1. Whenever a Guru narrates the story of Rama or Krishna to shishyas, no doubt socially relevant lessons can be the target. But the main goal is to make shishya aware of "gunas" of paramatma. When shishya goes back and does manana his awareness and thereby Bhakti increases.
2. Once when Sri Vadiraja Tirtha was in Pune , circumstances so occurred that he ended up composing a kavya called Rugminisha-Vijaya - an amazing kavya grantha of 19 chapters eulogizing Sri Krishna and his parinaya of Rugmini.
3. In that kavya-grantha he describes the interaction between Sri Krishna and Yashoda. Notice how in each description, our knowledge of paramatma increases.
Many of us blessed to be able to study MBH and the Bhagavata as per the nectar of interpretation given by great Gurus such as Sri Madhwacharya and other sampradaya Acharyas. There is no need to listen to anyone's ugly distortions.
Yashoda was a devata named Dharaa, the wife of a Vasu. She and her husband had performed great penance desiring Sri Hari as a child. Hence Sri Krishna moved to Yashoda and Nandagopa.
There is no question of a mother who got her desire for such a special child fulfilled to stop seeing him as a "son" . There is no scriptural proof for such absurd claims. Nor is there any scientific or rational basis for such "analysis".
2. The upasana roopa of Sri Vadiraja Tirtha was Hayagriva. After worshipping the samsthana (matha) murthys at the Sode Matha (Sirsi, Uttara Kannada dist, Karnataka), Sri Vadiraja Tirtha would every day go to the banks of the Shalmali river (1-2kms from matha).
3. At the banks of the river, he would sit down and meditate on Lord Hayagriva. At the same time, he would hold a plate full of a sweet dish made from bengal gram, jaggery and other items. The dish is now very famously known as 'Hayagriva Maddi'.
1. This is the birthplace of Sri Vadiraja Tirtha at Hoovinakere near Kumbhasi (close to Udupi). The place is called as 'Gowri Gadde' after his purvashrama mother's name. A most fascinating story exists related to his divine birth.
2. Sri Vagisha Tirtha, the yati of the then Sri Vishnu Tirtha Samsthana had blessed Ramacharya and Gauri that they would have a son but that he would become a Sanyasi. The pious couple expressed their keenness of keeping their son.
3. Sri Vagisha Tirtharu said if the child were to be born outside their house then in due course he would accept the child as his shishya. When the due date was very close, a small ceremony was arranged in the house. At the time of lunch all were seated and having food.
2. Out of the numerous possible ways of classifying entities or tattvas in this world, for the present discussion, the following three-fold classification would be useful - (a) Parabrahman/SriVishnu (b) Prakruti (c) Jeevas
3. All three tattvas are eternal (Prakurti in its primordial form - moola prakruti). Thus Jeevas are also eternal.
2. We must remember that the Kauravas went after Draupadi at the very last. Even the land had been taken away. The destruction of the Pandavas would be complete with the violation of Draupadi.
3. As Sri Madhwa says - "सर्वविद्या द्रौपदी तु" - Draupadi was the embodiment of knowledge/education. For the complete annihilation of a civilization, the takeover of territory is not sufficient. The knowledge of that civilization must be destroyed.
@mmpandit@LightingMinds Yes Manish ji... For Dvaitins there is no bigger Stotra for Hanuman than Vayu Stuti. It is mantra-tulya and chanted with utmost shuchi.
I will tweet the story of its composition asap. It is fascinating.
@mmpandit@LightingMinds 1. Towards the end of Sri Madhwacharya's Avatara on Earth - one particular "meeting" had not yet taken place. It was due for a long time.
@mmpandit@LightingMinds 2. Sri Trivikrama Panditacharya was one of the most well known Vedanta scholars in the 13/14th century. He was the asthana-vidwan of the King/chieftain of Kasaragod/Kumble in Kerala and a staunch Advaitin.
1. It is generally accepted that Sri Madhwacharya composed at least 37 works - these are known as the Sarvamoola Granthas. What is amazing about these 37 is the breadth of areas/styles that they spawn.
2. True to the tradition of a Vedantic philosopher, he has written commentaries on the Brahmasutras, Upanishads and the Bhagavadgita. In addition he has written commentaries on the Mahabharata and Bhagavata
3. He has written a work known as Tantra Sara Sangraha which is a book on mantras, temple consecration and worship. He has written a book called Jayanti Nirnaya which touches upon astronomy and astrology.
1. If the field of knowledge you are researching is still alive, and its rules of interpretation, including ones that existed in the past, are known - then you have got to use that to study the field. For e.g. studying a sanskrit text.
2. You cannot study a Sanskrit text as if you are doing some archaeological research or decrypting an ancient inscription or cave paintings.
3. You cannot say "hey look at this Sanskrit shloka - it contains the word sun, moon, rohini and peeda - so it means sun and moon are giving peeda to rohini".
2. Couldn't control laughing when I saw some of the responses of the self assumed bearers of 'tradition'. First of all, a written rebuttal to a book, that too in the form of a book, is a perfect response.
3. Secondly rebutting a theory with a counter write-up is older than debates in our tradition. The debates between various Vedantic schools for e.g. best illustrate this tradition.
1. Looks like without a debate on what next, the need for malaise removal won't be accepted. So here are some of my thoughts on the post-temple-freedom scenario.
(could be a long thread that is fed over time).
2. Even today, 99% of temples that are "under control" are not "run" by the Govt. They only hold the hook. The folks who administer are not government employees but people connected with the temple. So removing "control" need not be so tied up with "what's next". Still.
3. The present categorization in some states can be extended to all-India. Category A, B and C temples.
1. Continuing series of threads highlighting why every planetary description was rooted in Jyotisha, let us look at why Mahabharata repeatedly talks about how Rohini is faring. The three nakshatras - Krittika, Rohini and Mrigashira represented the Madhya Deshas.
2. Per Brihat Samhita, the list of countries that are represented by these three nakshatras are given below. Note the presence of "Kuru" in the list.
3. And per Garga Samhita, if a papa-graha afflicted Saturn, then it is an indication of great harm to the Madhya Deshas.
1. A significant part of the debate about Mahabharata dating involves the interpretation of the shlokas narrated by (a) Karna to Sri Krishna and (b) Sri Vyasa to Dhritarashtra. One key question here is - should be shlokas be interpreted using a Jyotisha lens or not?
2. When Karna and Sri Vyasa talked about positions of stars, planets and other phenomenon, they used a lot of terminology - such as vakra, apasavya, etc. Now these terms are well known in Jyotisha.
3. So if it is accepted that these shlokas and their narration had a Jyotisha basis, then we MUST accept the Jyotisha definitions of the terms. We then do not have the freedom to render our own meaning to these terms just in order to retrofit the shlokas to a particular date.
1. Consider this. In both shlokas talking about Rohini, Mahabharata says Shani was giving "peeDa" to it. Why? Because nakshatra getting peeDa or trouble is well defined in Jyotisha. See this shloka from Brihat Samhita chap15.
2. So Shani occupying a nakshatra is when it gives peeDa, as seen in 3067BC. One cannot come up with one's own absurd definitions of what causes peeDa only to match it to a particular date. Reason? Last line of the above quoted Brihat Samhita shloka.
3. Varahamihira says that if combinations such as those defined above do not occur, then the nakshatra is considered to be in "samruddhi" - it is prosperous and trouble-free. Leaves no room for creative definitions of "peeDa".