bowl and threw it away in the forest. Thus having reduced their load, the two happily traveled to Srirangam and became Swami Ramanuja's disciples.

[Sudarshang]

Listening to Swami Raamaanuja's lectures at the Srirangam temple, Swami Koorathazhwan learnt that when one goes to Sri Vaikuntham, the mukta aatmas come to wash the feet of the newcomer. Immediately he went to the sannidhi of Lord Ranganatha, and told him, "How can I allow my acharyan to wash my feet, How can he even touch my feet? It is I who must touch and wash HIS feet. Therefore please give me Moksham before you give to Swami Raamaanujar". The Lord was pleaseed with His Acharya Bhakti and decided to give him moksham right away! The Lord asked Koorathazhwan what else he wanted ...Swami Koorathazhwan replied, "There is a brahmin in the king's court who did something wrong to me, because of which I lost both my eyes. You must not punish him. Instead, please give him Moksham!". The Lord agreed and gave that brahmin also moksham. Not only that, the Lord also told him, "In addition, I will give moksham to all those who are affiliated to you."

On hearing this, Swami Raamaanuja is said to have come out of his ashram and danced - that because of his disciple, he was going to get Moksham!

Swami Koorathazhwan immediately arranged for his ascending to Sri Vaikuntha - and left his stoola sharira in presence of Swami Raamaanuja, his two sons, and his wife, in the Srirangam temple!