Significance of the invocation -Hare Srinviasa

[Guest guest]

Hare Srinivasa ! Most of us use the opening invocation "Hare Srinivasa!" . I would like to share the anusandhana that could be done while saying or writing the words "Hare Srinivasa!". Firstly we say it because they are the names of the Lord. Secondly, the names are not just for calling out to the Lord as a sambodhana like it is for us. It is mainly for ennumerating some of His infinite attributes . The VSN describes 1000 attributes each of which has at least ,a further 100 attributes cognizable by the highest order devotees like SrimadAcharya and each of the guNas are infinite in measure. The word 'hare' is very auspicious and appears 8 times in the hare rama mantra. hare rAma hare rAma rAma rAma hare hare hare krishNA hare krishNA krishNA krishNA hare hare Sri Vidyamanya Theertharu has

given an indetail description of the anusandhana we have to do when we say 'hare'. He points out that it occurs 8 times in the above mahAmantra. Firstly he says that we say a name of the Lord we have to have the anusandhana of the roopa of the Lord as well as some guNas of the Lord. Here "hare" refers to the gUNa "hari" of the Lord and the roopa -"Narasimha". Sri Vidyamanya theertharu has said that when we say "hare" we should recall Lord Narasimha(roopa) who is also called "narahari" but he has written that one should not settle with just that. He says we should bring to our minds that the Lord who removes fears and miseries effectviely and instantly(guNa) is Lord Narasimha. "atishayEna harati pariharati bhaktAnAm bhayam duritam chEtti hariH - So when we utter 'Hare" we should have the anusandhana of that

roopa of Narahari which will destroy fear and misery. Secondly during Tapasa manvantara when Gajendra was suffering in the pond under the curses of DevaLa and Agastya with the crocodile hurting him, the Lord who had taken the form and name "TApasa" came to his rescue . In the Bhagavatham it is said that when gajendra called out to the Lord, He called out "Hari".harIrityAhlitO yEnagajendrO mOchitOgrahAt" So Sri Vidyamanya theertharu says that when we say'Hare" we should have the anusandhana that He is the Lord who will see that obstacles don't prevent us from doing our sadhana(guNa) .(harati dushTashaktInAm AkramaNam pariharatIti hariH) So mainly "Hare" uttered with proper anusandhana gives clearance for sadhana .It may be a speech, a song or a writeup . Then comes Srinivasa. SrInivAsa(roopa) means the Lord who gives shelter to "srI' who is mahAlakshmi the Goddess of the

wealth of knowledge. If we address the Lord thus , then He will be pleased as the Lord is pleased when we offer our obesiances to Him through His devotees more than unto Himself directly. Who is more higher than "mahAlakshmi" as she is nitya muktalu and bhaktalu of the Lord, inseperable always thinking about His guNas which can never be completely known by anyone including Herself. Srinivasa also is the Lord Venkatesha who is the Lord who burns away our sins . So we can have the anusandhana that He removes the sins which cause suffering to the soul. He cuts off the papa implies that He can severe the bondage of the soul and that leads to granting mukthi to the soul. He is the bestower of knowledge as Sridevi the abhimAni of the vEdas will give us the right knowledge by His grace when we remember the Lord as Srinivasa. Many more anusandhanas are possible and I would request more people to send in what anusandhana they have when they say "Hare SrinivAsa " I am not the doer, Lord Hari is the doer Whatever He makes me do is His worship by His grace Parimala.

Be a better friend, newshound, and know-it-all with Mobile. Try it now.

[Guest guest]

shrI hari vAyu gurubhyo namaha

 

 

 

It is true, that in the present age that too during Mettalothsava at Tirupathi or in USA, we address a person or when we write, we say or write " Hare Srinivasa " . I do not think, our aparoxi jnaani yatigalu or dAsaru parampare used the word " Hare Srinivasa " . I have no way to prove it.

 

 

But the problem here of saying " Hare Srinivasa " is, there is no verb. As you said, calling with right anusandhana should be there. Otherwise, " Hare Srinivasa " does not have any meaning.

 

 

However, as per Bhaghavatha & other satshastra, addressing " shrI haraye namaha " with right anusandhana is more appropriate & this is a Mahamatra. shrI haraye namaha comes in chaturthi vibhakti which means " To/ For Hari. " which is even more better usage than " Hare Srinivasa " .

 

 

If you take Srimad Bhaghavatha 12th chapter, the very last verse is a phalashruthi, it is said:

 

 

(meaning from shrImad Bhaghavata sArodhaara book translated by Sri G V. Nadgouda)

 

nAmasaMkIrtanam yasya sarvapApapraNAshanaM |

praNAmo duHkhashamanastaM nAmAmi hariM param ||

 

 

To repeat His (the Lord's) sacred name is to raze all sins. To salute Him is to sink all sorrows. I humbly bow to the Supreme Lord Hari.

 

 

Greatness of chanting the name of Sri Hari with right anusandana:

 

rupaM yattatprAhuravyaktamAdyaM brahmajyotirnirguNa nirvikAram.h |

sattAmAtraM nirvisheShaM nirIhaM satvaM sAxAdviShNuradhyAtmadIpam.h ||

 

Devaki extols Sri Krishna who manifests on earth as her son:

 

O Krishna: Verily thou art Lord Vishnu: Jnaanis depick you as Avyakta unmanifest by nature yet revealing to your chosen bhakthas to favor them as Adya - the first & foremost remaining all alone during the deluge, as Brahma, the vault of infinite virtues, as jyoti, being of the nature of Jnana, as Nirguna, untouched by the prakratic qualities, as Nirvikara, free from modifications- (always the same), as Satta & Sattamatra, having no beginning or end, free from faults & full of auspicous attributes- as Nirvishesha, having neither an equal or superior - the Supreme & Adyatma deepa- abiding in the jiva revealing to him your supernal swarupa & manifesting his innate nature - hence the Supreme Light. In sooth, you have manifested to save us.

 

shR^iNvan.h gR^iNan.h saMsmarayaMshcha chintayan.h nAmAni rUpANi cha maMgalAni te |

kriyAsu yastvachchayaraNAraviMdayoH AviShTachitto na bhavAya kalpate ||

 

O Lord Sri Hari, he whose mind is merged in thy Lotus Feet while engaged in work is not fastened by the fetters of existence. (He will bag all objectives of life).

 

He will not only listen & utter your blessed names & contemplate on your auspicious forms but make others also, hearken & pronounce & dote on thy propitious rupas.

 

shrI viShNutirtha says:

 

shravaNAdi kurvan.h anudinamAdareNa shrIharicharaNAraviMdanirata chittavR^ittiH puruShaH puruShArthabhAgiti shAstra, nirgalito.arthaH |

 

That the seeker deeply devoted to the Lotus feet of Lord Hari with enough adoration, uninterruptedly engaged in listening to the Leelas, cogitating & contemplating on them will attain all objectives of life, is the conclusive meaning of the scriptures.

 

The top- Two (means of Mukti)

 

virAgo ratishcheti dvayameva mukhyaM muktisAdhanam.h |

 

Asceticism & attachment to the (Lotus Feet of the Lord) are the only two cardinal means of emanicipation.

 

What one should eschew:

 

asaMga Atmavyatirikta vastuni |

 

The Saadhaka should completely dissociate oneself from things distinct from the Atman.

 

What one should espouse:

 

dR^iDha rati brahmaNi nirguNecha yA |

 

The sadhaka should develop firm fondness for the feet of the supreme Brahman bereft of Prakratic qualities (embodiment of knowledge & bliss).

 

Lord Sri Vedavyasa (Sri Krishna Dwaipayana or Badarayana) promise:

 

na cha punarAvartate- na cha punarAvartate

 

He will never revert to samsara (attain eternal release).

 

 

In the chapter 12 in shrImad Bhaghavatha, it is written,

 

tamahamajamanantamAtmatachvaM jagadudayasthitisaMyamAtmashaktim.h |

dyupatibhiraja shakrashaMkarA dyairduravasitastavamachyutaM nato.asmi || 12- 12- 66 (Translation by Gita press, Gorakpur).

 

upachitanavashaktibhiH sva Atmanyuparachitasthiraja~NgamAlayAya |

bhagavata upalabdhimAtradhAmne sura~RuuShabhAya namaH sanAtanAya || 12- 12- 67 (Translation by Gita press, Gorakpur).

 

I bow to that birthless & infinite Lord Vishnu, the true principle of consciousness, whose own potencies (in the form of Sattva, Rajas, Tamas) are responsible for the apprearance, continuance & dissolution of the universe & whose glorification is hardly known (even) to the lords of sphers like Brahma , Lord Siva & Indra .

 

Hail to the eternal Lord, the foremost of all gods, whose true nature consists of absolute consciousness & who has evolved in His own Self- through the instrumentality of His nine potencies ( in the shape of Prakriti, Purusha, Mahattatva, Ahankara & the five Tanmaatras) strengthened by Himself - an abode (for Himself) in the form of the inanimate & animate creation.

 

shrI haraye namaha,

 

Shobha Srinivasan

 

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

On Thu, Mar 13, 2008 at 8:36 AM, Parimala Raghavendran <ravipari01 wrote:

>

>

>

>

> Hare Srinivasa !

>

> Most of us use the opening invocation " Hare Srinivasa! " . I would like to

> share the anusandhana that could be done while saying or writing the words

> " Hare Srinivasa! " .

> Firstly we say it because they are the names of the Lord.

>

> Secondly, the names are not just for calling out to the Lord as a sambodhana

> like it is for us. It is mainly for ennumerating some of His infinite

> attributes . The VSN describes 1000 attributes each of which has at least ,a

> further 100 attributes cognizable by the highest order devotees like

> SrimadAcharya and each of the guNas are infinite in measure.

>

> The word 'hare' is very auspicious and appears 8 times in the hare rama

> mantra.

>

> hare rAma hare rAma rAma rAma hare hare

> hare krishNA hare krishNA krishNA krishNA hare hare

>

> Sri Vidyamanya Theertharu has given an indetail description of the

> anusandhana we have to do when we say 'hare'. He points out that it occurs 8

> times in the above mahAmantra.

> Firstly he says that we say a name of the Lord we have to have the

> anusandhana of the roopa of the Lord as well as some guNas of the Lord. Here

> " hare " refers to the gUNa " hari " of the Lord and the roopa - " Narasimha " .

>

> Sri Vidyamanya theertharu has said that when we say " hare " we should recall

> Lord Narasimha(roopa) who is also called " narahari " but he has written that

> one should not settle with just that. He says we should bring to our minds

> that the Lord who removes fears and miseries effectviely and instantly(guNa)

> is Lord Narasimha. " atishayEna harati pariharati bhaktAnAm bhayam duritam

> chEtti hariH - So when we utter 'Hare " we should have the anusandhana of

> that roopa of Narahari which will destroy fear and misery.

>

> Secondly during Tapasa manvantara when Gajendra was suffering in the pond

> under the curses of DevaLa and Agastya with the crocodile hurting him, the

> Lord who had taken the form and name " TApasa " came to his rescue . In the

> Bhagavatham it is said that when gajendra called out to the Lord, He called

> out " Hari " .harIrityAhlitO yEnagajendrO mOchitOgrahAt " So Sri Vidyamanya

> theertharu says that when we say'Hare " we should have the anusandhana that

> He is the Lord who will see that obstacles don't prevent us from doing our

> sadhana(guNa) .(harati dushTashaktInAm AkramaNam pariharatIti hariH)

>

> So mainly " Hare " uttered with proper anusandhana gives clearance for sadhana

> .It may be a speech, a song or a writeup . Then comes Srinivasa.

> SrInivAsa(roopa) means the Lord who gives shelter to " srI' who is

> mahAlakshmi the Goddess of the wealth of knowledge. If we address the Lord

> thus , then He will be pleased as the Lord is pleased when we offer our

> obesiances to Him through His devotees more than unto Himself directly. Who

> is more higher than " mahAlakshmi " as she is nitya muktalu and bhaktalu of

> the Lord, inseperable always thinking about His guNas which can never be

> completely known by anyone including Herself.

> Srinivasa also is the Lord Venkatesha who is the Lord who burns away our

> sins . So we can have the anusandhana that He removes the sins which cause

> suffering to the soul.

> He cuts off the papa implies that He can severe the bondage of the soul and

> that leads to granting mukthi to the soul.

> He is the bestower of knowledge as Sridevi the abhimAni of the vEdas will

> give us the right knowledge by His grace when we remember the Lord as

> Srinivasa.

>

> Many more anusandhanas are possible and I would request more people to send

> in what anusandhana they have when they say " Hare SrinivAsa "

>

> I am not the doer, Lord Hari is the doer

> Whatever He makes me do is His worship by His grace

>

> Parimala.

>

>

> ________________________________

> Be a better friend, newshound, and know-it-all with Mobile. Try it

> now.

>

>

>

>

 

 

 

--

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva

GYAnapUrvakaH

svAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya

pratibaddo nirantara premapravAhaH

(jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)

(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.

 

[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent

affection to God, undettered by varied frustrations in life, [excelling the

attachment to self, our kindred & other lovable assets] (vairagya),

reinforced by [sound knowledge] (jnAna) & solid conviction of His glory &

greatness, as the sole independent Power, the abode of all auspicious

attributes, free from foibles. As such, it differs from blind belief &

selfish live. It should be founded on an unshakable intellectual &

emotional conviction in the Majesty of the Lord- as the embodiment of all

spiritual excellences.

[Guest guest]

And also, thanks to shrI Raghavendraachar Rachuri for letting me know this following shloka..

 

patitaH skhalito vA.artaH xutvA vA vivasho bruvan |haraye nama ityuccairmucyate sarvapAtakAt || Bh. 12.22.46

 

Loudly saying HARAYE NAMAHA in any condition with devotion cleanses one off all sins.

 

shrI haraye namaha,

 

Shobha Srinivasan

 

 

 

 

On Thu, Mar 13, 2008 at 10:19 AM, SRINIVASANS <gvss.srinivasan wrote:

 

 

shrI hari vAyu gurubhyo namaha

 

 

 

It is true, that in the present age that too during Mettalothsava at Tirupathi or in USA, we address a person or when we write, we say or write " Hare Srinivasa " . I do not think, our aparoxi jnaani yatigalu or dAsaru parampare used the word " Hare Srinivasa " . I have no way to prove it.

 

 

But the problem here of saying " Hare Srinivasa " is, there is no verb. As you said, calling with right anusandhana should be there. Otherwise, " Hare Srinivasa " does not have any meaning.

 

 

However, as per Bhaghavatha & other satshastra, addressing " shrI haraye namaha " with right anusandhana is more appropriate & this is a Mahamatra. shrI haraye namaha comes in chaturthi vibhakti which means " To/ For Hari. " which is even more better usage than " Hare Srinivasa " .

 

 

If you take Srimad Bhaghavatha 12th chapter, the very last verse is a phalashruthi, it is said:

 

 

(meaning from shrImad Bhaghavata sArodhaara book translated by Sri G V. Nadgouda)

 

nAmasaMkIrtanam yasya sarvapApapraNAshanaM |

praNAmo duHkhashamanastaM nAmAmi hariM param ||

 

 

To repeat His (the Lord's) sacred name is to raze all sins. To salute Him is to sink all sorrows. I humbly bow to the Supreme Lord Hari.

 

 

Greatness of chanting the name of Sri Hari with right anusandana:

 

rupaM yattatprAhuravyaktamAdyaM brahmajyotirnirguNa nirvikAram.h |

sattAmAtraM nirvisheShaM nirIhaM satvaM sAxAdviShNuradhyAtmadIpam.h ||

 

Devaki extols Sri Krishna who manifests on earth as her son:

 

O Krishna: Verily thou art Lord Vishnu: Jnaanis depick you as Avyakta unmanifest by nature yet revealing to your chosen bhakthas to favor them as Adya - the first & foremost remaining all alone during the deluge, as Brahma, the vault of infinite virtues, as jyoti, being of the nature of Jnana, as Nirguna, untouched by the prakratic qualities, as Nirvikara, free from modifications- (always the same), as Satta & Sattamatra, having no beginning or end, free from faults & full of auspicous attributes- as Nirvishesha, having neither an equal or superior - the Supreme & Adyatma deepa- abiding in the jiva revealing to him your supernal swarupa & manifesting his innate nature - hence the Supreme Light. In sooth, you have manifested to save us.

 

shR^iNvan.h gR^iNan.h saMsmarayaMshcha chintayan.h nAmAni rUpANi cha maMgalAni te |

kriyAsu yastvachchayaraNAraviMdayoH AviShTachitto na bhavAya kalpate ||

 

O Lord Sri Hari, he whose mind is merged in thy Lotus Feet while engaged in work is not fastened by the fetters of existence. (He will bag all objectives of life).

 

He will not only listen & utter your blessed names & contemplate on your auspicious forms but make others also, hearken & pronounce & dote on thy propitious rupas.

 

shrI viShNutirtha says:

 

shravaNAdi kurvan.h anudinamAdareNa shrIharicharaNAraviMdanirata chittavR^ittiH puruShaH puruShArthabhAgiti shAstra, nirgalito.arthaH |

 

That the seeker deeply devoted to the Lotus feet of Lord Hari with enough adoration, uninterruptedly engaged in listening to the Leelas, cogitating & contemplating on them will attain all objectives of life, is the conclusive meaning of the scriptures.

 

The top- Two (means of Mukti)

 

virAgo ratishcheti dvayameva mukhyaM muktisAdhanam.h |

 

Asceticism & attachment to the (Lotus Feet of the Lord) are the only two cardinal means of emanicipation.

 

What one should eschew:

 

asaMga Atmavyatirikta vastuni |

 

The Saadhaka should completely dissociate oneself from things distinct from the Atman.

 

What one should espouse:

 

dR^iDha rati brahmaNi nirguNecha yA |

 

The sadhaka should develop firm fondness for the feet of the supreme Brahman bereft of Prakratic qualities (embodiment of knowledge & bliss).

 

Lord Sri Vedavyasa (Sri Krishna Dwaipayana or Badarayana) promise:

 

na cha punarAvartate- na cha punarAvartate

 

He will never revert to samsara (attain eternal release).

 

 

In the chapter 12 in shrImad Bhaghavatha, it is written,

 

tamahamajamanantamAtmatachvaM jagadudayasthitisaMyamAtmashaktim.h |

dyupatibhiraja shakrashaMkarA dyairduravasitastavamachyutaM nato.asmi || 12- 12- 66 (Translation by Gita press, Gorakpur).

 

upachitanavashaktibhiH sva Atmanyuparachitasthiraja~NgamAlayAya |

bhagavata upalabdhimAtradhAmne sura~RuuShabhAya namaH sanAtanAya || 12- 12- 67 (Translation by Gita press, Gorakpur).

 

I bow to that birthless & infinite Lord Vishnu, the true principle of consciousness, whose own potencies (in the form of Sattva, Rajas, Tamas) are responsible for the apprearance, continuance & dissolution of the universe & whose glorification is hardly known (even) to the lords of sphers like Brahma , Lord Siva & Indra .

 

Hail to the eternal Lord, the foremost of all gods, whose true nature consists of absolute consciousness & who has evolved in His own Self- through the instrumentality of His nine potencies ( in the shape of Prakriti, Purusha, Mahattatva, Ahankara & the five Tanmaatras) strengthened by Himself - an abode (for Himself) in the form of the inanimate & animate creation.

 

shrI haraye namaha,

 

Shobha Srinivasan

 

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

On Thu, Mar 13, 2008 at 8:36 AM, Parimala Raghavendran <ravipari01 wrote:

>

>

>

>

> Hare Srinivasa !

>

> Most of us use the opening invocation " Hare Srinivasa! " . I would like to

> share the anusandhana that could be done while saying or writing the words

> " Hare Srinivasa! " .

> Firstly we say it because they are the names of the Lord.

>

> Secondly, the names are not just for calling out to the Lord as a sambodhana

> like it is for us. It is mainly for ennumerating some of His infinite

> attributes . The VSN describes 1000 attributes each of which has at least ,a

> further 100 attributes cognizable by the highest order devotees like

> SrimadAcharya and each of the guNas are infinite in measure.

>

> The word 'hare' is very auspicious and appears 8 times in the hare rama

> mantra.

>

> hare rAma hare rAma rAma rAma hare hare

> hare krishNA hare krishNA krishNA krishNA hare hare

>

> Sri Vidyamanya Theertharu has given an indetail description of the

> anusandhana we have to do when we say 'hare'. He points out that it occurs 8

> times in the above mahAmantra.

> Firstly he says that we say a name of the Lord we have to have the

> anusandhana of the roopa of the Lord as well as some guNas of the Lord. Here

> " hare " refers to the gUNa " hari " of the Lord and the roopa - " Narasimha " .

>

> Sri Vidyamanya theertharu has said that when we say " hare " we should recall

> Lord Narasimha(roopa) who is also called " narahari " but he has written that

> one should not settle with just that. He says we should bring to our minds

> that the Lord who removes fears and miseries effectviely and instantly(guNa)

> is Lord Narasimha. " atishayEna harati pariharati bhaktAnAm bhayam duritam

> chEtti hariH - So when we utter 'Hare " we should have the anusandhana of

> that roopa of Narahari which will destroy fear and misery.

>

> Secondly during Tapasa manvantara when Gajendra was suffering in the pond

> under the curses of DevaLa and Agastya with the crocodile hurting him, the

> Lord who had taken the form and name " TApasa " came to his rescue . In the

> Bhagavatham it is said that when gajendra called out to the Lord, He called

> out " Hari " .harIrityAhlitO yEnagajendrO mOchitOgrahAt " So Sri Vidyamanya

> theertharu says that when we say'Hare " we should have the anusandhana that

> He is the Lord who will see that obstacles don't prevent us from doing our

> sadhana(guNa) .(harati dushTashaktInAm AkramaNam pariharatIti hariH)

>

> So mainly " Hare " uttered with proper anusandhana gives clearance for sadhana

> .It may be a speech, a song or a writeup . Then comes Srinivasa.

> SrInivAsa(roopa) means the Lord who gives shelter to " srI' who is

> mahAlakshmi the Goddess of the wealth of knowledge. If we address the Lord

> thus , then He will be pleased as the Lord is pleased when we offer our

> obesiances to Him through His devotees more than unto Himself directly. Who

> is more higher than " mahAlakshmi " as she is nitya muktalu and bhaktalu of

> the Lord, inseperable always thinking about His guNas which can never be

> completely known by anyone including Herself.

> Srinivasa also is the Lord Venkatesha who is the Lord who burns away our

> sins . So we can have the anusandhana that He removes the sins which cause

> suffering to the soul.

> He cuts off the papa implies that He can severe the bondage of the soul and

> that leads to granting mukthi to the soul.

> He is the bestower of knowledge as Sridevi the abhimAni of the vEdas will

> give us the right knowledge by His grace when we remember the Lord as

> Srinivasa.

>

> Many more anusandhanas are possible and I would request more people to send

> in what anusandhana they have when they say " Hare SrinivAsa "

>

> I am not the doer, Lord Hari is the doer

> Whatever He makes me do is His worship by His grace

>

> Parimala.

>

>

> ________________________________

> Be a better friend, newshound, and know-it-all with Mobile. Try it

> now.

>

>

>

>

 

 

 

--

 

 

 

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva

GYAnapUrvakaH

svAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya

pratibaddo nirantara premapravAhaH

(jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)

(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.

 

[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent

affection to God, undettered by varied frustrations in life, [excelling the

attachment to self, our kindred & other lovable assets] (vairagya),

reinforced by [sound knowledge] (jnAna) & solid conviction of His glory &

greatness, as the sole independent Power, the abode of all auspicious

attributes, free from foibles. As such, it differs from blind belief &

selfish live. It should be founded on an unshakable intellectual &

emotional conviction in the Majesty of the Lord- as the embodiment of all

spiritual excellences.

-- parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya

pratibaddo nirantara premapravAhaH (jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent

affection to God, undettered by varied frustrations in life, [excelling the attachment to self, our kindred & other lovable assets] (vairagya), reinforced by [sound knowledge] (jnAna) & solid conviction of His glory &

greatness, as the sole independent Power, the abode of all auspicious attributes, free from foibles. As such, it differs from blind belief & selfish live. It should be founded on an unshakable intellectual &

emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.

[Guest guest]

ShrI Hari VAyu Gurubhyo namaH

 

Just want to point out a couple of things.

 

SRINIVASANS (gvss.srinivasan) wrote:

 

> It is true, that in the present age that too during

> Mettalothsava at Tirupathi or in USA, we address a

> person or when we write, we say or write " Hare

> Srinivasa " . I do not think, our aparoxi jnaani

> yatigalu or dAsaru parampare used the word " Hare

> Srinivasa " . I have no way to prove it.

 

Firstly, why such an attempt, to find out whether such an

expression was used earlier or not, is to be made. It is

one way of addressing the Lord with the names. Those names

are already in the sAmpradAya (Hari and Shrinivasa).

 

Secondly, there is a dAsarapada :

" hare vEnkaTashailavallabha pAliso nI enna.. " .

Isn't Shrinivasa VEnkatashailavallabha?

 

Thirdly, we only have a small fraction of the compositions

of what was composed by Shri PurandaradAsaru available to

us. Who knows if the unavailable dAsarapada-s have such an

expression?

 

> But the problem here of saying " Hare Srinivasa " is, there

> is no verb.

 

Why should absence of a verb be a problem? If that were so,

then we have problem with Shri Vishnu Sahasra nAma also

(which does not have a verb)! In reciting the names of the

Lord, there is no mandate for a verb.

 

> As you said, calling with right anusandhana should be there.

> Otherwise, " Hare Srinivasa " does not have any meaning.

 

That is true for everything including " Shri haraye namaH " .

 

> However, as per Bhaghavatha & other satshastra, addressing

> * " shrI haraye namaha " * with right anusandhana is more

> appropriate

 

More appropriate than what ? Why should we compare one mantra

of the Lord with another mantra or one expresion of the Lord

with a mantra or any such comparison? It is similar to saying

" 'This' form of the Lord is better than 'that' form of the

Lord because He will bless me more if I meditate on 'this' form. "

One may choose as per one's own yogyate, liking, etc. That does

not bring tAratamya among Lord's forms or the expressions that

describe the Lord.

 

> & this is a Mahamatra.

 

There is no dispute about that. That should not make one enter

a vicious circle by attempting wrong approaches like " NarayaNa

AshtAxara mantra is better than Shri haraye namaH, etc. " .

All these mantra-s, expressions are taken by people as per

the needs, place, purpose, yogyate, etc. The mantra-s are

effective with anganyAsa, karanyAsa, dhyAna, etc. The normal

chanting of Lord's names does not mandate anganyAsa, etc.

 

> shrI haraye namaha comes in chaturthi vibhakti which means

> " To/ For Hari. " which is even more better usage than

> " Hare Srinivasa " .

 

Firstly if absence of ChaturthI vibhakti itself poses a problem

or it reduces the importance, then that affects Vishnu Sahasra

nAma also! Secondly if Chaturthi vibhakti is needed and a verb

is desired by any person, that person can say

 

" harE shrInivasa tubhyaM namaH " . Or say " harE shRinivAsa "

loudly and " tubhyaM namaH " in the mind.

 

If only verb is desired, one can say " harE shRinivAsa nato.asmi "

If a kannaDa expression is needed, one may think in their

mind after saying " harE shRinivAsa " , " pAliso nI enna " or

" ninnaDigeraguvenayya " or the like.

 

Even without any of those additions, just the nAmasmaraNe is

good enough too.

 

Regards,

Kesava Rao

[Guest guest]

shrI hari vAyu gurubhyo namaha.

 

Thanks for all the replies. I know that it is nothing wrong in chanting " Hare Srinivasa " . And also, nothing wrong in calling the Lord in Sambodhana Prathama. As Sri Raghavendraachar Rachuri wrote & quoted Sri Jayatheertharu's " Tattva sankhyana " what is more auspicious than chanting the Lord's name.

 

 

I myself have used very frequently " Hare Srinivasa " while greeting a person until very recently. I was only making a point that there was no verb in " Hare Srinivasa " & hence it is kind of incomplete.

 

 

>> " harE shrInivasa tubhyaM namaH " . Or say " harE shRinivAsa " >>loudly and " tubhyaM namaH " in the mind.

 

 

Thanks... We can greet " Hare Srinivasa " with little more of anusandhana from now.

 

In case of " Hare venkatashaila vallabha... " there is a verb & the sentence is not incomplete. " haraye namaha " (I salute hari) is complete (sharanagati) when you greet a person & we submit to Sri Hari's lotus feet at the same time.

As you & Parimala had pointed out, it is one of the forms of Vishnu. But however, I understand from your mail that there is no mandate for a verb while concentrating on shrI Hari.

 

Thankyou..

smarane onde sAlade,

 

haraye namaha,

 

Shobha Srinivasan

 

 

 

 

 

 

 

 

 

On Sat, Mar 15, 2008 at 11:27 AM, Kesavarao Tadipatri <kesava.tadipatri wrote:

ShrI Hari VAyu Gurubhyo namaHJust want to point out a couple of things.

SRINIVASANS (gvss.srinivasan) wrote:> It is true, that in the present age that too during> Mettalothsava at Tirupathi or in USA, we address a> person or when we write, we say or write " Hare

> Srinivasa " . I do not think, our aparoxi jnaani> yatigalu or dAsaru parampare used the word " Hare> Srinivasa " . I have no way to prove it.Firstly, why such an attempt, to find out whether such an

expression was used earlier or not, is to be made. It isone way of addressing the Lord with the names. Those namesare already in the sAmpradAya (Hari and Shrinivasa).Secondly, there is a dAsarapada : " hare vEnkaTashailavallabha pAliso nI enna.. " .

Isn't Shrinivasa VEnkatashailavallabha?Thirdly, we only have a small fraction of the compositionsof what was composed by Shri PurandaradAsaru available tous. Who knows if the unavailable dAsarapada-s have such an

expression?

> But the problem here of saying " Hare Srinivasa " is, there> is no verb.Why should absence of a verb be a problem? If that were so,then we have problem with Shri Vishnu Sahasra nAma also

(which does not have a verb)! In reciting the names of theLord, there is no mandate for a verb.

> As you said, calling with right anusandhana should be there.> Otherwise, " Hare Srinivasa " does not have any meaning.That is true for everything including " Shri haraye namaH " .

> However, as per Bhaghavatha & other satshastra, addressing> * " shrI haraye namaha " * with right anusandhana is more> appropriateMore appropriate than what ? Why should we compare one mantra

of the Lord with another mantra or one expresion of the Lordwith a mantra or any such comparison? It is similar to saying " 'This' form of the Lord is better than 'that' form of theLord because He will bless me more if I meditate on 'this' form. "

One may choose as per one's own yogyate, liking, etc. That doesnot bring tAratamya among Lord's forms or the expressions thatdescribe the Lord.> & this is a Mahamatra.There is no dispute about that. That should not make one enter

a vicious circle by attempting wrong approaches like " NarayaNaAshtAxara mantra is better than Shri haraye namaH, etc. " .All these mantra-s, expressions are taken by people as perthe needs, place, purpose, yogyate, etc. The mantra-s are

effective with anganyAsa, karanyAsa, dhyAna, etc. The normalchanting of Lord's names does not mandate anganyAsa, etc.

> shrI haraye namaha comes in chaturthi vibhakti which means> " To/ For Hari. " which is even more better usage than> " Hare Srinivasa " .Firstly if absence of ChaturthI vibhakti itself poses a problem

or it reduces the importance, then that affects Vishnu SahasranAma also! Secondly if Chaturthi vibhakti is needed and a verbis desired by any person, that person can say " harE shrInivasa tubhyaM namaH " . Or say " harE shRinivAsa "

loudly and " tubhyaM namaH " in the mind.If only verb is desired, one can say " harE shRinivAsa nato.asmi " If a kannaDa expression is needed, one may think in theirmind after saying " harE shRinivAsa " , " pAliso nI enna " or

" ninnaDigeraguvenayya " or the like.Even without any of those additions, just the nAmasmaraNe isgood enough too.Regards,Kesava Rao--

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH (jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)

(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent affection to God, undettered by varied frustrations in life, [excelling the

attachment to self, our kindred & other lovable assets] (vairagya), reinforced by [sound knowledge] (jnAna) & solid conviction of His glory & greatness, as the sole independent Power, the abode of all auspicious

attributes, free from foibles. As such, it differs from blind belief & selfish live. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all

spiritual excellences.