Jaganath Bhasya

2006-03-08T07:26:00.000-08:00

Mahabharata

Chapter 1

Before beggining I bow down to Narayana and Nara and Sarawati.

About 5,000 years ago deep in the forest of Naimisha sat the Risi's. They were very special people who wanted peace more than anything else. They loved nature and always lived in the wild. They grew their hair long and had long beards. They would live very simple lives eating only what the forest provided. Because they lived so close to nature and lived in such harmony with there suroundings, they had a close contact with the forces of nature. They knew that these forces of nature were actualy people, with personalitys of there own. They called them Devas. They would gather around the fire at night and sing praise for the Devas. They knew about the balance of the natural world and how to live in that balance.

One great Risi was named Saunaka and he was holding a great fire ritual for the sake of the world. Soon it would be a very dark time, the time we live in now. It is called Kali Yuga or the Age of Kali. Kali was a Deva. He wasnt like the other Devas at all. The Devas are servants of the lord and beings of light and power. Kali was a very dark person. He was the god of sin. Just like how there is day and night which is needed for balance, Kali was there. His age was an age of anger, hate, hypocracy and duplicity. It was fast aproching and Saunaka was praying for some way to help the people who would be in the age of Kali.

It just so happend that one great sage named Suta came there. He was a very humble and great soul who was loved by all the assembled risi's. When he came there he bowed low to them and they recieved him and sat him down on a high seat. They talked about various subjects for some time.

One sage seeing that Suta had recoved from his long journey asked him " Suta where have you come from and where did you stay? Please tell me I am very curious."

Suta Goswami said " I was at the fire ritual of the great king Janamejaya. While I was there I herd the most wonderful and sacred work ever composed. It was by Krishna Dwaipayana Vyasa himself. It is called Mahabharata . After hearing that story I went to Kurukshetra and then wanting you to here this story I came here.

2006-03-07T18:49:00.000-08:00

MAHABHARATA

introduction

This is my humble attempt to share the Mahabharata with the general public. It is not my intention to try and doctor the text or change it for any motive based on name fame or manipulation of the masses. Sacred text are sacred and should not be tampered with. I only wish to clear the filthy air which has surounded the story. Years and years of manipulation by persons of innocent yet misguided intent and pseudo yogi's and spiritualist who have created a mockery of this great narative.

I will not mention any names but the list of Mahbharata translations which deserve no better than to go in the trash can or serve as paper weights can take up several pages in itself.

It would seem every person doctors the text to fit there own veiw. some people may take this as a good sighn. A sighn that this ancient epic can adapt to fit changes of the modern world. I disagree. The reason being that theory takes away the actual value of the text. It becomes quaint mythology ment to give moral or "spiritual" lessons .

This theory shows how little people actualy read this book. Which I think will be self evident by reading my rendering of it. I call it the no holds bared, real as life itself, Mahabharata as it is.

The Mahabharata is a history writen in the ancient past. It covers the lives of an ancient people who had values and beleifs different than today but who can still teach us valuable lessons about our lives at this moment

Some people sit at home and watch TV or read a book to try and experience what real life is like, because there own is so boring they cant stand it. If you get one lesson from this book. I hope when you put it down you feel inspired to go out and live your life.

2005-12-30T01:02:00.000-08:00

Shesha describes Vaikunta part 1

an authorised account of the realm of Narayana by none other than Annanta Shesha taken from Shrimadhvavijaya

8. In the city of Sri Narayana, who is full of all auspicious things, all (forms)
of wealth and happiness are concentrated. There is no other city which can compare with
it, except that the reflection of the same city on the jewelled ramparts of the city has to be
used for illustration.
.9. The rows of houses built with Padmaraga jewels (ruby red) are brightened
by the light of the rows of houses built of Sphatika jewels which are white all round. This
is similar to the body of Narayana, the destroyer of Asuras resting on the white folds of
my body.
.10. The roofs of each house made of emerald have their edges decorated with
white Sphatika (crystal) beads. The lustres of the two meeting at the edge of the roofs
resemble the white waters of the Ganga merging with the waters of the Yamuna river.
.11. In the houses, there are nests of birds in which beautiful artificial birds are
placed. If the people residing in Vaikunta are also subject to delusion, they would have
thought of these as normal birds. But, they are completely free of all delusion.
.12. On the beams of the houses are fixed different pictures or cloth coverings
in different colours. There are jewel garlands hanging from these. When these shining
garlands are seen, it appears as if the effulgence of the jewels is pouring out, as it is over
filled in them.
.13. Here, in this world, Prakruthi (Mahalakshmi) herself who is the purest, is
in the form of al jewels, gold and all other objects. Therefore, the (apparently) extreme
description of this place by poets as containing all the lustres is proper.
.14. There are countless groups of souls headed by Brahmas who have become
Mukthas from beginningless time in the past living here. Their cities themselves are
95
countless. Though Vaikunta is full of such cities, it is still not congested. It is a great
wonder created by Narayana.
Description of Narayana’s house (15 – 20).
.15. The abode of Narayana, the sole Lord of the entire universe, which has
wonderful qualities exceeding those found anywhere else in the three worlds is in the
middle of these excellent houses. It is like the orb of the moon shining in the midst of
constellations of stars.
.16. In His abode, Indira (Lakshmi) herself who honours her husband and who
is herself worshipped by a thousand attendants, does all the household work herself. Who
can describe the beauty of this great house?
.17. In this abode, the Supreme Being Narayana though sporting with Himself
(for His bliss) lies on the soft body of the Muktha Shesha and delights with the pure and
delightful consort, Kamala (Lakshmi) with Lotus eyes.
.18. Meditate upon Narayana, who is effulgent like a thousand suns who have
just risen, wearing a golden Peethambara (silken garment around His waist) and
ornaments with (different) jewels, lotus eyed and with His moon like face adorned with a
smile and holding the great Sudarshana Chakra in His hand.
.19. Even Ramaa, His eternal consort can not count all His auspicious
attributes. Chathurmukha Brahma, with the great facility of expression or me with my
thousand faces can not recite them. But, I can describe the auspicious attributes more than
those described by others like Shuka etc. (in compositions like Bhagavatha).
.20. Infinite numbers of Brahmas, Garudas and Sheshas (in the Muktha state)
who have obtained the great bliss consequent on meditating single mindedly on the
Supreme Being look at Him along with their consorts and enjoy the very essence of bliss.
Description of the Muktha souls (21 – 25).
.21. The liberated souls here have four arms, lotus eyes, wear yellow golden
dresses and wear superior ornaments. They have effulgence like the rising sun and the
blue black colour of dark clouds (colour of Sri Narayana). They sport here with bliss.
Note: This describes sarupya mukthi.
.22. It is not only that the bliss of those who obtain proximity with the
Supreme Being is unmatched. The bliss of all those who, after Mukthi have reached
Vaikunta, which exceeds the great qualities of other worlds like that of Brahma etc. and
can not be secured by any one without completion of their Sadhana to earn the grace of
the God, is unmatched (in accordance with their own worth).
Note: Shastras describe four types of Mukthi – Salokya (residence in Vaikunta), Sarupya (having the same
form), Sameepya (being near the Supreme being) and Sayujya (sharing His body). In each case, the bliss is
unmatched by the best in any other Loka and is according to the intrinsic worth of the soul.
.23. There are no births, deaths or aging in this place. The three kinds of
suffering (Adhyathmika, Adhibhauthika and Adhidaivika) are not there. Thus, there can
be no other kind of sorrow. There are no defects (of character) like jealousy etc., as the
root causes of such defects – the three Gunas (Satva, Rajas and Thamas) are not there.
.24. Though the Muktha souls have their intrinsic gradation amongst
themselves, they have great mutual love for each other. They have realised that Vishnu is
their selfless benefactor (without any expectation of return) and have devotion to the
souls superior to themselves. They enjoy bliss always (which is part of their own
essential nature) up to the limits of their own complete satisfaction.
Note: This answers the VishishtAdvaita school which holds rather incongruously that the bliss enjoyed by
each Muktha is equal to that of the Supreme Being Himself. This concept is supported by the apparent logic
that any difference must breed jealousy or dissatisfaction. Tatvavada holds that the totally pure soul resting
in its own essential nature of bliss and free from all effects of the three Gunas of Samsara can not ever have
such worldly feelings.
.25. The Muktha souls are very beautiful, eternally young and wear
Harichandana paste with sweet scent on their bodies, which is red like the newly born
moon. They are fanned with attractive Chamaras by servants.
Conjugal bliss in Mukthi (26 – 36).
.26. The men who are (eternally) young give happiness to their wives who
have lotus eyes, their eyes being pleased with the graceful dances and ears by soft music
and instruments.
.27. The maidens who have eyes like the deer accompanying their husbands
going to the gardens come slowly out of clean heavenly cars like light emerging form the
Moon.
.28. Some of the damsels (who come out of the cars) are red like Padmaraga
(Ruby) jewels, some are white like pure pearl necklaces, and some are blue-black like
Indraneela (Sapphire) jewels. All are wearing different kinds of ornaments.
.29. The women really resemble masses of dark rain clouds, as they wear very
fine clothes / sky (Ambara), they have fine breasts / clouds (Payodhara), they both have
mellow and soft sounds like the parrot, and have durable lustre.
Note: The word Ambara means both clothes and the sky, while Supayodhara means breasts as well as
clouds.
.30. The exquisite red toe nails on the delicate feet of the women resembling
tender leaves, is not revealed when they walk on the floor made of Jade (being of the
same colour), while it is clearly revealed by the floor made of white crystal (by
reflection).
.31. The exquisite clothes worn by the women with doe like eyes, on their
large and delightful hips have their (natural) colours mixed with the colours of the body.
We are sure that these are like the victory flags of Cupid, who wins the whole world
(over all lovers).
97
The next four shlokas should be read and understood together (Anthyakulaka).
.32. The delicate, soft, gently moving hands wearing golden bangles of the
women which are like tender sprouts, often jingle (due to the bangles). They have slender
stomachs delightful with the gently moving rows of new hair and the three folds (on the
skin).
.33. The pitcher like full breasts are adorned with fine pearl necklaces on their
chests which sway at every step when they walk. This gives the impression that the nectar
like effulgence which is over filled in their breasts is dripping out.
.34. They hold in their right hands Kannaidile flowers for sport. Their left
hands rest on the shoulders of their friends. Their cheeks glow with the hanging pendants
of ear ornaments. They have gentle smiles on their faces and give darting glances from
the edges of their eyes.
.35. When the damsels (such as the above) have descended from the cars and
are walking ahead with the waist bands and ankle ornaments jingling, their young men
look back at them, as if they are asked, to see their beauty.
.36. The damsels who are awaited by their husbands walk slowly with great
difficulty bent forward and some how reach them as if they are burdened with their heavy
breasts. Then they take their support and enter the excellent gardens slowly.
Enjoyment of Gardens by the Muktha souls (37 - 47).
.37. The wind which embraces the golden trees decorated with jewels, laden
and bent with masses of fully blooming flowers and blowing over the oceans of Nectar
enhances the happiness of all.
.**. The Nandanavana (pleasure forest/garden) of Swarga (belonging to Indra)
is called Nandana only as a courtesy, as it does not please all, as a rule. The forest/garden
in Vaikunta belonging to the Supreme Being also called Upendra is the real Nandanavana
(fully deserving the name).
Note : A shloka – “Upacharanandanamidam dyuvanam niyamena nandayathi yannajanam
Parameva nandanamupendravanam sakalam sadaa yadabhinandayathi” – is included
in earlier published versions, but does not appear in the recently published book commented upon by Sri
Vedanga Tirtha (The earliest available commentary). Thus the number of shlokas included in this chapter
is increased by 2 in the earlier published versions. There is one more shloka numbered between 57-58.
.38. This Nandanavana contains divine trees called Paribhadra, Kalpavriksha,
Parijatha, Harichandana and Santhana. All the six seasons are always there to give
pleasure at the desire of the Mukthas.
.39. There are beautiful blooming flowers of Madhavi (Jasmine) and new
flowers such as the Champaka. There are bees winging and singing on the creepers. Thus
the season Vasantha with Chaithra and Vaishakha months gives pleasure to the devotees
of the destroyer of Madhu daithya (Narayana).
.40. The lover husband takes the new garland of Mallika flowers blooming in
the Jyeshta month (of the Greeshma season) on the excuse that his darling wife does not
know how to wear it. Tying it on her hair, he embraces her full breasts.
.41. During Varsha (rainy) season, peacocks with melodious sounds dance
with their feathers spread out and resemble Indra, the king of gods, with the thousand
eyes, because the peacocks also have the round lines similar to eyes marked at the end of
the feathers.
.42. The Muktha soul sports both with Sharadruthu (Season after rains) and his
beloved wife. They have (both the season and the wife) eyes similar to/in the form of
blossomed Kannaidile, faces similar to/in the form of blossomed lotus, speak with the
melodious voice of the parrot, have the noises of swans / have the noises of jingling
anklets.
.43. In Hemantha season (before the onset of winter) there is snow spread all
over like transparent crystal. The friend of Hemantha, Shishira Ruthu will follow to give
it happiness and causes the Phalinee creepers put forth flowers. It appears as if the season
is laughing with the new Kunda flowers blooming.
.44. The seasons in Vaikunta causing snow, rain and sun’s heat etc will not
trouble or cause suffering to the residents, but will give them pleasure only always.
Therefore, even the seasons have no defects in them and hence are Muktha by
themselves.
.45. The Mukthas in Vaikunta have no prescribed duties according to the
scriptures. Still, they offer to Sri Hari (Amrutha – eternal entity) all the articles of their
use and enjoyment such as Nectar, flower garlands, fruits and flowers (before they use it).
After all, people will always follow their natural habits.
Note: The worship done by the Mukthas is entirely voluntary and with no expectation of rewards, but is in
the form of eternal gratitude to the Supreme Being giving them bliss, as it is natural for them to do so.
.46. The groups of women of Vaikunta sport with their husbands in the
pleasure gardens with great bliss. They sing melodiously the beautiful stories of Sri Hari
(Madhusudana) always
.47. Some of the good women there dance in front of their husbands. Some
tender ladies pluck flowers and some others prepare garlands. There are no women there
who do not please their husbands.

to be continued

2005-11-30T04:05:00.000-08:00

The Eye

A great flag flys
sitting on a spear
peircing the sky

blood red with an eye
the message reads
bow to me or die

blowing in the wind
the silk banner flays
and flapps like a bird wing
and in all the noise
I can almost hear it sing

I am the un blinking eye
and I will never cry

I will never take my sight
from you
and once I get angry
your screwed

My power you cannot fathom

My might unknown to one so low
for with my eye I can look into your soul

I am here to fill your needs
you asked me to take birth
for without me
you would feel you have worth

I have no love for I have no soul

I am the one who makes
you wake
from your dream
with a scream

I am he who makes you dread to be alive
I am he who makes you a bee to work in the hive

I am the eye who never sleeps
and I even give myself the creeps

My name is self judgment

I have caused all there soul to sell
and I have built this current hell
for without me
all would be free

some worship me as there god
others try to hide

but in truth I am only a reflection
of whats inside

and I only go
when you say goodbye

2005-11-24T00:33:00.000-08:00

All you need to know

vede ramayane caiva purane bharate tatha
adavante ca madhye ca visnu sarvatra giyate

Harivamsa

"In the Vedas, Ramayana, Puranas and the Mahabharata, from the beginning till end, and also in the middle, Visnu is glorified everywhere."

"Sripada Madhvacarya's philosophy is known as Dvaita. While strongly establishing the status of Visnu as Supreme Being, he emphasizes that there are two categories of realities: svatantram asvatantram ca prameyam dvividham matam (Tattva viveka 1)

The aim of philosophy, he says, to realize the distinction or difference between the Independent Reality (The Supreme Lord) and dependent realities (jivas, world etc). There is order, regulation, mutual adjustment and harmony in creation. This shows that there is no unrestricted independence to all to act as they please. The realities that constitute this existence are dependent on the Independent Reality, the Supreme Lord, Vasudeva who explains, controls and inter-relates the dependent realities into t his existence.

Doctrine of Difference

It shows that matter, souls and God constitute the three major realities of Madhva's system. The number of souls is unlimited and the modifications of matter are numerous, in various states. These three are conceived as distinct entities. The reality of God is of the independent grade. That of the rest is dependent. Between matter and souls, the former is of a lesser grade of reality. The reality of things in space and time involves the differences in name, form, attributes, relations, and tendencies. He has given a scheme of "five-fold difference" (Pancabheda).

jivesvarabhida caiva jadesvarabhida tatha
jivabhedo mithascaiva jadajivabhida tatha
mithasca jadabhedo'yam prapanco bhedapancaka:

(Visnutattva nirnaya)

(1) the distinction between Isvara and jiva
(2) the distinction between Isvara and jada (prakrti)

(4) the distinction between the jiva and the jada
(5) the distinction among the jadas, i.e, distinction between one inanimate object and another.

This fivefold difference is collectively spoken of by Madhva as "Pra-panca". It is real and eternal.

paramesvarena jnatatvat raksitatvatca
na dvaitam bhrantikalpitam
nahisvarasya bhranti:

(Visnutattva nirnaya)

This scheme of pancabheda is not illusory - as it is cognized, maintained and controlled by the Supreme Lord; for there can be no illusions for God.

Scriptures

Sripada Madhvacarya quotes profusely from an exceptionally wide range of Vedic literatures like the Mantras, Brahmanas, Khilas, Aranyakas, Upanisads, Itihasas, Puranas, Pancaratras and the Smrtis. He has drawn to the largest extent upon the Rg Veda. He refuses to give a secondary place to the Vedas as apara vidya - dealing only with karma and demigods without any philosophical content. He treats the ocean of Vedic literatures as an integral legacy (samanvayatva) and not as fractional revelations of truth and religion. He covers the entire range of the sastras and establishes the running unity (gatisamanya) in establishing the dependency of everything on Vasudeva.

Definitions

Brahman:

sarvatrakhilasacchakti: svatantro sesadarsana:
nityatadrsacicetyanta istho no ramapati

(tattvodyota)

The Lord of Rama is the Supreme Independent Person possessing all adequate and unrestricted energies in regard to the cit and acit and He is unlimitedly cognizent. By His own will, He is the Supreme controller of both cit and acit who are of a different nature from His.

All the Upanisads without exception, glorify Hari who is the abode of infiite qualities as free from all imperfections:

gunavisistha - Full of qualities like omniscience etc, lordship, beauty, transcendence etc.

dosa abhava visistha - free from limitations as sin, misery, liability to physical embodiment etc.

vangmanasa gocara - beyond the reach of mind and speech, transcendental.

a-dvitiya - One without a second, to be sought to the exclusion of everything else.

sarvartaka - the Supreme self, source of all existence, consciousness and activity of all else in the creation.

prakrtyadipravartakatvena taduttamatvat, naiva rupavat brahma (Brahma-sutra Bhasya) III - 2 - 14

Because He is transcendental to material nature and is the controller of all that be, He is described as formless.

He is the source of all:

svabhava jiva karmani dravya kala sruti kriya
yat prasadad ime santi na santi yad upeksaya
iti sruterna sattadya 'pi narayanam vina
tat patanjali vindhyadi matam a purusartadam

(Anu vyakhyana)

The nature, jivas, their karmas, ingredients, time, Vedas, interactions all these exist, function and are cognized only by Narayana's will and pleasure. They cannot exist without Him. Thus it is explained in the Srutis that everything depends on His control. So the philosophy of Patanjali and Vidhya etc., are not conducive for spiritual advancement.

Jiva:

ahamityeva yo vedhya: sa jiva iti kirtita
sa dukhi sa sukhi caiva sa patram bandha moksayo

(Visnu tattva nirnaya)

He who undergoes happiness and misery, who is eligible for bondage and release, is the jiva. He knows himself as "I am" in all his states.

Souls are conceived in Madhva's system as finite centers of conscious experience, each with a unique essence of its own. The essence of individuality is that one finite center of experience cannot possess, "as its own immediate" experience, the experience of another. It is this non-transferable immediacy of experience that distinguishes one self from another, in spite of their possessing certain similar characteristics. Each has a specific content of consciousness, reality and bliss and constitutes a focalization which is nowhere exactly repeated in nature. The nature of the souls is to be one of unalloyed bliss and pure intelligence. It is essentially free from any kind of misery or pain; though subjected to a natural gradation of intelligence and bliss in cosmic hierarchy of selves and subject always to the Supreme, in bondage "and in release". The sense of misery, which is bondage, is external to their essence and is brought about by a "real" though "misplaced sense of independence of initiative and conduct"

The jivas are reflected counterparts ('pratibimbamsa') of Brahman (Visnu). The bodies of the jivas, eternally present in Vaikuntha, the celestial abode of Visnu, are transcendental ('aprakrta'). Hence, they are called unconditioned-reflected-counterparts ('nirupadhika-pratibimbamsa') of Visnu. The bodies of the jivas of the material world are material; therefore, they are called conditioned-reflected-counterparts ('sopadhika-pratibimbamsa') of Visnu.

(i) Plurality of Souls - Madhva holds the doctrine of multiplicity of selves. He establishes that there are intrinsic or essential differences in the nature of the jivas (svarupabheda). The uniqueness of each individual experience, which forms the content of personality, is sufficient reason, according to Madhva, for the acceptance of 'jiva-bahutva-vada' (plurality of souls) and the distinctiveness of each individual. (ii) Gradation of souls - Madhva's doctrine of the Soul insists not only upon the distinctiveness of each soul but also upon an intrinsic gradation among them based on varying degrees of knowledge, power, and bliss. This is known as 'Taratamya' or 'Svaru pataratamya', which comes out all the more clearly in the released state, where the souls realize their true status. According to Svarupataratamya, the unreleased souls are divided into three grades (Trividhya):
(1) 'Muktiyogya' (salvable),
(2) 'Nitya-samsarin' (ever-transmigrating)
(3) 'Tamoyogya' (damnable)

Sri Madhva also speaks about the intrinsic differences existing among the "released" souls. Hiranyagarbha among the released (and in Samsara too) occupies a privileged position as jivottama. He accepts innate distinction among (released) souls into Deva, Rsi (Pitr, Pa) and Naras. The Devas are 'Sarva-prakasa' (fit to realize God as all pervasive), the Sages are 'Antahprakasa' (fit to realise God within) and the rest 'Bahihprakasa'.
Madhva and his commentators have cited many texts from the Vedic literature (from Gita16.3, 5, 6, 18, 20; 8.3; Bhag. 6.14.5; Isa. Up 3 etc.), in support of the acceptance of the Traividhya among jivas who are entangled within the samsara. An intrinsic divergence of nature and faith into 'Sattvika', 'Rajasa' and 'Tamasa' which is rooted in the core of individual nature ('dehinam svabhavaja') as stated in the Gita, is the ultimate basis of this theory according to Madhva. This theory is developed from the doctrine of Trividha-Sraddha in the Gita. The term Sattvika, Rajasa, and Tamasa are applied to the jivas in their tripartite classification, according to Madhva, with reference to their basic nature of Caitanya going beyond the play of prakrti and its gunas: "yo yac chraddhah sa eva sah" (Gita 17.3). This is clear from Madhva's comment on the above verse, where he interprets the term "sattvanurupa" as "cittanurupa".
(iii) Self-luminosity of souls: The individual soul, as a sentient being, is admitted by Madhva to be self-luminious ('svaprakasa'). It is not merely of the form of knowledge ('jnanasvarupa') but is a knower ('jnatrr). The conception of self as a conscious personality is the same as it is in respect of God, expect for the fact that even the self-luminosity of the jiva is dependent on the Supreme, which makes bondage possible.

Bondage:

pramadatmakatvat bandhasya

(Brahma Sutra Bhasya I - 1 - 17)

Bondage is of the nature of ignorance.

svabhav ajnanavadasya nirdosavat na tad bhavet

(Anu vyakhyana)

The theory that ajnana has the jivas for its locus and acts as a veil around them is not open to any of the difficulties that beset other theories as Brahma ajnana vada.

Madhva calls his theory of bondage by the name of 'svabhava ajnana vada. Even though the jiva is a self luminous being, still, it is not inconceivable that he should become subject to ignorance of his own true nature and of the nature of God and of his true relationship with Him, as he is a dependent being, and part.

Jayatirta explains this natural ignorance as follows:

1) it is in the nature of jiva.
2) it is real, not something imagined.
3) it establishes the Supreme Lord as Independent.
4) it establishes the jiva as dependent.
5) it covers jivas' true nature and the nature of the Lord and his relationship with Him from him. P> 6) it is under the control of the Supreme Lord.

svagunacchadika tveka paramacchadika apara

(Bhagavata tatparya 10-81-13)

One of this veils the jivas own qualities and the other veils the true nature of God from him.

According to Madhva, the Lord actuates the latent power of prakrti known as maya and avidya and then the bondage begins. Though the jivas are dependent on God, (the theory of svabhava ajnana vada accepts that) the kartrtva (freewill) and bhoktrtva (enjoyer-mood) allows the avidya to act upon them. These faculties as well as the resultant false ego, intelligence, mind, the senses and the senses are all God-given. In ignorance, the jiva thinks that they are all under his control and his possessions. The fact is that they are our possessions subject to the will of the Lord. Due to contact with such material existence and the permeation of the consciousness through all these and the resultant attachment to them, the jiva regards the dualities as his own and subjects himself to continuous material existence in various levels. This is known as samsara.

na ca karmavimamala kala guna prabhutimaccittanu taddhi yata:

(dvadasa statora 3-6)

The true and final explanation of bondage is therefore the will of the Lord and not merely karma, ajnana , kala, gunas etc; for these are insentient and totally dependent on the Lord.

Release:

According to Madhva, the true knowledge of the soul's relation with the Supreme Lord can redeem it from this bondage. But even by the power of such knowledge, without the grace of the Lord, release is impossible:

ityaderna harim vina
jnanasvabhavato'pi syanmukti: kasyapi hi kvacit
jijnasotthajnanajat tatprasadadeva mucyate

(Anu vyakhyana)

Release from samsara is possible only through Hari's grace. It is achieved by this process:
1) Discipline of sincere study of sastras and proper association 'jijnasa'.
2) This sets one's doubts at rest, and clears the ground for meditation.
3) Constant meditation on the Lord in loving devotion guarantees direct vision of Sri Hari.
4) Those who have such vision receive the grace of Sri Hari.

mahatmya jnana purvastu suddhrda sarvato adhika
sneho bhaktir iti proktas taya muktir na ca anyaya

(Mahabharata tatparya nirnaya I-86)

The firm and unshakable love of God, which rises above all other attachments, based upon an adequate knowledge and conviction of His glories, is called Bhakti. That alone is the process for release - nothing else.

bhaktya jnanam tato bhaktis tato drsthis tatas ca sa
tato muktis tato bhakti: sa eva syat sukha rupini

(Anu vyakhyana iii-4)

Sri Madhva explains the process of bhakti:

1) devotion
2) understanding of one's original position
3) devotion
4) vision of Lord
5) devotion
6) liberation
7) devotion - essence of bliss and final accomplishment

harer upasana ca atra sadaiva sukha rupini
na tu sadhana bhuta sa siddhir eva atra sa yata

(Brahma-sutra bhasya IV - 4 - 21)

The worship of Sri Hari bestows an unalloyed bliss in itself. It is not a means to any further end. It is the accomplishment itself and the fulfillment of our real self.

nityasiddhatvat sadrsyasya nityanandajnanade;
na bhakti jnana adina prayojanm ityato braviti:
ambuvadagrahanattu na tathatvam
ambuvat snehena/ grahanam jnanam/
bhakti vina na tatsadrsyam samyag bhivyajyate

(Brahma sutra bhasya 2.2.19)

The essential nature of jiva's relationship with the Lord, his consciousness, bliss etc are all constitutional - hence they don't depend on sadhanas like bhakti, jnana etc. This is explained in the Brahma-sutra II-2-19: ambuvat; When all the processes are united with a loving, deep attachment with the Lord it is like the reflecting surface of the water. Without this loving devotion the vision of the Lord is impossible and the manifestation of one's constitutional relationship with the Lord is also impossible.

2005-10-25T10:15:00.000-07:00

My problem with certain philosophical Ideas

This is a challenge

and personaly I need this resolved

so if any person is brave enough

answer these questions

I have always had the same problem with Hare Krishna and Christians and practicaly every other religion which I have reveiwed

People always get "saved" either by their Guru or God or whatever and then they just seem to pretend that all of the sudden I am perfect. Practicaly I know this for a fact there are allot of people, ok Allot isnt the word 99% who I have met. Who fallow this underground pillosophy I like to call "Fake it until I make it" This dosnt impress me at all. In fact I call it cheating. Let me dress a certain way and let me act a certain way and let the whole word see a diferent image of me. The reasons are even worse. I have to uphold my reputation and every other various off shoot of that Idea. Basicaly saveing face. Some one please please answer this.

I know plenty of "Regular" people who externaly have all kinds of minor faults yet they love, care , have more faith and act more genuinly holy than most "saintly" people I know.

Some one come up with a smart ass answer for that

Well whats the solution

I can find but one philosopher who happens to cool my burning heart

"The lord forgets the shortcomes of those who remember him"

Madhvacarya (taken from his comentary on the upanishads)

I'll explain this answer

I dont blame people for wanting to be pure but I say that untill you stop playing games with God them you wont get the purity you want.

I am not blaming people but for gods sake I know too many too too many people who are stuck in this spiritual place where they are suffering like hell and I know how to get them out and their pain it hurts me so I cant stand it any more.

The way I see it people are givin a vision of what spiritual is suposed to be, not what it means to them and so they try and act and I mean act that way hopeing one day they will lose there own self and become someone else.

and by the way as far as I know that is Mayavada philosophy or in other words the doctorine of illusion

the Tatvavada or the doctorine of Truth is that you have to offer your self to God

You are who you are, Its called the different qualitys of Jiva

but the fact is the watter pot is full, the tank is full and the ocean is full

God accepts what devotion you give him

its not a matter of if you are the Ocean or a water pot they both are full

If I am crazy or wrong please tell me

but think about what I have said

2005-10-25T09:36:00.000-07:00

Poems

stone heart

All our Souls are lumps of Coal
Which need to be polished and shined
After dozens of births we Finlay get some worth
And Krsna is proud to say this is mine

The sprout

A seed was planted long ago
but no light did shine upon him
so he did not want to grow
But the light did come
with pooring rain
it soothed his sores
and washed away the pain
so he peeked above the surface
to see what was arround
but wasent content with just what was on the ground
He grew some more and reched high as the sky
but some bugs camethey bit him and this made him cry
but the sun did send his love
and encoured the sprout to grow
soon flowers bloomed with seeds of love to sew
the vine continued growing
past the dark clouds he did reach
till at last who was a little sprout
became a vine takeing shelter at radhe's feet

If I had wings

O to have wings again that would be my desire
I would rise into the sky
and lean upon a cloud and whatch
the Golden sun as he sinks
down into the ocean
I would fly across the ocean
in the darkness of the night
to a little town by the sea
right to outside your window
and sing a wonderful song
to call you
But I have no wings
I just have feet
But were there is a will
there is a way
and for now
thats all I'll say

battle wounds

My heart has scars
left by cupids darts
they pain when I think of what was

They are hard to heal
but I love to feel
and the painI can tollerate just because

Even though Ive been riped and torn
A thorn will onlybe removed with another thorn
And a heart willbe healed by the love of another heart

Krsna my dear
is always near
and his love
fixes all of the wounds

2005-10-24T09:57:00.000-07:00

Action

A Experienced Observation

Well over 5000 years ago the sun began to rise over the horison of the battlefeild. Streaking its brilliant rays upon the countless warriors who had gathered from around the world to fight in Kurukshetra. There was generals who were full of power and had controll over the very elements. Some of the warriors had faced the hordes of demons in the neither worlds. A few of them were demons from the neither worlds. 640 million warriors had gathered from all over the world. It was a war that had never been seen before and which never would be seen again. The concheshells were blown. Arjuna orderd Krishna to draw the chariot between the armies so he could see who he would fight with.

Now I have to say that this is interesting. The fact of the matter was that the whole order of everything was disturbed by this. Yudhisthera was suposed to go and meet Bhisma and ask his permission to fight. It is the custom. Why in Gods name it is that Arjuna wanted to drive the chariot between the armies at this time I dont have a clue. I would say that it was all the arangment of the fate.

Weakness overtakes Arjuna. Seeing his family he drops his bow and speaks about the virtue of renunciation. Krishna laughs and orders him to take up his bow and fight in the war. Firstly here he was between the two armies and everyone was staring. They would call him a coward. The fact of the matter was that Arjuna was makeing excuses. Krishna says. "Well if you are so confused about fighting then its best you just die at the hands of your family, because that is the better alternative to being called a cowerd." He uses realy good logic speaking the universal truth of action. "You are a warrior the only way you can get real peace in this world is fighting. If you run to the forest then your anger will explode in new ways." Arjuna is still confused, its a hard pill to swallow that you can be happy doing what you realy are suposed to, and wonder of all wonders its even possable, and you shouldnt hesitate. For the benifit of the world Krishna speaks a philosphy of how to controll the mind and ego who always try and stop you. He speaks about the eternity of the soul. It is a powerful knowledge when you know that you are eternal and imortal and that it doesnt matter what you do, you will be that way forever. What is the use of hesitation. Krishna goes on and speaks about the glorys of action over speculation. If that isnt enough he speaks about how since he is the souce of all power if we simply have fath in what he is doing then we will have access to unlimited power which is being given by him for his own work. Krishna reveils how he is the supreme indipendant absoulute truth full of qualitys and how we as individual souls have no power. Arjuna picks up his bow and the story continues.

I have a few questions for the Mayavads and the Puesodo Impersonalist sects

Exacly where in the hell in the Bhagavad gita does Krishna tell Arjuna that his solution is to sit and meditate

People always quote Krishna saying abandon all variety of relligon, but then they forget the surrender unto me

The purport of that verse is explained by Bhima in that Shanti Parva section X

"Inaction is the religion of the faithless"

Basicaly because I am conditioned I have this crazy notion that surrender means sitting down and makeing krishna act through me

Hello

Faith and surrender means acting and not getting terrified when the results arnt how I had hoped

The problem is that people think Mahabharata is some philosophy book or a Myth ment to give morals

Read it. There is hardly any morals. All the heros break there morals. There is sex and violence every 20 pages

Its a history book

Krishna is a real divine person
Arjuna is a real half god
and you are sitting down because you are lazy or scared

Welcome to reality

Well at least for the scared people (myself included) we can get solice in the fact that Krishna is our best freind and well wisher and we are completely powerless. If it was up to us we will always fail. Krishna is the source of all our ability. Surender to him is the way for us to do anything in the world.

for the lazys

get up and lets spread this message to all the scared people

and for the people takeing action

Thank God and Thank You

I am just glad Krishna and Arjuna made the arrangement that all this would happen so we could learn something

Arjuna is extremely powerful and self determined and it is his mercey he acted in that way.

2005-10-23T12:18:00.000-07:00

Indra Vikuntanath

Here is a hym of the Rig Veda

its kind of controversial in a way

but who doesnt love that

try and think about what its saying for a minuet

We are told by spiritual authoritys that the vedas are hyms for the many aspects of God.

I pray that Krishna is like this

HYMN XLVIII. Indra Vaikunthanath.

1. I WAS the first possessor of all arms and armour. The wealth of every man I win and gather up. All living creatures call on me as their Father; I deal enjoyment to those men who offers gifts.

2 I, Indra, am Atharvan's stay and firm support: I brought forth cows to Trita from the Dragon's grasp. I stripped the Demons of their manly might, and gave the cattle-stalls to Matarigvan and Dadhyac.

3 For me has visvikarma forged the thunderbolt: in me the Gods have centred their intellectual power.My aura is like the Sun's insufferably bright: Men honour me as Lord for my past and future deeds.

4 I won myself these herds of cattle, steeds and kine, and gold in ample store, with my destructive bolt.I give full many a thousand to the worshipper, at that time that the Somas and the offerings have made me glad.

5 Indra am I, none ever wins my wealth from me. never at any time am I a slave to death.Pressing the Soma, ask riches from me alone: ye, Purus, in my friendship shall not suffer harm.

6 These Demons , breathing loud in fury, two by two, who caused me to bring his bolt of thunder to the fray,The challengers, I struck with my deadly weapon down: (firm stand what words the God speaks to his worshippers.) This One demon by my stronger might I conquered single handedly; yea, also two: shall three prevail against me?Like many sheaves upon the floor I thrash them. How can my foes, the Indraless, revile me?

8 Against the Gungus I made Atithigva strong, and kept him mid the folk like Vrtra-conquering strength,When I won glory in the great foe-slaying fight, in battle where Karanja fell, and Parnaya.

9 With food for my enjoyment Sapya Nami came: he joined me as a friend of old in search of cattle. As I bestowed on him an arrow for the fight I made him worthy of the song apd hymn of praise.

10 One of the two has Soma, seen within it; the Herdsman with the bone shows forth the other.He, fain to fight the Bull whose horns were sharpened, stood fettered in the demon's ample region.

11 I, as a God, ne'er violate the statutes of gods, of Vasus, Rudriyas, Adityas.These Gods have formed me for auspicious vigour, unconquered and invincible for ever.

Whenever I need a boost of power for my day to day
I pray to Indra for the streingth to become sucessful

I know quite a few Mantras for his pleasure
one day I will build him a temple
I cant say as to why I like Indra so much, but for god's sake I do

Vishnu is God
Vayu is his pure Devotee
Indra is cool
and Krishna is my freind

Amen