Sri Jayatheertharu

||Shri Jayatheertha Gurubhyonamaha ||

Noble soul indeed is he, who feeds the hungry, but the nobler one is he who provides the hungry with a means of livelihood; and the noblest soul is one who provides a means to satisfy one’s quest for liberation, said a philosopher. Shri Jayatheertha Swamiji was essentially one of the noblest souls who unlocked the secret door of the treasure house of the priceless true philosophy for all to attain liberation. His life reads like a fiction.

Much of the earlier life of Shri Jayateertha Swamiji has been lost to the tides of time, leaving behind a few reminiscences. He was born to Raghunathpant Deshpande, a Brahmin chieftain of Mangalwedha, a village, and now a town, near Pandharpur, around 1345 C E, and was named Dhondoo, a name which, among Brahmins, is changed to Dhondo, in normal usage; he was born with a silver spoon in his mouth, and as the name suggests, he was probably the only surviving child of his parents; and quite naturally, he was much humoured. 

Dhondopant as he was called, being the son of the chieftain, was less of an Athenian and more of a Spartan; he hardly showed any interest in the pursuit of philosophy in his childhood, although the family did observe the Brahminical tradition prevailing at the time; instead, having been blessed with robust health, he took keen interest in athletics and sports, including horse riding. He thus entered into youth and reached his twenties.

The young and well-built Dhondopant showed considerable interest in worldly matters. He was intelligent and took keen interest in the affairs of family tradition of the village chieftainship. His father Raghunathpant was happy with the progress of his son, who, he thought, would step into his shoes and carry forward the family tradition of the village management; but a very singular incident gave a dramatic turn to Dhondopant’s life, from the one of full interest in materialism to the one of total renunciation, that was also marked by so great a depth of philosophical knowledge that it has remained unfathomed till today.

Once young Dhondopant returning home after a chase of a group of bandits, on horseback, reached the river Bheema. He was thirsty and he quenched the thirst in a most unusual way; he was riding on a horse, he rode the horse deep into the waters of the river and without dismounting, drank water directly from the river like an animal. After thus quenching the thirst, he returned to the bank where he saw a lustrous sanyasin, sitting on the bank; he was Sri Akshobhyatheertha Swamiji of the Uttaradi Math who had been watching Dhondopant since his arrival at the river and his very unusual way of having quenched his thirst. Dhondopant was not aware of the identity of the swamiji, but was very much impressed by the luster he seemed to emanate. He dismounted and bowed to him with reverence, as per the custom, when the swamiji asked him: “Were you an animal in your last birth?”

The question, very unusual yet pertinent, led him to a journey within him; it took him down memory lane, far beyond its known limits, to the Treta Yuga, when, he could recollect, he had been born as Vali, a true devotee of Lord Shri Ram, as Arjuna in Dwapara Yuga, and then as an ox during Shri Madhwacharya’s time, when, as animal, he would carry Shri Madhwacharya’s works on his back and would listen to his discourses and daily patha. He also vividly remembered that once Shri Madhwacharya had, pointing to him in the form of ox, told his disciples that it would be that ox that would write commentaries on his works. Not only did he remember his earlier lives but also recollect all that he Shri Madhwacharya had taught his students in daily patha and the philosophy he had propagated through his discourses. He also realized that he was, in his moola roopa, Indra, the King of the gods, and that he was now born with the avesha of Shesha for the sole purpose of writing commentaries on Shri Madhwacharya’s works, as foretold by Shri Madhwacharya.

Dhondopant was now a totally different man. Having realised his purpose of life, he prostrated before the swamiji and said that he would renounce the world from that moment and pleaded with him to accept him as his disciple; in fact, he said, he had already renounced the world, although the most extraordinary event that led to his actual initiation into sanyasa was still a couple of weeks away.

Raghunathpant, who learned of his son’s renouncement of the world, forcibly took him home and got him married, hoping that marriage would make him change his decision, but when the bride entered her husband’s bed-room on the first night, she found him sitting on the bed under the canopy of hoods provided by a large many headed serpent from behind him; she screamed in utter horror. Her screams brought every member of the family to the bed-room; the members stood transfixed at the sight of the awe-inspiring spectacle. Raghunathpant and his wife realized that their son was no ordinary human being to be lured by worldly pleasures, but a celestial being born for a higher purpose that perhaps demanded renouncement of the world, and permitted him to be a sanyasin.

Shri Akshobhyatheertha Swamiji was no ordinary sanyasin; he was a disciple of Shri Madhwacharya himself and the pontiff of the Uttaradi Math, the fourth pontiff since Shri Madhwacharya. He had a premonition that Dhondopant was the one who would succeed him, and, therefore, he readily agreed to oblige him. The Swamiji initiated Dhondopant into sanyasa around 1366 C E, naming him Jayatheertha, and introduced him to philosophy. 

Shri Jayatheertha Swamiji was a prodigy; initiation into the shastraic study was figuratively like opening of sluices of a large water reservoir from which water gushes out with great force that turns vast barren land into lush meadow; he made phenomenal progress in all branches of the Vedic and allied literature; he mastered all schools of thought –Vedic and non-Vedic- acquiring an astonishingly deeper knowledge of Madhwa philosophy in a very short time. He proved himself to be a rare genius, a diamond of the first water, and soon succeeded Shri Akshobhyatheertha Swamiji as the Pontiff, Uttaradi Math.

Shri Jayatheertha Swamiji had an exceptionally vast and deep knowledge of all scriptures. He could see beyond the written words and sentences of the philosophical and religious texts; he could read the true meaning underlying the statements and could explain it with ease, including the words and statements that seemed to contradict the text and the spirit of the work. He had an exceptionally sharp intelligence and an equally sharp memory. He was a logician, a dispassionate analyst, a grammarian with an in-depth knowledge of its nuances, and an etymologist. His extensive knowledge coupled with his eloquent speech, had lent him an extraordinary ability to prove his point conclusively in debates, of which he had many during his tenure, when he encountered many truly great scholars: and in each of the debates, he proved the view points of Dwaitism, leaving no iota of doubt in the minds of the opponents, who acknowledged his in-depth knowledge of a very wide range of subjects.  It was truly a glorious era of the Dwaita philosophy.

The magnum bonum of Shri Jayatheertha Swamiji is the works he penned. He was a poet; he knew the heart of Shri Madhwacharya and wrote commentaries on his works in a secluded place-a cave- near Yaragola; he has 21 works (18 commentaries and 3 independent works) to his credit, and all are of great philosophical worth. Shri Vidyaranya, a colossus of knowledge and one of the greatest Adwaita scholars of his time, was so ecstatic on reading the commentaries of Shri Jayatheertha Swamiji, Sriman Nyaya Sudha in particular, that he arranged for a procession wherein Shri Jayatheertha Swamiji was mounted on a decorated elephant with all his commentaries.

Of all the commentaries of Shri Jayatheertha Swamiji, Shriman Nyaya Sudha, the commentary on Shri Madhwacharya’s Anu Vyakhyana, has been regarded as the magnum opus, the edifice of Madhwa philosophy, a work that ascends to such rarefied sublime heights of pure philosophy that it has been accorded the highest status in Dwaita philosophy. In fact, the study of Dwaita philosophy is considered incomplete without the study of Sriman Nyaya Sudha. Shri Jayatheertha Swamiji who wrote such great commentaries (teekas) came to be known as Teekacharya.

Despite his Himalayan stature in every conceivable respect, he was the embodiment of simplicity; he was humble to the core; he had the highest respect for his mentor Shri Akshobhyatheertha Swamiji. He expressed his desire, probably the only desire he may have ever voiced as sanyasin, that his Vrindavana be erected by the side of that of his guru at Malkhed, on the bank of the river Kagini; and his successor, Shri. Vidyadhirajatheertha Swamiji fulfilled his desire, when the Swamiji shed his mortal frame in 1388 C. E, when he was still young; he was in his early forties.

Shri Jayateertha Swamiji was the pontiff of the Uttaradi Math from 1365 to 1388 C E, the period during which he took Maadhwa philosophy to unimaginable heights. It was indeed a golden era not only in the annals of theUttaradi Math, but in the Maadhwa movement as a whole.  

In Suthra Prasthaana :-

1. Brahmasutra Bhashya Teeka – Tatvaprakashika

2. Anuvyaakyaana Teeka – Sriman Nyaaya Sudha

3. Nyaaya Vivarana Teeka

In Geetha Prasthaana : –

4. Geetha Bhashya Teeka – Prameya Deepike

5. Geetha Tatparya Teeka – Nyaaya Deepika

In Upanishat Prasthaana :-

6. IshaavasyOpanishad bhaashya Teeka

7. Shat PrashnOpanishad bhaashya Teeka

In PrakaraNa Granthaas :-

8. Tattva sankyaana Teeka

9. Tattva Viveka Teeka

10. Tattvodyota Teeka

11. Maayaavaada Khandana Teeka

12. UpadhikhanDana Teeka

13. Prapanchamithyaatvaanumaana KanDana Teeka

14. Karma Nirnaya Teeka

15. Kathaa Lakshana Teeka

16. PramaaNa lakshana Teeka

17. Vishnu Tattva Nirnaya Teeka

In Ruk Prasthaana – 

18. Rugbhaashya Teeka

In Swatantra Granthaas –

19. VaadaavaLi

20. PramaNa paddati

21. Padyamaala

Shri Jayatheertha Swamiji’s vrindavana is located on the bank of the river Kagini at Malkhed; the river flowing silently has provided a serene backdrop to the vrindavana. Shri Jayateertha Swamiji, who preached philosophy, when he walked the earth, now guides the true aspirants from within the vrindavana.

Courtesy: Shri Ramachandra Tammannacharya Gutti & Uttaradi Math

|| Shri Krishnarpanamastu ||

The Importance of Mantralaya

SASHAREERA BRINDAVANA PRAVESHA OF GURU RAYARU IN 1671 A.D.

Raghavendra Swamiji chose Manchala or Mantralayam as his last place to leave as the days of his incarnation slowly came to conclusion. He built a temple for Lord Venkateshwara by whose blessings he had been born. Venkanna paid frequent visits to Manchala to enquire the welfare to Swamiji. One day, Swamiji took Venkanna, the Diwan, to the banks of Tungabhadra and asked him to dig at a particular place. Venkanna did so and found a "Homakunda" (a sacrifical fire place). Venkanna was amazed. The Swamiji told him that this place he had performed a sacrifice in the days of Krithayuga in his incarnation as Prahalada and Manchalamma or Mantralayambike was their family deity and he had chosen manchala as he loved it so much all these years. And this was the place where in the Dwapara Yuga, there was a bitter fight between Anusalva and Arjuna during the Aswamedha Sacfice. Arjuna could not defeat Anusalva as his chariot was on the Homakunda. On Krishna 's advice. Sri Krishna made Arjuna to move a little backward when Anusalva's chariot too left the point and become vulnerable and Arjuna defeated him. Such was the importance of the place, the Homakunda. Venkanna was very happy to know the Swamiji's previous incarnation. 

Rayaru selected Mantralaya to remain here in Yogamudra. Venkanna was unwilling to hand over Mantralaya as it was not a fertile land. Rayaru said I want only this Manchale, and asked Venkanna to dig there and found and showed the Angaara(ash)of Yagna -Yaaga performed during Prahlada Avatara and also found an idol of Sri Rudradevau i.e. Shivalinga worshipped at that time. Rayaru selected that Yaaga place for his Brindavana. Later Sri Yogeendrateertharu did the pratisthaapana of Sri RudraDevaru in front of the Brindavana i.e. at the right side of PraanaDevaru facing to Rayaru. Praana Devaru was also made of Madhavara Shila. Madhavara Shila is full of Sanctity as Sri Rama Devaru has taken rest on that rock during the Vanavaasa. Venkanna said in a choked voice: “Everything has become quite intelligible, every bit of your actions reveals that you are really a unique soul. Not a day has passed without your divine miracles. What I seek most is your benevolence only. I am specially fortunate to have you as my guru. I pray that I may tread the path of righteousness with your grace!”

As ordained by the swamiji, Venkannapant saw to the construction of a Sanctum Sanctorum on the spot where Yagnakunda existed. He also built a spacious corridor bordering the temple of Goddess Mantralayambike. He was always eagerly looking forward to the day of achieving the fullest satisfaction by carrying out whatever was said by the swamiji.

Diwan Venkanna and Siddi Masood Khan became the close Devotees of Rayaru. Their life turned fruitful as they offered Mantralaya as per the desire of Rayaru. 

|| Sri Krishnarpanamastu ||

Courtesy: http://gururaghavendra.org/ & Guru Charite (SRS Matha)

Sri. Raghvendra Patwari.

The Last Speech of Guru Raghavendra

The day that Raghavendra Swami had chosen to enter Brindavan (Virodhikruth Samvatsara, Shravana Masa, krishna paksha, Dvitiya : 1671 A.D.) had come. Thousands of people had congregated there, hearing that Raghavendra Swami would enter Brindavan.

The crowd contained devotees as well as doubters. Some people had come just to make fun of what was going on. The devotees were filled with anxiety; they didn’t want their revered Guru to leave them. There were also people who were merely curious, just to see what would happen-although Sri Vadiraja Tirtha had entered the brindavan in the same manner, alive, in the year 1600 A.D, there were few who had witnessed that. Those who had only heard about it were greatly curious to see such a miracle with their own eyes.

Sri Raghavendra, as was his daily practice, got up before dawn meditating on Sri Hari and finished his bath during the early hours itself. After his japa and dhyana he conducted the morning discourse. His disciples were in deep sorrow at the thought that this was going to be their master’s last discourse. Their master was filled with an overwhelming desire to teach as much as possible and the disciples were anxious and eager to absorb everything. The subject matter was as usual Srimadacharya’s Bhashya and Sri Jayatirtha’s commentary for it.

That day’s discourse was the culmination of his life’s mission. For the thousands that had gathered there the realization that such a treasure-house of knowledge would leave them forever filled them with pain and agony. The discourse came to an end. After bathing once again, he started the puja of Sri Rama and other icons of the samsthan. After going through all the details of the puja he blessed the entire gathering with tirtha, prasad and phalamantrakshata. As the appointed time was nearing he went to the spot that was already chosen and sat in padmasan. He had his japa mala in his right hand and in front of him were all the moola granthas, sarva moola, tikas and tippanis on the vyasa peetha. For a while he was lost in contemplation; then Sri Raghavendra started his soul-stirring speech.

“Hereafter I will disappear from your sight. The Lord who sent me to you has Himself ordered me to return to Him today. I have completed His task. Everyone has to obey His orders – coming here and returning when He calls us back. You need not feel sad that I am leaving you. The moola granthas, sarva moola and their commentaries will be your guiding light. Never give up their study under a worthy master. The Lord has blessed us with this priceless life just to study them. The shastras have an answer for all our mundane problems. Follow the shastras and listen to the words of the enlightened. Put into practice as much as you can whatever you learn. The shastraic way of life is the royal road to peace, prosperity and happiness.

The search for knowledge is never easy. As the Upanishads say it is like walking on the razor’s edge. But for those who have strong faith and put in sustained effort and have the blessings of Sri Hari and Sri Madhvacharya, this is not difficult. Always keep away from people who merely perform miracles without following the shastras and yet call themselves God or guru. I have performed miracles, and so have great persons like Srimadacharya. These are based on yoga siddhi and the shastras. There is no fraud or trickery at all. These miracles were performed only to show the greatness of God and the wonderful powers that one can attain with His grace. Right knowledge (jnana) is greater than any miracle. Without this no real miracle can take place. Any miracle performed without this right knowledge is only witchcraft. No good will come to those who perform such miracles and also those who believe in them.

The Lord is full of auspicious qualities and absolutely faultless. There is no virtue that does not exist in Him. He is the Lord of Ramaa, Brahma and all other devathas at all times and in all ways. His form is beyond prakrithi (nature). His body is made up of jnana and ananda. He is omnipresent and omniscient. All the jivas are subservient to Him. Mahalaksmi who is ever liberated is His consort. All jivas (souls) are not equal. There is gradation amongst them and they are of three types. Whatever state they attain finally is in keeping with their intrinsic nature. The sattvik souls attain moksha which is a state of eternal bliss. The tamasic souls attain eternal hell where there is all pervading darkness. This is a state of eternal sorrow. The rajasic souls keep rotating in samsara always, experiencing both happiness and sorrow. The shastras declare such a three fold classification and gradation of souls. It can be seen everywhere in this world. There are several schools of philosophy which go against these tenets and declare that there is no God, no dharma, this world is false; there is nothing but void; the jivas and Brahma are the same; there is no three fold classification or gradation, all the jivas are equal to Brahma, the Vedas are not true, Brahman is nirguna (attribute less), nirakara (formless). None of these philosophies are correct. The world that we see is real; this world has a master; he is neither nirguna nornirakara. The shastras declare Him to be nirguna and nirakara because He is devoid of the three qualities of sattva, rajas, and tamas (unlike us). For the suffering soul. His grace is the only means to attain salvation which is eternal bliss. Those who forsake Him will never be truly happy.

Without right living, right thinking will never come. Right living is performing one’s ordained duties according to one’s station in life without hankering after the fruits of the actions and on the other hand offeringall one’s activities to the Lord. This is real sadachara (right living). This is real karma yoga. Another facet of right living is performing right rituals and observing fasts. Fasting on ekadashi and krishnashtami is compulsory for everyone. Both men and women belonging to all walks of life have to observe this. Those who give up this will always have the doors of the Lord’s home closed. This is what the shastras declare. Observance of chaturmasya vrata is another compulsory mode of worship. Along with this, vishnupanchaka and other vaishnava vratas can be performed according to one’s capacity. The main goal of all such vratas is to earn His grace and love.

One should always be careful never to harm or hurt another. Philosophical thought is very necessary for the soul’s growth. Without philosophical thought we can not arrive at the right conclusions. But let there be no personal enmity. Social work done for the good of worthy people should also be considered as the Lord’s worship. In short our life itself is a worship.Every action is a puja. This life is precious. Every second of our life is precious. Not even a second that has gone will come back. Listening to the right shastras and always remembering Him is the highest duty. Without this life becomes meaningless. Have devotion to the Lord. This devotion should never be blind faith. Accepting the Lord’s supremacy wholeheartedly is true devotion. Blind faith is not devotion. It is only stupidity. We should have devotion, not only for the Lord, but also for all other deities and preceptors in keeping with their status. In short having devotion to those above us, goodwill amongst those who are our equals and having affection for those who are below us are the excellent values of life. Anybody who approaches you should not go heavy at heart or empty handed. Spirituality can never exist without social grace. And social life without spirituality is no life at all. Spirituality never denies any virtue. But always remember that the Lord is the home of all values. The world does not exist for our sole pleasure and enjoyment. The thought that we are here for the good of the world is real spirituality. While incorporating right thinking and right values in our life we should also make it a habit to give up wrong values and wrong thinking. If we do not fight against them it amounts to approving them. But such disapproval should never turn to cruelty. It should be within the limits of justice. The outstanding feature of this should be love for truth and not personal hatred.

This is our philosophy. This is Srimadacharya’a philosophy. This is the philosophy all the shastras proclaim. This is the philosophy that kings and sages like Janaka and Sanaka believed and followed. The Lord’s devotees like Dhruva and Prahlada incorporated this philosophy in their lives. Those who believe and live by this philosophy will never come to any harm is the assurance of the Lord.Being God’s devotees you should honour and respect His devotees. Help as much as you can those who seek your aid. But always remember your duties. Offer all your actions to the Lord and never hanker after temporal gains. All actions performed with a selfish motive is like milk turned sour. There can be no higher motive than the motive to please God and the motive of earning jnana (right knowledge). But giving up all actions and following unworthy methods is like taking poison which will destroy us completely. It was Srimadacharya who preached this wonderful philosophy. The same Vayu who manifested as Hanumantha to serve Lord Sri Rama and as Bhimasena to serve Lord Sri Krishna also manifested as Srimadacharya and preached this philosophy. This was his service to Lord Sri Vedavyasa. His life, like his works was philosophy itself.

Now I take leave of you. Though I will not be with you in person my presence will be in my works and in my brindavan. You can serve me best by propagating, studying, preserving and listening to my works. My blessings to you.”

The message of the master gave new light to all the people gathered there. He had revealed to them the secret of his philosophy which he believed in, the philosophy which he preached and the philosophy by which he lived all his life. But the pain of separation made them forget the happiness that his message gave them. As they were hearing his sermon, they realized that he was a true jnani, a yogi, a scholar and a radiant monk possessing a soft and compassionate heart. Fear of displeasing him was the only reason why they held back their tears.

After this Sri Raghavendra began reciting the pranava mantra. In a very short time he was lost in meditation. He reached the highest point in mediation. His face was serene. He was shining with a rare brilliance. 

हरि सर्वोत्तम: वायु जीवोत्तम: 

|| Shri Krishnarpanamastu ||

Lessons from Ishavasyopanishad

Excerpts from Puthige Swamiji's Ishavasyopanishat lessons:

All asuras like atmahatya. It means not only suicide, but also denying the existence of God who is also known as Atma. Suicide is sinful because the person attempting it is trying to leave the world before the prescribed end of his tenure on earth. It is like trying to leave office before the schedule office hours. You will be penalised and your salary will be cut. 

Swamiji narrated an incident in Kashi in this regard. One morning many years ago he had taken a dip in the Ganga and was going up the ghat steps when a woman prostrated before him. Then she went round her husband and prostrated before him too. Swamiji thought she was a dutiful, pious woman. Suddenly she jumped into the river and was swept away. Police arrived, inquiries were made. It later came to light that the woman had a quarrel with family members and wanted to teach them a lesson. So she committed suicide. This is cowardice, not sacrifice, Swamiji said. 

Whenever we face problems in life, we must surrender completely to the Lord. He will come to our help faster than thought, because he is faster than thought. He actually does not come, He is ever present inside us. But that knowledge never resides in us because of our inadequate knowledge and penance.

Water calms the mind. That is why rishis of yore spent their lives on riverbanks, meditating and teaching. According to one theory, countries with vast stretches of desert have more terrorists than other countries because of the missing water element.

Mahatma Gandhi had said that even if one has not studied shastras fully, studying Ishavasyopanishat is enough to lead a full life.

The happiness that we derive out of worship is the real fruit of the worship. Everything else is a sideshow. 

One devotee came to Puthige Swamiji with a peculiar complaint. The devotee said that whatever he wished turned true. So he was scared that something bad may happen if he ever harboured a negative thought about any individual. Swamiji's solution: think only positively. Assume everything in the world is God's creation. Automatically our possessiveness goes away. "Our" wife and "our" children are not ours. They belong only to God and stay with us for the period ordained. If our wife or son/daughter dies, we should face the situation calmly. Attachment is the root of all sins and sorrow. Not listening to the words of elders is the first sign of ahankara. 

Seeing the Lord everywhere is a sign of a great soul. Acharya Madhwa, as a boy, saw the Lord in every object in the house and prostrated before it. Knowledge that creation, sustenance and destruction is a continuous progress helps us avoid sorrow.

Before embarking on a journey we should know where we should go and how to go there. You don't take a road just because it is smooth. In the same way we should not take up some mindless meditation where the goal is not to know the Lord and reach Him. We might arrive at a dead-end.

Ishavasyopanishat advises us to reach the Lord through 'matarishva', i.e., Sri Mukhyaprana. "Hiranmayena patrena' shloka not only describes the golden-hued Lord who is resplendent in the brilliant orb of the gold-like sun but also says that the Lord can be known and realised through Goddess Lakshmi who is of golden hue.

Courtesy: Venkatesh Bhat

|| Shri Krishnarpanamastu ||

Ekadashi

Dedicated to Lord Vishnu, Ekadashi is regarded as one of the most significant vrats observed by the Hindu community. The word Ekadashi has been derived from the Sanskrit term ‘Ekadasi’ which means eleven. Thus, Ekadashi occurs on the 11th day of every fortnight in a traditional Hindu lunar calendar. As such, there occurs two Ekadashis in every Hindu month, once during the waxing phase of the moon (Shukla Paksha) and the other during the waning phase of the moon (Krishna Paksha). As per the Hindu teachings, a strict vrat is observed from sunset on the day prior to the Ekadashi until sunrise on the day after Ekadashi.

Significance Of Ekadasi Fasting:

The significance of Ekadashi fasting has been listed in the Padma Purana and Skanda Purana. A bimonthly occasion, Ekadashi is generally observed by the followers of Lord Vishnu. All devotees observing the Ekadashi fasts strictly refrain from consuming grains, beans, cereals, and certain vegetables and spices.

Preparations for the vrat begin on the Dashami day, that is, a day before Ekadashi. Devotees who intend to observe this vrat wake up early in the morning on Dashami and take a bath. They also perform the other daily routines required to deliver the pujas or prayers. On this day, only one salt less meal is consumed

The most preferred food consumed during this vrat includes fresh and dried fruits, milk products, vegetables and nuts. In western parts of India, Sabundana Khichdi, made from sabudana, potatoes and ground nuts, is consumed. However, it does not contain onion and garlic. Some Puranas state the abstinence from dal and honey also on Dasami day. The next day is Ekadashi day which is meant for complete fasting. The entire day is spent in worshipping Lord Vishnu through pujas, prayers and mantras. Some devotees even keep awake during the night by hearing religious speeches and performing Aartis.

The day after Ekadashi is called Dwadashi day. The routine followed on Dashami day is practiced on this day as well. After taking a bath, prayers are offered to Lord Vishnu and a lamp is lit. The fast is broken with the food prepared and eaten on Dasami day., The food consumed on Dwadashi should be prepared at home. Medically , fasting on Ekadashi cleanses the body and gives the much required rest to the digestive organs.

|| Shri Krishnarpanamastu ||

The Nine Processes to Serve Krishna

1. Hearing: Listening attentively to the glories, pastimes, instructions, or Holy Name of the Lord

2. Chanting: Speaking of the glories, pastimes, instructions, or Holy Name of the Lord

3. Remembering: Thinking of the Lord, his names, his pastimes, his instructions, or his devotees

4. Serving: Spreading the glory of the Holy Name of the Lord, or following the instructions of Krishna, a bona fide spiritual master, or an enlightened soul

5. Worshiping: Praising and serving the Deity in the temple

6. Praying: Communicating / Reciprocating with Krishna through the the soul / heart

7. Executing Orders: Following orders of the scriptures, spiritual masters, or Krishna

8. Befriending: Becoming a friend of Krishna (this means giving the Lord yourself to enjoy with)

9. Surrendering: This means giving everything up [sacrificing] to the Lord with full trust and faith [knowing that your fate is in good hands]

|| Sri Krishnarpanamastu ||

Significance of Panchamrutha

Panch means 5 and amrutha means nectar of immortality, beverage of the gods in sanskrit. Panchamrutha abhisheka is a hindu ritual performed at all homes and temples, where the idols are bathed with Milk, Curds, Honey, Sugar and Ghee /clarified Butter with the chanting of Mantras.

Panchamrutha is also called 'Charnamrutha' in some parts of India. Often Basil (Tulasi) leaves and dry fruits are also added in Panchamrutha.Basil makes the Panchamrutha even more holy as goddess Laxmi is said to reside in Tulsi plant, and the Basil or Tulsi was one of the 14 Gems that was obtained out of the churning of the milky way or the Samudra Manthana. 

Significance of panchamrutha:

• Milk is for the blessing of purity and piousness.

• Yogurt is for prosperity and progeny.

• Honey is for sweet speech.

• Ghee is for victory.

• Sugar is for happiness.

• Water is for purity.

When ripe fruits of banana and mangoes are used in the ritual, it is known as ‘PHALA PANCHAMRUTHA’, here PHALA means fruit. After every ingredient ‘SHUDHODAKA SNANA’ i.e., pure water is poured on the idols. Sometimes , ‘PHALA NEERA’ i.e., tender coconut water is also used to bathe the idols.

After the abhisheka the idols are cleaned and beautifully decorated. A MAHA MANGALARATHI  is performed. A spoonful of panchamrutha is offered to the devotees.

Putrada Ekadashi

Shri Yudhisthira Maharaja said, "Oh Madhusudana, Oh killer of the Madhu demon, please be merciful to me and describe to me the Ekadasi that occurs during the light fortnight of the month of Shravana (July-August)."The Supreme Lord, Sri Krishna, replied, "Yes, Oh king, I shall happily narrate its glories to you, for just by hearing about this sacred Ekadasi one attains the merit of performing a horse sacrifice. 

"At the dawn of Dvarpara-yuga there lived a king by the name of Mahijita, who ruled the kingdom of Mahismati- puri. Because he had no son, his entire kingdom seemed utterly cheerless to him.A married man who has no son gains no happiness in this life or the next.The Sanskrit word for 'son' is putra. Pu is the name of a particular hell, and tra means 'to deliver.' 

Thus the word putra means 'a person who delivers one from the hell named Pu.' Therefore every married man should produce at least one son and train him properly; then the father will be delivered from a hellish condition of life. But this injunction does not apply to the serious devotees of Lord Vishnu or Krishna, for the Lord becomes their son, father, and mother.

Furthermore, Chanakya Pandita says,

satyam mata pita jnanam

dharmo bhrata daya sakha

santih patni ksama putrah

sadete mama vandhavah

"Truth is my mother, knowledge is my father, my occupational duty is my brother, kindness is my friend, tranquility is my wife, and forgiveness is my son. These six are my family members." Among the twenty-six leading qualities of a devotee of the Lord, forgiveness is the topmost. Therefore devotees should make an extra endeavor to develop this quality. 

Here Chanakya says "forgiveness is my son," and thus a devotee of the Lord, even though he may be on the path of renunciation, may observe this Ekadasi and pray to attain this kind of "son." For a long time this king tried very hard to obtain an heir, but to no avail. Seeing his years advancing ever onwards, King Mahijita became increasingly anxious. 

One day he told an assembly of his advisers: 'I have committed no sin in this life, and there is no ill-gotten wealth in my treasury. I have never usurped the offerings to the demigods or brahmanas. When I waged war and conquered kingdoms, I followed the rules and regulations of the military art, and I have protected my subjects as if they were my own children. I punished even my own relatives if they broke the law, and if my enemy was gentle and religious I welcomed him. Oh twice-born souls, although I am a religious and faithful follower of the Vedic standards, still my home is without a son. 

Kindly tell me the reason for this "Hearing this, the king's brahmana advisers discussed the subject among themselves, and with the aim of benefiting the king they visited the various ashrams of the great sages. At last they came upon a sage who was austere, pure, and self-satisfied, and who was strictly observing a vow of fasting. 

His senses were completely under control, he had conquered his anger, and he was expert at performing his occupational duty. Indeed, this great sage was expert in all the conclusions of the Vedas, and he had extended his life span to that of Lord Brahma himself. His name was Lomasa Rishi, and he knew part, present, and future. After each kalpa passed, one hair would fall out of his body (One kalpa, or twelve hours of Lord Brahma, equals 4,320,000,000 years). All the king's brahmana advisers very happily approached him one by one to offer their humble respects. 

"Captivated by this great soul, King Mahijita's advisers offered obeisances to him and said very respectfully, 'Only because of our great good fortune, Oh sage, have we been allowed to see you.' "Lomasa Rishi saw them bowing down to him and replied, 'Kindly let me know why you have come here. Why are you praising me? I must do all I can to solve your problems, for sages like me have only one interest: to help others. Do not doubt this.' 

Lomasa Rishi had all good qualities because he was a devotee of the Lord. As stated in the Srimad-Bhagavatam (5:18:12),

yasyasti bhaktir bhagavaty akinchana

sarvair gunais tatra samasate surah

harav abhaktasya kuto mahad-guna

manorathenasati dhavato bahih

"In one who has unflinching devotional service to Krishna, all the good qualities of Krishna and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord." 

"The king's representatives said, 'We have come to you, Oh exalted sage, to ask for your help in solving a very serious problem. Oh sage, you are like Lord Brahma. Indeed, there is no better sage in the entire world. Our king, Mahijita, is without a son, though he has sustained and protected us as if we were his sons. Seeing him so unhappy on account of being sonless, we have become very sad, Oh sage, and therefore we have entered the forest to perform severe austerities. By our good fortune we happened upon you. Everyone's desires and activities become successful just by your darshan. Thus we humbly ask that you tell us how our kind king can obtain a son.' 

"Hearing their sincere plea, Lomasa Rishi absorbed himself in deep meditation for a moment and at once understood the king's previous life. Then he said, 'Your ruler was a merchant in his past life, and feeling his wealth insufficient, he committed sinful deeds. He traveled to many villages to trade his goods. Once, at noon on the day after the Ekadasi that comes during the light fortnight of the month of Jyeshtha (Trivikrama - May-June), he became thirsty while traveling from place to place. He came upon a beautiful pond on the outskirts of a village, but just as he was about to drink at the pond a cow arrived there with her new-born calf. 

These two creatures were also very thirsty because of the heat, but when the cow and calf started to drink, the merchant rudely shoved them aside and selfishly slaked his own thirst. This offense against a cow and her calf has resulted in your king's being without a son now. But the good deeds he performed in his previous life have given him rulership over an undisturbed kingdom.' 

"Hearing this, the king's advisers replied, 'Oh renowned rishi, we have heard that the Vedas say one can nullify the effects of one's past sins by acquiring merit. Be so kind as to give us some instruction by which our king's sins can be destroyed; please give him your mercy so that a prince will take birth in his family.' 

"Lomasa Rishi said, 'There is an Ekadasi called Putrada, which comes during the light fortnight of the month of Shravana. On this day all of you, including your king, should fast and stay awake all night, strictly following the rules and regulations. Then you should give the king whatever merit you gain by this fast. If you follow these instructions of mine, he will surely be blessed with a fine son.' 

"All the king's advisers became very pleased to hear these words from Lomasa Rishi, and they all offered him their grateful obeisances. Then, their eyes bright with happiness, they returned home. 

"When the month of Shravana arrived, the king's advisers remembered the advice of Lomasa Rishi, and under their direction all the citizens of Mahismati-puri, as well as the king, fasted on Ekadasi. And on the next day, Dvadasi, the citizens dutifully offered their accrued merit to him. By the strength of all this merit, the queen became pregnant and eventually gave birth to a most beautiful son. 

"O Yudhisthira," Lord Krishna concluded, "the Ekadasi that comes during the light fortnight of the month of Shravana has thus rightfully become famous as Putrada ["bestower of a son"]. Whoever desires happiness in this world and the next should certainly fast from all grains and legumes on this holy day. Indeed, whoever simply hears the glories of Putrada Ekadasi becomes completely free of all sins, is blessed with a good son, and surely ascends to heaven after death." 

Thus ends the narration of the glories of Shravana-sukla Ekadasi, or Putrada Ekadasi, from the Bhavishya Purana.

|| Shri Krishnarpanamastu ||

|| Shri Krishnarpanamastu ||

Chaaturmaasa Vratha

Aahara Niyama

Any vratha imposes restrictions on food that can be partaken. This is to reduce our dependence on the external material world and realize the inner spiritual power. This is a great way for achieving control over the senses which is a very important factor for spiritual development.

A healthy body is a healthy mind - One of the important factors responsible for the well being of the human body and mind is the nature of food that one consumes daily.

It is believed that ultimate salvation is possible only through human form and unless this human body which covers the soul is healthy noble thoughts cannot emerge from the mind. In fact purity of mind and body goes together and compliment each other.

Not only health but also our mind (mentality) depends on the type of food we take. Foods and vegetables we take can be classified mainly in to three types viz.

Saattvik: one which produces good and pious qualities;

Raajasik: one which induces passion; anger etc (hot/ spicy/sour foods);

Thaamasik: one which is stale, intoxicating, unhygienic like fast/junk foods, hot drinks etc.

Food restriction during Chaturmasam is broadly divided into four categories viz.

SAAKHA-VRATHA (Aashaada sukla Dwaadasi to Sraavana Sukla Dasami)

Saaka Vratha is first among the four Vrathas of Chaturmasam related to food restriction. As the very name suggests, Saaka or any kind of vegetable and fruit should not be offered to Lord nor should be partaken. 

Examples of prohibited items are; all fruits and vegetables including all leafy vegetables, curry leaves; coriander, chillies, tamarind, lemons, spices, cashew, dry grapes, coconut etc. Instead of tamarind dry mango powder is used and instead of chillies pepper is used.

DADHI VRATHA (Sraavana Sukla Dwaadasi to Bhaadrapada Sukla Dasami)

During this Vratha, curd (yoghurt) is prohibited from usage in any form or manner. However, buttermilk a derivative of curd is allowed.

KSHEERA VRATHA (Bhaadrapada Sukla Dwaadasi to Aaswayuja Sukla Dasami)

During this Vratha milk is prohibited from usage in any form or manner. This restriction includes milk derivatives like cream of milk, cheese or other dairy products but, excludes curds or yoghurt.

DWIDALA VRATHA (Aaswayuja Sukla Dwaadasi to Kaartheeka Sukla Dasami)

During this Vratha usage of Dvidala and Bahu-Beeja vegetables and fruits is prohibited. Dvidala refers to any seed or vegetable which when broken or fried splits into two halves. 

Example: all type of Daals, ground nuts, green peas, Bahu-Beeja refers to any fruit or vegetable that contains multiple seeds and is covered by an external skin; example: apple, orange, grape, pomegranate, cucumber and so on.

Why food restrictions during Chaturmasam? (Logical reasoning)

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Food discipline during Chaturmasam is to gain control over our senses and thereby purify our body and mind. According to 'Skanda Purana' fasting on Ekadasi serves as a preventive medicine. This is most relevant especially during Chaturmasam the monsoon period. 

During this time maximum fasting is prescribed as weather would not be conducive to digestion and the quality of available food also degenerates as a result of climate.

Generally monsoon days are not healthy days in our country. Where river water is used for drinking, it becomes turbid and this new water is likely to get contaminated causing aberration to the health. Hence, observance of fasting during this period counteracts the unhealthy conditions and helps people maintain their health.

During pre-monsoon season leafy vegetables tend to rot. Due to lack of sunlight vegetables will get infected. Further at times due to heavy rains vegetables can not be stored properly. 

During rainy season due to continuous rains human body is susceptible to cold, fever, viral infections and digestive disorders. 

Hence, only vegetables and grains suited to the climate are recommended. 

Observance of Chaturmaasya vratha helps in getting rid of many health problems thereby one can enjoy good health.

One may wonder how foods can be prepared during Chaturmasam without vegetable, pulse, chilies etc.?

In this speedy and mechanical life, traditional way of cooking and preparation of food is fast waning away. 

Only those following the orthodox system are still holding it alive and hats off to those home makers (women) who are making it possible with their will power.

Even though the living conditions have changed over a period of time with the advancement of technology, Vedic disciplines cannot be dispensed with and they are applicable even today.

It is proved beyond doubt that our ancestors followed these principles strictly and maintained sound health. 

Moreover in these hard days of economy when prices of vegetables and food grains are shooting up one should look for the alternatives.

Food restriction during Chaturmasam is perhaps nature’s solution to maintain a balance in home economy without compromising for health both mental as well as physical and achieve the same in a spiritual way. 

For a healthy body and healthy mind one should adapt to Saattvik food habits and food restrictions during Chaturmasam is the quintessence of it.

|| Sri Krishnarpanamastu ||