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<table title="Thirumangai Alwar" border="0" cellpadding="0" cellspacing="0" width="619"><tbody><tr height="25"><td valign="middle">Thirumangai Alwar </td> </tr> <tr><td colspan="2" border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody></table> Chozha Empire, which is famous for its beauty, in wealth and has multiple small empires (small villages). In that Chozha Empire, a small town by named Thiruvaali Nadu is found. This place is also named as "Thiruvaali Thirunagari". Lots of lakes, small flowers surrounded partks, which can attract the attention of people who sees the villages are found. In that, there was a small village by named "ThirukKuraiyaloor" is found where all Vishnu bhaktas lived and explained the speciality of Sriman Narayanan are found. Aalinaadaar who was the senai Thalaivar (Chief of the army) for Chozha Empire and had a wife by named "Vallitthiru". They both led their life very peacefully and had much bhakti towards Sriman Narayanan. Due to their bhakti and the good life led by the couples, in Nala Varusham (year), Kaarthikai month, in Pournami Thursday - kaarthikai Natshatram (8th century) a child was born to them which is said to be the Hamsam of one of the panja Aayudham, the bow which is called as "The Saarangham". He was named as "Neelan". From the childhood, Neelar was taught with proper education and some sanskrit languages too. Since, he was born in the generation of brave persons, he learnt the art of fighting learnt to use sword, bow and arrow. He also had the capability of leading the four different forces, the elephant, the horse, the chariot and the men forces. On hearing about the capability of both the intelligence in knowledge and the braveness, the chozha king, (the thirumangai Naadu) gave him the position as his head of the forces. At that time, a great poet by the crowned name "Naarkavip perumal" lived. Since, he being a great poet defeated all the others with his poets and at that he heard about Neelan. (Thirumangai mannan). He wanted to test his intelligence, because of this, he asked Neelar to make victory over him. But at the same, Neelar was also equally qualified poet who can fight with the poet through various poems and finally the poet accepted his defeat and from then, Neelar was crowned with the name "Naarkavipperumal" by the Chozha king. Neelar also fought and led the forces on behalf of Chozha Empire and defeated them. For his braveness, the chozha king made him as the king of Aali Nadu, having its capital as "Thirumangai". His fighting nature made all of the enemy kings to think him as "Kaalan" (time which takes all of our lives) and because of this, Neelar was also given the name "Parakaalan". Para kaalar means a person who cannot be reached by anyone and a person who is away from the Kaalan (the time). Inspite of having the name as "Neelar", he was known to the entire chozha naadu, when he became the king of Thirumangai. As a result of this, he was popularly called with the name "Thirumangai Mannan". In that time, in Deva lokam, a deva kanni by named "Sumangali" lived and she is the head of the deva mangais. Once, she wanted to visit the bhoolokam. So, Sumangali along with other deva kanniyars came down to the bhoolokam and first visited to Himalayan Mountain. At that time, kapila munivar was explaining about the beauty and greatness of Sriman Narayanan. Lots of Munivars and people were found around Kapila Munivar. One among the munis, is found ugly and his face and body is found to be damaged. On seeing him, along the deva kanniyars and also Sumangalai commented on him and laughted at him. On seeing the bad character of all the kanniyars and specifically of Sumangali, Kapila munivar got angry on them and gave sumangali a sabham as to born as a normal human and to become the wife to a normal human in the earth. On hearing this, the deva loka Kanniyar's head, sumangali was worried and realised her mistake. She asked Kapila muni to get back the sabham. But on seeing sumangali, as she realised her mistake, Kapila muni told her an alternate way since the given sabham cannot be taken back. Kapila muni explained that the Sabham given to her was due to the fate that's written and she will be got married to a great warrior and an intelligent person, who is said to be the Hamsam of Sriman Narayanan's bow, the Saarngham and he will be king of Thirumangai which is found in Chozha Empire. He also added that his (Thirumangai mannan's) mind is concentrated fully on war and fight and it has to be turned towards her and his mind should be diverted towards the bhakti of Sriman Narayanan. It is done like that, she will be led to the Vinnulagam, finally. On hearing this, Sumangali was so happy. After this, Sumangali along with other kanniyar went to Thirunaangoor and were attracted by a pond covered with Alli flowers. Much attracted by the beauty of the flowers, they all got down into the pond and took bath in that. After realising the time, all the other deva Kanniyars left Sumangali. After for a while, Sumangali searched for her friends and thought the actions that are happening are happening according to her fate and finally she changed into a newborn baby and was found near the alli flowers in the pond. In that place, an excellent doctor was found, who doesn't have a child. Accidentaly, he came along the pond and was happy to find a new born child in the pond. He thought that the God has gifted him with this child and took her to his house. His wife was also happy to see the child and named her as "Kumudha valli" and they took care of her very much. Years past away and one fine day, his father said that Kumudhavalli has attained the age for marriage and asked her about the wish. At that time, she explained her birth secret and explained him that she will be getting married to the Thirumangai Mannan. That's her fate and he will approach her in getting married. As the day passed, Thirumangai Mannan heard about the beauty of Kumudhavalli and thought of meeting her and getting married to her. Soon, he went along with his soldiers to Thirunaagoor on his horse, "Aadan Maa". He sent a message to the Vaithiyan (doctor), father of Kumudhavalli that Thirumangai mannan had come to meet him regarding his daughter's wedding towards him. Kumudhavalli appeared before thirumangai mannan and both of them were attracted towards each other. Kumudhavalli put a condition that if he dedicates his life towards the Emperumaan and he should dedicate himself for doing the service to the bhaktaas of Sri Vishnu, she can marry him. For this conditions and will act according to that. Thirumangai mannan changed himself from the king's character to an ordinary devotee of Sriman Narayanan and smeared Thiruman, Thirunaraiyoor in front of Thriu Naraiyoor Nambi and went towards the Vaithiyar's house. Kumudhavalli also added another wish (fasting) that she has and it is that she has to serve food for 100 bhagavadas (bhaktas) of Sri Vishnu and their feets should be cleaned by water. And that water has to be taken and split over her head. If he agrees for his also, she has no objection of getting married to him. For this condition also, he agreed and consulted proper prohits and fixed a date for their marriage. At last, on a very good day, they both got married. From then, Thirumangai Mannan as given the words that he will dedicate the food for 1008 bhaghavadas daily. As days passed, since he spent lots of money for the food, his wealth started to decrease. As a result of this, he could not pay the Kappam (money that has to be paid by the small kings to the king of the Empire). The Chozha king got angry on him and sent some of his soldiers to ask for it. But, since Parakaalan (Thirumangai mannan) spent lots of money for the Vishnu bhaktaas, he could pay the money to the Chozha Empire. But, at last, the chozha king sent a huge troop towards parakaalan for making a war. But, since he was a very brave man and had enough soldiers, he could not be defeated. But, the king questioned him that inspite of making lot of good thing and making him as a king, the return action performed by him seems to make his mind sorry and he don't want this to happen again. And finally, he warned parakaalan if he fails to pay it, he will be promised. Finally, he thought that he can steal money and products from others and can spend that for satisfying the Vishnu Bhaktas. Sriman Narayanan Emperumaan was very much worried of his divertion of the mind and thought of changing it. As a result of it, Sriman Narayanan along with Nammpiratti, sri Lakshmi in wedding kolam went through the forest, where Thirumangai mannan stopped all the persons who are found wealthy and grabbed their ornaments and Money. Likewise, Sriman Vishnu and Sri Lakshmi who were in the form newly married couples were stopped by Thirumangai mannan and his soldiers. Thirumangai Mannan ordered all of them to give their ornaments and money they have with them. Hearing this, all the persons and also the Maappillai (Sri Vishnu) and Manamagal (Sri Lakshmi) gave their ornaments. Thirumangai mannan checked whether all of theri ornaments are removed but found a Kanaiyaazhi (an ornament are that is weared on the legs) on the right hand of the Maappillai. Parakaalan asked that should be also removed for which the Maappillai said that he could not remove that and he can try if he can do that. Neelan tried to remove that but he could not do that and finally tried to remove it through his teeth, but also he could not do that. He questioned himself that he might be also a brave and strong person like him and from then, he was named with the name "Kaliyan". Since, Kaliyan has a relationship with the thiruvadi of Sriman Narayanan, this action is performed and to explain this to the world only. Since he could not remove the Kanaiyaazhi from his legs, he left that and ordered his main soldier "Thoalavazhakkan" to tie - up all the ornaments and money and get them up. But, he could not lift that sack full of various precious products. Then, Thirumangai mannan tried and he too failed. He got angry of the Maapillai and said that he might have made some Mantram, so that they could not lift that. Sriman Narayanan, who has come in the Maappillai kolam asked Kaliyan to come close to him, so that he can explain the Mantram. The perumal explained the Ashtaakshara Mantram, the light words on his right eyes and thanked the perumal. From then, Thirumangai Mannan is popularly named as "Thirumangai alwar". He finally identified that the maappillai and the Manamagan are none other than the Emperumaan and Sri Lakshmi piratti and enjoyed the meaning of the Mantram. His eyes were flooded in tears and his hands were raised above his head and started to praise the perumal as "Vaadinen; vaadi varunthinen; Manathaar perunthuyar.... and ended with Naadinen; Naadi Naan Kandu konden Narayana Ennum Naamam" and praised about Sriman Narayanan with 10 Paasurams. Finally, on hearing the paasurams, the perumal gave his seva as found along with Sri Lakshmi and on the Garudan and said him to praise about him in all the various sthalams and disappeared. From then, he visited almost to all the 108 Divyadesams and praised and sung various paasurams on him. He wrote 6 prabhandham (ie) Periya Thriumozhi, Thirukkurunthandagam, Thirunedunthandagam, Thiru vezhukootirukkai, Siriya Thrumadal, Periya Thirumadal, which includes total of 1137 paasurams. He also helped in raising the Madhil Suvar (big walls around the temple) of Sri Rangam, Sri Ranganathar temple. He brought the Nammalwar statue (Iympon silai - Statue made up of 5 different kinds of precious ornaments like Gold, Diamonds, etc.) from Azhwar Thirunagari to SriRangam in Maargazhi Month and a 10 day festival is done and after that he is returned back to Azhwar Thirunagari. After Thirumangai Alwar's time the paasurams of other Alwars is done the paarayanam (sung and explained as pagal patthu and Raa patthu utsavam.) Like this, an ordinary person who became a king and turned finally into alwar is best explained through the various aspects in the life of Thirumangai Alwar. Knowing the greatness of Thirumangai Alwar, we can praise him and worship him.

<table title="Thirumangai Alwar" border="0" cellpadding="0" cellspacing="0" width="619"><tbody><tr height="25"><td valign="middle">Thirumangai Alwar </td> </tr> <tr><td colspan="2" border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody></table> Chozha Empire, which is famous for its beauty, in wealth and has multiple small empires (small villages). In that Chozha Empire, a small town by named Thiruvaali Nadu is found. This place is also named as "Thiruvaali Thirunagari". Lots of lakes, small flowers surrounded partks, which can attract the attention of people who sees the villages are found. In that, there was a small village by named "ThirukKuraiyaloor" is found where all Vishnu bhaktas lived and explained the speciality of Sriman Narayanan are found. Aalinaadaar who was the senai Thalaivar (Chief of the army) for Chozha Empire and had a wife by named "Vallitthiru". They both led their life very peacefully and had much bhakti towards Sriman Narayanan. Due to their bhakti and the good life led by the couples, in Nala Varusham (year), Kaarthikai month, in Pournami Thursday - kaarthikai Natshatram (8th century) a child was born to them which is said to be the Hamsam of one of the panja Aayudham, the bow which is called as "The Saarangham". He was named as "Neelan". From the childhood, Neelar was taught with proper education and some sanskrit languages too. Since, he was born in the generation of brave persons, he learnt the art of fighting learnt to use sword, bow and arrow. He also had the capability of leading the four different forces, the elephant, the horse, the chariot and the men forces. On hearing about the capability of both the intelligence in knowledge and the braveness, the chozha king, (the thirumangai Naadu) gave him the position as his head of the forces. At that time, a great poet by the crowned name "Naarkavip perumal" lived. Since, he being a great poet defeated all the others with his poets and at that he heard about Neelan. (Thirumangai mannan). He wanted to test his intelligence, because of this, he asked Neelar to make victory over him. But at the same, Neelar was also equally qualified poet who can fight with the poet through various poems and finally the poet accepted his defeat and from then, Neelar was crowned with the name "Naarkavipperumal" by the Chozha king. Neelar also fought and led the forces on behalf of Chozha Empire and defeated them. For his braveness, the chozha king made him as the king of Aali Nadu, having its capital as "Thirumangai". His fighting nature made all of the enemy kings to think him as "Kaalan" (time which takes all of our lives) and because of this, Neelar was also given the name "Parakaalan". Para kaalar means a person who cannot be reached by anyone and a person who is away from the Kaalan (the time). Inspite of having the name as "Neelar", he was known to the entire chozha naadu, when he became the king of Thirumangai. As a result of this, he was popularly called with the name "Thirumangai Mannan". In that time, in Deva lokam, a deva kanni by named "Sumangali" lived and she is the head of the deva mangais. Once, she wanted to visit the bhoolokam. So, Sumangali along with other deva kanniyars came down to the bhoolokam and first visited to Himalayan Mountain. At that time, kapila munivar was explaining about the beauty and greatness of Sriman Narayanan. Lots of Munivars and people were found around Kapila Munivar. One among the munis, is found ugly and his face and body is found to be damaged. On seeing him, along the deva kanniyars and also Sumangalai commented on him and laughted at him. On seeing the bad character of all the kanniyars and specifically of Sumangali, Kapila munivar got angry on them and gave sumangali a sabham as to born as a normal human and to become the wife to a normal human in the earth. On hearing this, the deva loka Kanniyar's head, sumangali was worried and realised her mistake. She asked Kapila muni to get back the sabham. But on seeing sumangali, as she realised her mistake, Kapila muni told her an alternate way since the given sabham cannot be taken back. Kapila muni explained that the Sabham given to her was due to the fate that's written and she will be got married to a great warrior and an intelligent person, who is said to be the Hamsam of Sriman Narayanan's bow, the Saarngham and he will be king of Thirumangai which is found in Chozha Empire. He also added that his (Thirumangai mannan's) mind is concentrated fully on war and fight and it has to be turned towards her and his mind should be diverted towards the bhakti of Sriman Narayanan. It is done like that, she will be led to the Vinnulagam, finally. On hearing this, Sumangali was so happy. After this, Sumangali along with other kanniyar went to Thirunaangoor and were attracted by a pond covered with Alli flowers. Much attracted by the beauty of the flowers, they all got down into the pond and took bath in that. After realising the time, all the other deva Kanniyars left Sumangali. After for a while, Sumangali searched for her friends and thought the actions that are happening are happening according to her fate and finally she changed into a newborn baby and was found near the alli flowers in the pond. In that place, an excellent doctor was found, who doesn't have a child. Accidentaly, he came along the pond and was happy to find a new born child in the pond. He thought that the God has gifted him with this child and took her to his house. His wife was also happy to see the child and named her as "Kumudha valli" and they took care of her very much. Years past away and one fine day, his father said that Kumudhavalli has attained the age for marriage and asked her about the wish. At that time, she explained her birth secret and explained him that she will be getting married to the Thirumangai Mannan. That's her fate and he will approach her in getting married. As the day passed, Thirumangai Mannan heard about the beauty of Kumudhavalli and thought of meeting her and getting married to her. Soon, he went along with his soldiers to Thirunaagoor on his horse, "Aadan Maa". He sent a message to the Vaithiyan (doctor), father of Kumudhavalli that Thirumangai mannan had come to meet him regarding his daughter's wedding towards him. Kumudhavalli appeared before thirumangai mannan and both of them were attracted towards each other. Kumudhavalli put a condition that if he dedicates his life towards the Emperumaan and he should dedicate himself for doing the service to the bhaktaas of Sri Vishnu, she can marry him. For this conditions and will act according to that. Thirumangai mannan changed himself from the king's character to an ordinary devotee of Sriman Narayanan and smeared Thiruman, Thirunaraiyoor in front of Thriu Naraiyoor Nambi and went towards the Vaithiyar's house. Kumudhavalli also added another wish (fasting) that she has and it is that she has to serve food for 100 bhagavadas (bhaktas) of Sri Vishnu and their feets should be cleaned by water. And that water has to be taken and split over her head. If he agrees for his also, she has no objection of getting married to him. For this condition also, he agreed and consulted proper prohits and fixed a date for their marriage. At last, on a very good day, they both got married. From then, Thirumangai Mannan as given the words that he will dedicate the food for 1008 bhaghavadas daily. As days passed, since he spent lots of money for the food, his wealth started to decrease. As a result of this, he could not pay the Kappam (money that has to be paid by the small kings to the king of the Empire). The Chozha king got angry on him and sent some of his soldiers to ask for it. But, since Parakaalan (Thirumangai mannan) spent lots of money for the Vishnu bhaktaas, he could pay the money to the Chozha Empire. But, at last, the chozha king sent a huge troop towards parakaalan for making a war. But, since he was a very brave man and had enough soldiers, he could not be defeated. But, the king questioned him that inspite of making lot of good thing and making him as a king, the return action performed by him seems to make his mind sorry and he don't want this to happen again. And finally, he warned parakaalan if he fails to pay it, he will be promised. Finally, he thought that he can steal money and products from others and can spend that for satisfying the Vishnu Bhaktas. Sriman Narayanan Emperumaan was very much worried of his divertion of the mind and thought of changing it. As a result of it, Sriman Narayanan along with Nammpiratti, sri Lakshmi in wedding kolam went through the forest, where Thirumangai mannan stopped all the persons who are found wealthy and grabbed their ornaments and Money. Likewise, Sriman Vishnu and Sri Lakshmi who were in the form newly married couples were stopped by Thirumangai mannan and his soldiers. Thirumangai Mannan ordered all of them to give their ornaments and money they have with them. Hearing this, all the persons and also the Maappillai (Sri Vishnu) and Manamagal (Sri Lakshmi) gave their ornaments. Thirumangai mannan checked whether all of theri ornaments are removed but found a Kanaiyaazhi (an ornament are that is weared on the legs) on the right hand of the Maappillai. Parakaalan asked that should be also removed for which the Maappillai said that he could not remove that and he can try if he can do that. Neelan tried to remove that but he could not do that and finally tried to remove it through his teeth, but also he could not do that. He questioned himself that he might be also a brave and strong person like him and from then, he was named with the name "Kaliyan". Since, Kaliyan has a relationship with the thiruvadi of Sriman Narayanan, this action is performed and to explain this to the world only. Since he could not remove the Kanaiyaazhi from his legs, he left that and ordered his main soldier "Thoalavazhakkan" to tie - up all the ornaments and money and get them up. But, he could not lift that sack full of various precious products. Then, Thirumangai mannan tried and he too failed. He got angry of the Maapillai and said that he might have made some Mantram, so that they could not lift that. Sriman Narayanan, who has come in the Maappillai kolam asked Kaliyan to come close to him, so that he can explain the Mantram. The perumal explained the Ashtaakshara Mantram, the light words on his right eyes and thanked the perumal. From then, Thirumangai Mannan is popularly named as "Thirumangai alwar". He finally identified that the maappillai and the Manamagan are none other than the Emperumaan and Sri Lakshmi piratti and enjoyed the meaning of the Mantram. His eyes were flooded in tears and his hands were raised above his head and started to praise the perumal as "Vaadinen; vaadi varunthinen; Manathaar perunthuyar.... and ended with Naadinen; Naadi Naan Kandu konden Narayana Ennum Naamam" and praised about Sriman Narayanan with 10 Paasurams. Finally, on hearing the paasurams, the perumal gave his seva as found along with Sri Lakshmi and on the Garudan and said him to praise about him in all the various sthalams and disappeared. From then, he visited almost to all the 108 Divyadesams and praised and sung various paasurams on him. He wrote 6 prabhandham (ie) Periya Thriumozhi, Thirukkurunthandagam, Thirunedunthandagam, Thiru vezhukootirukkai, Siriya Thrumadal, Periya Thirumadal, which includes total of 1137 paasurams. He also helped in raising the Madhil Suvar (big walls around the temple) of Sri Rangam, Sri Ranganathar temple. He brought the Nammalwar statue (Iympon silai - Statue made up of 5 different kinds of precious ornaments like Gold, Diamonds, etc.) from Azhwar Thirunagari to SriRangam in Maargazhi Month and a 10 day festival is done and after that he is returned back to Azhwar Thirunagari. After Thirumangai Alwar's time the paasurams of other Alwars is done the paarayanam (sung and explained as pagal patthu and Raa patthu utsavam.) Like this, an ordinary person who became a king and turned finally into alwar is best explained through the various aspects in the life of Thirumangai Alwar. Knowing the greatness of Thirumangai Alwar, we can praise him and worship him.

Tripadvibhuti Mahanarayana Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! I am now going to explain the principles behind the “tripat-narayana” philosophy, which, if understood and grasped fully, can cull out and weed all forms of illusory material that surrounds all living in this materialistic world. “OM! The Supreme Being, known as Narayana, desired to create living beings. And out of such desire (or vow), the living force of breath called “prana” stems out from the Supreme Being; the mind (manas) and all other sense organs come into being. Also created along with are the Sky, the Air, the Light, the Water and the Earth, which bears all the beings. Out of Narayana arises the Brahma, the deity who is the creator of all beings; and also the Indra, who is the ruler of all Devas. Out of Him comes Prajapati, the deity who originates and controls the people, as well as the twelve Adityas, eleven Rudras and eight Vasus (various controlling forces mentioned in the Vedas – each concerning a distinct and different force of nature). It is only out of the same Narayana that all Vedas came into existence. Thus, all forces come out of Narayana and also finally merge into Him.” – Thus proclaims one of the Upanishads in the Rig Veda. “Narayanan is ever-present and eternal; He is omnipotent and omnipresent; Brahma, Siva, Indra, all (these deities) are (various forms of) Narayana himself. He indeed, is all forms of time, space and direction. All directions of up, down, sides, in and out are His shadow-cast. All that is existing and the ones to come into existence are Narayana Himself. The Single Supreme Being, devoid of any form of impurity, which cannot be expressed in words, and which is the purest of all pure, is Narayanan. There is nothing above Him and no second power than His. That one who understands this as such becomes (merges with) the Narayana Himself; he becomes (merges with) the Narayana Himself (repeated stress).” – Thus asserts one of the Upanishads in the Yajur Veda. “First utter the syllable “OM”; then utter the words “Namah” and “Narayanaya”. These words respectively are made of one, two and five syllables (as in Sanskrit); thus the entire phrase is made of eight syllables or called as “ashta-aksharam” (ashta-eight; aksharam-syllable). That one who chants this eight-syallable mantra of Narayana, lives long without any disrepute or notoriety; he is blessed with rulership, wealth, cattle and servants and ultimately attains the moksha (or the point of no return) also called as salvation; he attains the moksha (repeated with stress).” – Thus states one of the Upanishads in the Sama Veda. “That blissful Supreme Being (Brahman) which resides within, is of the form of OM or Pranava. The Pranava (OM) is made of A, U and M. That grew in multiples. The blessed one, who recites and chants the syllable OM, he gets rid of all the bindings and bonds of this material world. The one who chants the words “Om Namo Narayanaya” ultimately attains the Vaikunda, the abode of Sri Narayana (or the Heaven – the Home of Salvation). The Vaikunda is not (to be found) anywhere else but in a pure blessed heart, filled with knowledge (spiritual). From there rises an offshoot of light, as bright as a ray of lightning. That ray of light is representative of the various forms of Narayana – called by names such as son of Devaki, the one sweeter than Honey, the one in the form of Brahma, the one with lotus-like eyes, Vishnu (or the savior of all). He resides within all beings, and controls all their activities. He is the form of non-materialistic syllable OM, the Supreme Being.” – Thus states one of the Upanishads in the Atharva Veda. (Having thus known what each of the four Vedas say about Narayana, now let us understand the fruits of chanting His mantra). That one who chants this (mantra) in the morning, destroys all (his) sins committed during the (previous) night. The one who chants this in the evening destroys all sins committed during the day. That one who chants this during mid-day, looking at the Sun, destroys all the five kinds of major and minor sins described as the worst in the Scriptures. He gets all the benefits of having chanted all the Vedas. Ultimately, he merges into and becomes one with the Supreme Being Narayana. OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Tripadvibhuti-Mahanarayanopanishad, as contained in the Atharva-Veda.

Tripadvibhuti Mahanarayana Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! I am now going to explain the principles behind the “tripat-narayana” philosophy, which, if understood and grasped fully, can cull out and weed all forms of illusory material that surrounds all living in this materialistic world. “OM! The Supreme Being, known as Narayana, desired to create living beings. And out of such desire (or vow), the living force of breath called “prana” stems out from the Supreme Being; the mind (manas) and all other sense organs come into being. Also created along with are the Sky, the Air, the Light, the Water and the Earth, which bears all the beings. Out of Narayana arises the Brahma, the deity who is the creator of all beings; and also the Indra, who is the ruler of all Devas. Out of Him comes Prajapati, the deity who originates and controls the people, as well as the twelve Adityas, eleven Rudras and eight Vasus (various controlling forces mentioned in the Vedas – each concerning a distinct and different force of nature). It is only out of the same Narayana that all Vedas came into existence. Thus, all forces come out of Narayana and also finally merge into Him.” – Thus proclaims one of the Upanishads in the Rig Veda. “Narayanan is ever-present and eternal; He is omnipotent and omnipresent; Brahma, Siva, Indra, all (these deities) are (various forms of) Narayana himself. He indeed, is all forms of time, space and direction. All directions of up, down, sides, in and out are His shadow-cast. All that is existing and the ones to come into existence are Narayana Himself. The Single Supreme Being, devoid of any form of impurity, which cannot be expressed in words, and which is the purest of all pure, is Narayanan. There is nothing above Him and no second power than His. That one who understands this as such becomes (merges with) the Narayana Himself; he becomes (merges with) the Narayana Himself (repeated stress).” – Thus asserts one of the Upanishads in the Yajur Veda. “First utter the syllable “OM”; then utter the words “Namah” and “Narayanaya”. These words respectively are made of one, two and five syllables (as in Sanskrit); thus the entire phrase is made of eight syllables or called as “ashta-aksharam” (ashta-eight; aksharam-syllable). That one who chants this eight-syallable mantra of Narayana, lives long without any disrepute or notoriety; he is blessed with rulership, wealth, cattle and servants and ultimately attains the moksha (or the point of no return) also called as salvation; he attains the moksha (repeated with stress).” – Thus states one of the Upanishads in the Sama Veda. “That blissful Supreme Being (Brahman) which resides within, is of the form of OM or Pranava. The Pranava (OM) is made of A, U and M. That grew in multiples. The blessed one, who recites and chants the syllable OM, he gets rid of all the bindings and bonds of this material world. The one who chants the words “Om Namo Narayanaya” ultimately attains the Vaikunda, the abode of Sri Narayana (or the Heaven – the Home of Salvation). The Vaikunda is not (to be found) anywhere else but in a pure blessed heart, filled with knowledge (spiritual). From there rises an offshoot of light, as bright as a ray of lightning. That ray of light is representative of the various forms of Narayana – called by names such as son of Devaki, the one sweeter than Honey, the one in the form of Brahma, the one with lotus-like eyes, Vishnu (or the savior of all). He resides within all beings, and controls all their activities. He is the form of non-materialistic syllable OM, the Supreme Being.” – Thus states one of the Upanishads in the Atharva Veda. (Having thus known what each of the four Vedas say about Narayana, now let us understand the fruits of chanting His mantra). That one who chants this (mantra) in the morning, destroys all (his) sins committed during the (previous) night. The one who chants this in the evening destroys all sins committed during the day. That one who chants this during mid-day, looking at the Sun, destroys all the five kinds of major and minor sins described as the worst in the Scriptures. He gets all the benefits of having chanted all the Vedas. Ultimately, he merges into and becomes one with the Supreme Being Narayana. OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Tripadvibhuti-Mahanarayanopanishad, as contained in the Atharva-Veda.

Tripadvibhuti Mahanarayana Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! I am now going to explain the principles behind the “tripat-narayana” philosophy, which, if understood and grasped fully, can cull out and weed all forms of illusory material that surrounds all living in this materialistic world. “OM! The Supreme Being, known as Narayana, desired to create living beings. And out of such desire (or vow), the living force of breath called “prana” stems out from the Supreme Being; the mind (manas) and all other sense organs come into being. Also created along with are the Sky, the Air, the Light, the Water and the Earth, which bears all the beings. Out of Narayana arises the Brahma, the deity who is the creator of all beings; and also the Indra, who is the ruler of all Devas. Out of Him comes Prajapati, the deity who originates and controls the people, as well as the twelve Adityas, eleven Rudras and eight Vasus (various controlling forces mentioned in the Vedas – each concerning a distinct and different force of nature). It is only out of the same Narayana that all Vedas came into existence. Thus, all forces come out of Narayana and also finally merge into Him.” – Thus proclaims one of the Upanishads in the Rig Veda. “Narayanan is ever-present and eternal; He is omnipotent and omnipresent; Brahma, Siva, Indra, all (these deities) are (various forms of) Narayana himself. He indeed, is all forms of time, space and direction. All directions of up, down, sides, in and out are His shadow-cast. All that is existing and the ones to come into existence are Narayana Himself. The Single Supreme Being, devoid of any form of impurity, which cannot be expressed in words, and which is the purest of all pure, is Narayanan. There is nothing above Him and no second power than His. That one who understands this as such becomes (merges with) the Narayana Himself; he becomes (merges with) the Narayana Himself (repeated stress).” – Thus asserts one of the Upanishads in the Yajur Veda. “First utter the syllable “OM”; then utter the words “Namah” and “Narayanaya”. These words respectively are made of one, two and five syllables (as in Sanskrit); thus the entire phrase is made of eight syllables or called as “ashta-aksharam” (ashta-eight; aksharam-syllable). That one who chants this eight-syallable mantra of Narayana, lives long without any disrepute or notoriety; he is blessed with rulership, wealth, cattle and servants and ultimately attains the moksha (or the point of no return) also called as salvation; he attains the moksha (repeated with stress).” – Thus states one of the Upanishads in the Sama Veda. “That blissful Supreme Being (Brahman) which resides within, is of the form of OM or Pranava. The Pranava (OM) is made of A, U and M. That grew in multiples. The blessed one, who recites and chants the syllable OM, he gets rid of all the bindings and bonds of this material world. The one who chants the words “Om Namo Narayanaya” ultimately attains the Vaikunda, the abode of Sri Narayana (or the Heaven – the Home of Salvation). The Vaikunda is not (to be found) anywhere else but in a pure blessed heart, filled with knowledge (spiritual). From there rises an offshoot of light, as bright as a ray of lightning. That ray of light is representative of the various forms of Narayana – called by names such as son of Devaki, the one sweeter than Honey, the one in the form of Brahma, the one with lotus-like eyes, Vishnu (or the savior of all). He resides within all beings, and controls all their activities. He is the form of non-materialistic syllable OM, the Supreme Being.” – Thus states one of the Upanishads in the Atharva Veda. (Having thus known what each of the four Vedas say about Narayana, now let us understand the fruits of chanting His mantra). That one who chants this (mantra) in the morning, destroys all (his) sins committed during the (previous) night. The one who chants this in the evening destroys all sins committed during the day. That one who chants this during mid-day, looking at the Sun, destroys all the five kinds of major and minor sins described as the worst in the Scriptures. He gets all the benefits of having chanted all the Vedas. Ultimately, he merges into and becomes one with the Supreme Being Narayana. OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Tripadvibhuti-Mahanarayanopanishad, as contained in the Atharva-Veda.

prabhuji namaste, i have sanskrit version only in book. i have online version only in english.

www.vedpuran.com pls visit this and yo ucan download the purana. om namo narayanaya

<TABLE title="Images of Sri Vishnu and other Hindu Gods" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Free Article, Religious Article" vAlign=center>Tirumala Tirupathi Brahmotsavam </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top><!-- Pictures of vishnu--> The Yugam, in which presently we are living, is called as “Kali Yugam”. Other than this Kali Yugam, there are 3 Yugams that we have crossed and they are Kretha, Thretha and Dwapara Yugam. In all these 3 yugams, Sriman Narayanan has taken lots of Avatharams (incarnations) to protect the Dharmam against Adharmam (evil) and protect the life of his bhaktas. Starting from the first Yugam, the Dharmam started to diminish and whenever there is a stage where it cannot survive, Sri Vishnu took the Avatars to root it. Likewise, the Avatars taken by him to root the Dharmam is the great Krishna Avatar. During this Avatar only, Sri Krishnar to Arjunan explained the great and precious “Bhagavath Geethai”. This Geethai is not only explained for Arjuna, Sri Krishnar explains to this entire world, how a person should be & how he should overcome his wicked, jealous, arrogant thinking, his desire, etc. These are some of the characters that will be seen in the minds of the people in Kali Yugam. To take all the people in the Kali Yugam in the right path and motivating the bhakti, Sriman Narayanan has taken the Avathaar as Sri Srinivasar and it is 100% right that we call him as “Kaliyuga Deivam”. <CENTER>“Sriyak Kaanthaaya Kalyana Nithayae Nithayaerthinaam! Sri Venkata Nivaasaya Sri Srinivasaya Mangalam”.</CENTER> The main sthalam of Sri Srinivasar is Tirumala (Tirupathi) and lots of social activities are happening in this great kshetram. This Tirumala has lots of great theerthams (Pushkaranis) within itself like Swami Pushkarani, Brahma theertham, etc., which are said to be so sacred. And another great and special attraction of this Tirumala is the yearly Brahmotsavam for Tirumalaiyappan. This Brahmotsavam is done during the month of Purattasi (Sep – 15 to Oct – 15). The Perumal comes round the temple in Great Vaghanams during this Brahmotsavam. Now let us see about all these Vaghanams. As the startup of the utsavam, first Anguraarpanam is done. And in the evening, Dwajarohanam (Kodi Yeatram) is done. Generally, Dwajarohanam is done during in the early morning time (4.30 to 6.00) but in Tirumala, it is done in the evening time. First day: Sesha Vaghanam: In the night, the perumal is taken round the temple in Sesha Vaghanam along with two pirattis. This Vaghanam is also called as “Pedha Sesha Vaghanam”. It is believed that this Vaghanam is the manifestation of Adiseshan. Second day: Hamsa Vaghanam: This vaghanam proceeds on the second day night. The Hamasavahana signifies purity, and the Hamsa (swan) on it is known to for it is ability to differentiate between good and bad, and said to denote peace. Third day: Simha Vaghanam: The perumal is taken round the temple in Simha Vaghanam in the morning of 3rd day of the Utsavam. This Vaghanam signifies the Strength and power of the Perumal (One among Sri Vishnu's Avathar) Muthu panthal Vaghanam: In the night of the 3rd day, the perumal comes in Muthu Panthal Vaghanam. This is a great seva for all the bhaktas. Fourth day: Kalpaka Viruksham: In the morning of 4th day, the perumal coms in Kalpaka Viruksham. Kalpaka Viruksham is one among the great thing that came out from the ocean and has the tendency to give and bless us with which we ask for. The perumal who comes in this Vaghanam also has the great power and he is the one who protects us in this Kali yugam. So, this is one among the great Vaghanam during the Brahmotsavam. Sarva Bhoopala Vaghanam: This Vaghanam is done during the night of the fourth day. Fifth day: Mohini Thirukkolam: Mohini Avathaar is one among the Avathaar taken by the perumal as a beautiful women to get the Amirtham for the Devars from the Asuras. The Perumal will be dressed very delightly during this thirukkolam and it is one among the beautiful and must see seva in the Brahmotsavam. Garuda Vaghanam: On the fifth day night, the perumal comes round in the great Garuda Vaghanam. During this Vaghanam, the perumal is worn with a precious jewels by named “Makara Kandigai” along with Lakshmi Haaram and lots of precious jewels. And, another speciality is during this Vaghanam, a separate Garland is worn to the perumal which comes from Sri Villiputhur Andal. This is one of the specialities of Garuda Vahanam in Tirumala. Sixth day: Hanumantha Vaghanam: During the 6th day morning, the perumal comes round the temple in Hanumantha Vaghanam. Gaja Vaghanam: And in the evening, Vasantha Utsavam is done for the perumal along with the two pirattis. And after that, the perumal gives his seva on the Yaanai (Elephant) Vaghanam. Seventh day: Surya and Chandra Prabhai: The Perumal rides on Surya prabhai (Sun chariot) on the seventh day of Brahmotsavam. On the 7th day morning, the perumal comes on the Surya Prabhai and in the night, he gives his seva on the Chandra Prabhai. Eighth day: Thiru Ther: (Charriot - Rathotsavam) The eight-day of the Brahmotsavam is one among the special day and during this 8th day the perumal is seen on the ther (the chariot). During this Utsavam, the great 10 paasurams from Periya Thirumozhi is dedicated by the great Vaishnavites infront of the Ezhumalaiyan who is found to be giving his seva in the Thriu Ther. Guthirai (Horse) Vaghanam: The perumal comes round the temple on the Guthirai (horse) Vaghanam on the 8yh day of the Utsavam. Ninth day: Theerthavari: Theerthavari is yet another special utsavam and has a greatness on its own. This theerthavaari is also called as “Chakrasnanam”. During this utsavam, the perumal (Chakkarathalwar is taken as the representative of the perumal) is taken towards Varaha Pushkarani and done Snanam (divine bath) for him and after this the Parayanam of the great thiruvadi mozhi is done. Dujavarohanam: During the 9th day night, Dujavarohanam, (Kodi Iranguthal) is done. After this, the Parayanam of Ramanuja NootruAndhadi is done parayanam. Tenth day: Pushpayagam: On the 10th day, the perumal is decorated with great flowers and the Vaghanam, pushpayagam is also very well decorated. During this utsavam,the thiruvaaradhanai is done for 12 times with those 12 different flowers which is done as the “Prayasitham” (Apologize) that if any “Kaala Niyamam” (mistakes while performing utsavam) is done. Eleventh day: Vidayatri: On the 11th day, Vifsysyti Utsavam is done and this utsavam is called as”Sirama pasiharam”. And during, this Vidayatri Utsavam, Thirumalayappan gives his seva towards Ananthazhwan and the Sri sadari is dedicated stating that he is being blessed by the perumal. So, bhaktas would have now known about the Brahmotsavam's speciality and the various Vaghanams in which the perumal gives his seva. These being a short note on the utsavam, to experience this great utsavam, visit the divine sthalam, Tirumal – Tirupathi and experience the utsavam and also the beauty of the perumal in person. </TD></TR></TBODY></TABLE>

<TABLE title="Images of Sri Vishnu and other Hindu Gods" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Free Article, Religious Article" vAlign=center>Tirumala Tirupathi Brahmotsavam </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top><!-- Pictures of vishnu--> The Yugam, in which presently we are living, is called as “Kali Yugam”. Other than this Kali Yugam, there are 3 Yugams that we have crossed and they are Kretha, Thretha and Dwapara Yugam. In all these 3 yugams, Sriman Narayanan has taken lots of Avatharams (incarnations) to protect the Dharmam against Adharmam (evil) and protect the life of his bhaktas. Starting from the first Yugam, the Dharmam started to diminish and whenever there is a stage where it cannot survive, Sri Vishnu took the Avatars to root it. Likewise, the Avatars taken by him to root the Dharmam is the great Krishna Avatar. During this Avatar only, Sri Krishnar to Arjunan explained the great and precious “Bhagavath Geethai”. This Geethai is not only explained for Arjuna, Sri Krishnar explains to this entire world, how a person should be & how he should overcome his wicked, jealous, arrogant thinking, his desire, etc. These are some of the characters that will be seen in the minds of the people in Kali Yugam. To take all the people in the Kali Yugam in the right path and motivating the bhakti, Sriman Narayanan has taken the Avathaar as Sri Srinivasar and it is 100% right that we call him as “Kaliyuga Deivam”. <CENTER>“Sriyak Kaanthaaya Kalyana Nithayae Nithayaerthinaam! Sri Venkata Nivaasaya Sri Srinivasaya Mangalam”.</CENTER> The main sthalam of Sri Srinivasar is Tirumala (Tirupathi) and lots of social activities are happening in this great kshetram. This Tirumala has lots of great theerthams (Pushkaranis) within itself like Swami Pushkarani, Brahma theertham, etc., which are said to be so sacred. And another great and special attraction of this Tirumala is the yearly Brahmotsavam for Tirumalaiyappan. This Brahmotsavam is done during the month of Purattasi (Sep – 15 to Oct – 15). The Perumal comes round the temple in Great Vaghanams during this Brahmotsavam. Now let us see about all these Vaghanams. As the startup of the utsavam, first Anguraarpanam is done. And in the evening, Dwajarohanam (Kodi Yeatram) is done. Generally, Dwajarohanam is done during in the early morning time (4.30 to 6.00) but in Tirumala, it is done in the evening time. First day: Sesha Vaghanam: In the night, the perumal is taken round the temple in Sesha Vaghanam along with two pirattis. This Vaghanam is also called as “Pedha Sesha Vaghanam”. It is believed that this Vaghanam is the manifestation of Adiseshan. Second day: Hamsa Vaghanam: This vaghanam proceeds on the second day night. The Hamasavahana signifies purity, and the Hamsa (swan) on it is known to for it is ability to differentiate between good and bad, and said to denote peace. Third day: Simha Vaghanam: The perumal is taken round the temple in Simha Vaghanam in the morning of 3rd day of the Utsavam. This Vaghanam signifies the Strength and power of the Perumal (One among Sri Vishnu's Avathar) Muthu panthal Vaghanam: In the night of the 3rd day, the perumal comes in Muthu Panthal Vaghanam. This is a great seva for all the bhaktas. Fourth day: Kalpaka Viruksham: In the morning of 4th day, the perumal coms in Kalpaka Viruksham. Kalpaka Viruksham is one among the great thing that came out from the ocean and has the tendency to give and bless us with which we ask for. The perumal who comes in this Vaghanam also has the great power and he is the one who protects us in this Kali yugam. So, this is one among the great Vaghanam during the Brahmotsavam. Sarva Bhoopala Vaghanam: This Vaghanam is done during the night of the fourth day. Fifth day: Mohini Thirukkolam: Mohini Avathaar is one among the Avathaar taken by the perumal as a beautiful women to get the Amirtham for the Devars from the Asuras. The Perumal will be dressed very delightly during this thirukkolam and it is one among the beautiful and must see seva in the Brahmotsavam. Garuda Vaghanam: On the fifth day night, the perumal comes round in the great Garuda Vaghanam. During this Vaghanam, the perumal is worn with a precious jewels by named “Makara Kandigai” along with Lakshmi Haaram and lots of precious jewels. And, another speciality is during this Vaghanam, a separate Garland is worn to the perumal which comes from Sri Villiputhur Andal. This is one of the specialities of Garuda Vahanam in Tirumala. Sixth day: Hanumantha Vaghanam: During the 6th day morning, the perumal comes round the temple in Hanumantha Vaghanam. Gaja Vaghanam: And in the evening, Vasantha Utsavam is done for the perumal along with the two pirattis. And after that, the perumal gives his seva on the Yaanai (Elephant) Vaghanam. Seventh day: Surya and Chandra Prabhai: The Perumal rides on Surya prabhai (Sun chariot) on the seventh day of Brahmotsavam. On the 7th day morning, the perumal comes on the Surya Prabhai and in the night, he gives his seva on the Chandra Prabhai. Eighth day: Thiru Ther: (Charriot - Rathotsavam) The eight-day of the Brahmotsavam is one among the special day and during this 8th day the perumal is seen on the ther (the chariot). During this Utsavam, the great 10 paasurams from Periya Thirumozhi is dedicated by the great Vaishnavites infront of the Ezhumalaiyan who is found to be giving his seva in the Thriu Ther. Guthirai (Horse) Vaghanam: The perumal comes round the temple on the Guthirai (horse) Vaghanam on the 8yh day of the Utsavam. Ninth day: Theerthavari: Theerthavari is yet another special utsavam and has a greatness on its own. This theerthavaari is also called as “Chakrasnanam”. During this utsavam, the perumal (Chakkarathalwar is taken as the representative of the perumal) is taken towards Varaha Pushkarani and done Snanam (divine bath) for him and after this the Parayanam of the great thiruvadi mozhi is done. Dujavarohanam: During the 9th day night, Dujavarohanam, (Kodi Iranguthal) is done. After this, the Parayanam of Ramanuja NootruAndhadi is done parayanam. Tenth day: Pushpayagam: On the 10th day, the perumal is decorated with great flowers and the Vaghanam, pushpayagam is also very well decorated. During this utsavam,the thiruvaaradhanai is done for 12 times with those 12 different flowers which is done as the “Prayasitham” (Apologize) that if any “Kaala Niyamam” (mistakes while performing utsavam) is done. Eleventh day: Vidayatri: On the 11th day, Vifsysyti Utsavam is done and this utsavam is called as”Sirama pasiharam”. And during, this Vidayatri Utsavam, Thirumalayappan gives his seva towards Ananthazhwan and the Sri sadari is dedicated stating that he is being blessed by the perumal. So, bhaktas would have now known about the Brahmotsavam's speciality and the various Vaghanams in which the perumal gives his seva. These being a short note on the utsavam, to experience this great utsavam, visit the divine sthalam, Tirumal – Tirupathi and experience the utsavam and also the beauty of the perumal in person. </TD></TR></TBODY></TABLE>

<TABLE title="Images of Sri Vishnu and other Hindu Gods" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Free Article, Religious Article" vAlign=center>Tirumala Tirupathi Brahmotsavam </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top><!-- Pictures of vishnu--> The Yugam, in which presently we are living, is called as “Kali Yugam”. Other than this Kali Yugam, there are 3 Yugams that we have crossed and they are Kretha, Thretha and Dwapara Yugam. In all these 3 yugams, Sriman Narayanan has taken lots of Avatharams (incarnations) to protect the Dharmam against Adharmam (evil) and protect the life of his bhaktas. Starting from the first Yugam, the Dharmam started to diminish and whenever there is a stage where it cannot survive, Sri Vishnu took the Avatars to root it. Likewise, the Avatars taken by him to root the Dharmam is the great Krishna Avatar. During this Avatar only, Sri Krishnar to Arjunan explained the great and precious “Bhagavath Geethai”. This Geethai is not only explained for Arjuna, Sri Krishnar explains to this entire world, how a person should be & how he should overcome his wicked, jealous, arrogant thinking, his desire, etc. These are some of the characters that will be seen in the minds of the people in Kali Yugam. To take all the people in the Kali Yugam in the right path and motivating the bhakti, Sriman Narayanan has taken the Avathaar as Sri Srinivasar and it is 100% right that we call him as “Kaliyuga Deivam”. <CENTER>“Sriyak Kaanthaaya Kalyana Nithayae Nithayaerthinaam! Sri Venkata Nivaasaya Sri Srinivasaya Mangalam”.</CENTER> The main sthalam of Sri Srinivasar is Tirumala (Tirupathi) and lots of social activities are happening in this great kshetram. This Tirumala has lots of great theerthams (Pushkaranis) within itself like Swami Pushkarani, Brahma theertham, etc., which are said to be so sacred. And another great and special attraction of this Tirumala is the yearly Brahmotsavam for Tirumalaiyappan. This Brahmotsavam is done during the month of Purattasi (Sep – 15 to Oct – 15). The Perumal comes round the temple in Great Vaghanams during this Brahmotsavam. Now let us see about all these Vaghanams. As the startup of the utsavam, first Anguraarpanam is done. And in the evening, Dwajarohanam (Kodi Yeatram) is done. Generally, Dwajarohanam is done during in the early morning time (4.30 to 6.00) but in Tirumala, it is done in the evening time. First day: Sesha Vaghanam: In the night, the perumal is taken round the temple in Sesha Vaghanam along with two pirattis. This Vaghanam is also called as “Pedha Sesha Vaghanam”. It is believed that this Vaghanam is the manifestation of Adiseshan. Second day: Hamsa Vaghanam: This vaghanam proceeds on the second day night. The Hamasavahana signifies purity, and the Hamsa (swan) on it is known to for it is ability to differentiate between good and bad, and said to denote peace. Third day: Simha Vaghanam: The perumal is taken round the temple in Simha Vaghanam in the morning of 3rd day of the Utsavam. This Vaghanam signifies the Strength and power of the Perumal (One among Sri Vishnu's Avathar) Muthu panthal Vaghanam: In the night of the 3rd day, the perumal comes in Muthu Panthal Vaghanam. This is a great seva for all the bhaktas. Fourth day: Kalpaka Viruksham: In the morning of 4th day, the perumal coms in Kalpaka Viruksham. Kalpaka Viruksham is one among the great thing that came out from the ocean and has the tendency to give and bless us with which we ask for. The perumal who comes in this Vaghanam also has the great power and he is the one who protects us in this Kali yugam. So, this is one among the great Vaghanam during the Brahmotsavam. Sarva Bhoopala Vaghanam: This Vaghanam is done during the night of the fourth day. Fifth day: Mohini Thirukkolam: Mohini Avathaar is one among the Avathaar taken by the perumal as a beautiful women to get the Amirtham for the Devars from the Asuras. The Perumal will be dressed very delightly during this thirukkolam and it is one among the beautiful and must see seva in the Brahmotsavam. Garuda Vaghanam: On the fifth day night, the perumal comes round in the great Garuda Vaghanam. During this Vaghanam, the perumal is worn with a precious jewels by named “Makara Kandigai” along with Lakshmi Haaram and lots of precious jewels. And, another speciality is during this Vaghanam, a separate Garland is worn to the perumal which comes from Sri Villiputhur Andal. This is one of the specialities of Garuda Vahanam in Tirumala. Sixth day: Hanumantha Vaghanam: During the 6th day morning, the perumal comes round the temple in Hanumantha Vaghanam. Gaja Vaghanam: And in the evening, Vasantha Utsavam is done for the perumal along with the two pirattis. And after that, the perumal gives his seva on the Yaanai (Elephant) Vaghanam. Seventh day: Surya and Chandra Prabhai: The Perumal rides on Surya prabhai (Sun chariot) on the seventh day of Brahmotsavam. On the 7th day morning, the perumal comes on the Surya Prabhai and in the night, he gives his seva on the Chandra Prabhai. Eighth day: Thiru Ther: (Charriot - Rathotsavam) The eight-day of the Brahmotsavam is one among the special day and during this 8th day the perumal is seen on the ther (the chariot). During this Utsavam, the great 10 paasurams from Periya Thirumozhi is dedicated by the great Vaishnavites infront of the Ezhumalaiyan who is found to be giving his seva in the Thriu Ther. Guthirai (Horse) Vaghanam: The perumal comes round the temple on the Guthirai (horse) Vaghanam on the 8yh day of the Utsavam. Ninth day: Theerthavari: Theerthavari is yet another special utsavam and has a greatness on its own. This theerthavaari is also called as “Chakrasnanam”. During this utsavam, the perumal (Chakkarathalwar is taken as the representative of the perumal) is taken towards Varaha Pushkarani and done Snanam (divine bath) for him and after this the Parayanam of the great thiruvadi mozhi is done. Dujavarohanam: During the 9th day night, Dujavarohanam, (Kodi Iranguthal) is done. After this, the Parayanam of Ramanuja NootruAndhadi is done parayanam. Tenth day: Pushpayagam: On the 10th day, the perumal is decorated with great flowers and the Vaghanam, pushpayagam is also very well decorated. During this utsavam,the thiruvaaradhanai is done for 12 times with those 12 different flowers which is done as the “Prayasitham” (Apologize) that if any “Kaala Niyamam” (mistakes while performing utsavam) is done. Eleventh day: Vidayatri: On the 11th day, Vifsysyti Utsavam is done and this utsavam is called as”Sirama pasiharam”. And during, this Vidayatri Utsavam, Thirumalayappan gives his seva towards Ananthazhwan and the Sri sadari is dedicated stating that he is being blessed by the perumal. So, bhaktas would have now known about the Brahmotsavam's speciality and the various Vaghanams in which the perumal gives his seva. These being a short note on the utsavam, to experience this great utsavam, visit the divine sthalam, Tirumal – Tirupathi and experience the utsavam and also the beauty of the perumal in person. </TD></TR></TBODY></TABLE>

<TABLE title="About 108 Divyadesams" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Thirukkotiyoor - Sri Uraga Mellanayaan Perumal Temple </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"> </TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Temple Location : About the Temple: This sthalam is one of the divya desam found in Thiruppathoor taluk Ramanathapuram district in Tamil Nadu. 7 miles away from Thiruppathoor, which is found nearer to Melloor and around 70 miles away from Madurai. We can go to this sthalam from Karaikudi also. Lots of bus facility is available. Sthlapuranam : In this sthalam, a Kadambha Maharishi had a big Ashram, where lots of vedas and spiritual teachings are taught and the rishis and the people around the Ashram lived in peace. At that time, an Asuran by named "Hiranyan" gave lots of problems to rishis, devas and all the other people and all of them wanted to find a safest place. They could not protest Hiranyan, since he was very strong and has got lots of soliders, so, the rishis yogis and the Devas thought it is safe to get on to an unreachable place. Thinking Kadambha Maharishi's Ashram might be the safest place, they all seeked the help of Sriman Narayanan to kill him there by retaining the peace, once again. Sriman Narayanan, Lord Brahma all the devas and along with the rishis, discussed about the killing of the Asuran, Hiranyan. And finally after the discussion, Sriman Narayanan decided to the Narahimha avathaar, whose head being the head of the lion and rest of the body as an ordinary human. Since, Hiranyan had got the Varam in such a way that he should not be killed by an ordinary human, Sriman Narayanan has to take this avathaar to destroy and kill him. Since, all the rishis, devas and along with Sriman Narayanan and Lord Brahma met all at one place and discussed, this sthalam is called as "Goshtiyoor". Goshti means all the devas along with Sriman Naryanan grouped together and met in this, sthalam this sthalam is called as "Goshtiyoor" (or) Goshti Kshetram. Kadambha Maharishi had an unlimited bhakti towards both Emperumaan, Sriman Narayanan and as well as Lord Shivan. In thirukkarambanoor, he did the tapas towards the Emperumaan and in Nagapattnam, towards Lord Shiva and got his Mukti, worshipped all the Mum - Moorthies in this sthalam. When knowing about the sthalapuranam of Thirugoshtiyoor, an another peculiar issue has to be explained which deals witht he story of Sri Ramanujar and Thirugostiyoor Nambi. Thriugostiyoor is the birth place of Thirugostiyoor Nambi, who is also named as "Selva Nambi". He was the guru of Sri Ramanujar, who was preached with the "Ashtakshara Mantram". But, the way he was taught the Ashtakshara Mantram was one of main issue that has to be explained. Selva Nambi ordered Sri Ramanujar to do the fasting in this sthalam. Having crossed the age of 60, to get the Mantram, he followed the order of Selva Nambi. He took only water as his food and one fine day, he was preached witht he Ashtakshara Mantram for which he was waiting for. But, he was ordered by Selva Nambi that the Mantram should not be published to any one and it should be kept secret. But on hearing the Mantram, he thought it is not only a secret thing that is helpful and useful for him only, but it should be made public to all and it should be useful for all the other people. As a result of his thought, he went straight to the temple of Sowmya Narayana perumal and stood on the huge walls of it and all of the village people to gather. And once all the people gathered, he loudly pronounced the Ashtakshara Mantram, which is said to sacred and explained it to all. He also asked them to repeat it. On hearing this, Selva Nambi got angry on Sri Ramanujar since he has not obeyed his words and has broken the promise that he had given to him. Then, he called up Sri Ramanujar and said that having broken the promise, he will have to pay for the mistake, and as a result, he will be going to the hell. But before that, Thirugoshtiyoor Nambi (Selva Nambi) wanted to know the reason why he made the Ashtakshara Mantram so public? But, Sri Ramanujar aswered that in this world, all the things belongs to Sriman Naryanan and no other thing should be kept scret (or) themselves but it should be used to others. As the same way, on explaining the Mantram to all, it might help them from many things and because of this reason only, he answered that he publicised the Mantram. On hearing this from Sri Ramanujar, Selva Nambi realised how his mind was narrowed and felt for it. But, at the same time he was attracted by the thinking of Sri Ramanujar towards humanity and vaishnavism. As a result of it, Selva Nambi called Sri Ramanujar as his Emperumaanar. We can find two separate statues that is made of bronze for Thirugoshtiyoor Nambi and Sri Ramanujar in this temple. After hearing the story of Sri Ramanujar and Selva Nambi and also the Sthalapuranam, let us know about the temple. On reaching the temple, one can see the Vimaanam which is very big and widely spread. On entering the temple is the mandapam named "Thirumaamani Mandapam", where Lord Shiva gives his seva as "Sarabeshwarar". He originated on his own (Suyambhu) and as a result of not caring properly, it was in the damaged condition. On the south direction of the Mandapam, a separate sannadhi for Lord Narasimhar and on the North side, a separate sannadhi for Sri Ramar are found. It is said that in front of this Narasimhar sannadhi only, Sri Ramanujar was taught the "Ashtakshara Mantram" from selva Nambi. In the upper tier, we can find Moolavar, "Thiru paarkadal Nathan" also named as "Uraga Mellanayaan" (or) Sthiti Narayanan is found in Veetrirundha thirukkolam and on the either side of him is periya and Bhoomi piratti are found. It is said that utsavar, Sowmya Narayana perumal and other 3 pirattiyaar's idols are given by Indiran to Kadambha Maharishi. On the south side of Ashtanga vimaanam, a separate sannadhi for Thirumaa magal Naachiyaar and on the North side, there is a separate sannadhi for Sri Aandal is found. In the middle thalam (or) tier, we can see Nindra Narayanan along with Periya piratti and Bhoomi piratti in Nindra Kolam and he is also named as "Upendran". Here, we can find lots of various architectural works pertaining to the Indra Loka scenes and saptha rishis. Lots of Painting and artistic works like Desavathaaram, devas, Munis and suriyan and Alwars are found. On the outer pragaram on the North side, there are two sculptures of Narasimhar is found, which explains the Hiranya Vadham (Killing of Hiranyan). But, initially one of the statue is kept in Narasimhar sannadhi in the first tier and another one is Sri Ramar Sannadhi. But, it is said that on seeing the statues of Ugraha Narasimhar, people are frightened, so later these two statues are kept close to the paramapadha vaasal (entrance). Udayavar, Emperumaanar Sri Ramanujar statue is found on the top of the Vimaanam facing the village and this sthalam is so called as "Dhvayam (two) vilaindha thirupadhi". This sthalam explains all the necessary actions (or) moral to the people of the world. No one can destroy the enemy as a single person, but if as a team, we can achieve anything and it is well explained by the action performed by Sriman Narayanan to get the divine nector for the devas. And another incident is the action performed by Sri Ramanujar by explaining the Ashtakshara Mantram to the world. As an extension of this, Udayavr Sri Ramanujar who is the hamsam of Aadhiseshan, is serving as the bed for the Emperumaan. Moolavar and Thaayar: The Moolavar of this sthalam is Sri Uraga Mellanayaan. He gave his prathyaksham for Kadambha Maharishi and Indiran. Moolavar in kidantha (sleeping) thirukkolam and in Bhujanga sayanam facing his thirumugham along the east direction. Thaayar: The thaayar of the sthalam is Thirumagal Naachiyaar and has her own separate sannadhi. Utsavar: The Utsavar of this temple is Sri Sowmya Narayana Perumal and he is also named as "Madhavan". Utsavar is found in Nindra thirukkolam and giving his seva to the bhaktas. Mangalasasanam: Nammalwar - 10 paasurams. Periyalwar - 21 paasurams. Thirumangaialwar - 13 paasurams. Bhoodathalwar - 2 Paasurams. Peiyalwar - 1 Paasuram. Thirumazhisaialwar - 1 Paasuram. Total - 48 Paasurams. Pushkarani: Deva Pushkarani Thiruppaarkadal. Vimanam: Ashtaanga vimanam. This kind of vimaanam is a rare one that is found only in few sthalams like koodal Azhager temple in Madurai, Vaikunda perumal koil in Kanchipuram and in Thirupporur. Ashta means Eight and 8 vimaanams are found on 4 sides (2 each) of the temple. </TD></TR></TBODY></TABLE>

Muktika Upanishad Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-i-1-6. In the beautiful city of Ayodhya, in the centre of a pavilion set with gems, together with Sita, Bharata, Lakshmana and Satrughna, was Rama seated, glorified day and night by sages like Sanaka, Vasistha and Suka as well as other devotees, unchanging witness of thousands of modifications of the intellect, delighted in contemplating his own form. At the end of this Samadhi, Hanuman asked with devotion, ‘O Rama, you are the supreme being, of the nature of Sat, Chid and Ananda. I desire to know your nature truly for liberation. Please tell me how I can be released from bondage without strain. I-i-7-14. Rama: Well asked. I shall tell you. I am well established in Vedanta. Hanuman: What is Vedanta and where is it ? Rama: The Vedas in all their great extent are my breath, Vedanta is well grounded in them, like oil in sesamum. Hanuman: How many are the Vedas and how many branches do they have ? Of these what are the Upanishads ? Rama: Vedas are four, Rig-Veda etc., many branches and Upanishads exist in them. Rig-Veda has 21 branches and Yajus has 109. Sama has 1000 and Atharva has 50. Each branch has one Upanishad. Even by reading one verse of them with devotion, one gets the status of union with me, hard to get even by sages. I-i-15-17. Hanuman: Rama, sages speak differently: some say there is only one kind of liberation. Others say it can be got by worshipping your name and by the Taraka mantra at Kashi. Others speak of Sankhya-Yoga and Bhakti-Yoga, the enquiry into Vedanta-Vakyas etc. I-i-18-23. Rama: Liberation is of four kinds: Salokya etc. But the only real type is Kaivalya. Anybody even though leading a wicked life, attains Salokya, not other worlds, by worshipping my name. Dying in the sacred Brahmanala in Kashi, he will get the Taraka-mantra and also liberation, without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter the Taraka-mantra in his right ear. He gets Sarupya with me as his sins are washed away. The same is called Salokya and Sarupya. Persevering in good conduct, with mind fixed upon me, loving me as the Self of all, the twice-born gets nearer to me – This is called the three forms of liberation. Salokya, Sarupya and Samipya. I-i-24-25. Meditating on my eternal form as prescribed by the Teacher, one will surely achieve identity with me like the insects changing into the bee. This alone is the liberation of identity (Sayujya) yielding the bliss of Brahman. All these four kinds of Mukti will be got by worshipping Me. I-i-26-29. But by what means is the Kaivalya kind of Moksha got ? The Mandukya is enough; if knowledge is not got from it, then study the Ten Upanishads. Getting knowledge very soon, you will reach my abode. If certainty is not got even then, study the 32 Upanishads and stop. If desiring Moksha without the body, read the 108 Upanishads. Hear their order. I-i-30-39. 1. Isa 2. Kena 3. Katha 4. Prasna 5. Munda 6. Mandukya 7. Taittiri 8. Aitareya 9. Chandogya 10. Brihadaranyaka 11. Brahma 12. Kaivalya 13. Jabala 14. Svetasva 15. Hamsa 16. Aruni 17. Garbha 18. Narayana 19. Paramahamsa 20. Amritabindu 21. Amritanada 22. Atahrvasirah 23. Atharvasikha 24. Maitrayini 25. Kaushitakibrahmana 26. Brihajjabala 27. Nrisimhatapini 28. Kalagnirudra 29. Maitreya 30. Subala 31. Kshurika 32. Mantrika 33. Sarvasara 34. Niralamba 35. Sukarahasya 36. Vajrasuchika 37. Tejobindu 38. Nadabindu 39. Dhyanabindu 40. Brahmavidya 41. Yogatattva 42. Atmabodha 43. Naradaparivrajaka 44. Trisikhi 45. Sita 46. Yogachudamani 47. Nirvana 48. Mandalabrahmana 49. Dakshinamurti 50. Sarabha 51. Skanda 52. Tripadvibhuti-Mahanarayana 53. Advayataraka 54. Ramarahasya 55. Ramatapani 56. Vasudeva 57. Mudgala 58. Sandilya 59. Paingala 60. Bhiksu 61. Mahat 62. Sariraka 63. Yogasikha 64. Turiyatita 65. Sannyasa 66. Paramahamsaparivrajaka 67. Akshamalika 68. Avyakta 69. Ekakshara 70. Annapurna 71. Surya 72. Akshi 73. Adhyatma 74. Kundika 75. Savitri 76. Atma 77. Pasupata 78. Parabrahma 79. Avadhutaka 80. Tripuratapini 81. Devi 82. Tripura 83. Katharudra 84. Bhavana 85. Rudrahridaya 86. Yoga-kundali 87. Bhasma 88. Rudraksha 89. Ganapati 90. Darsana 91. Tarasara 92. Mahavakya 93. Panchabrahma 94. Pranagnihotra 95. Gopalatapini 96. Krishna 97. Yajnavalkya 98. Varaha 99. Satyayani 100. Hayagriva 101. Dattatreya 102. Garuda 103. Kalisamtarana 104. Jabali 105. Saubhagyalakshmi 106. Sarasvatirahasya 107. Bahvricha 108. Muktika I-i-40-43. These destroy three kinds of Bhavana (regarding) body, senses and mind respectively as identified with Atman. The best of Brahmanas will become Jivanmuktas if they study upto the destruction of Prarabdha, these 108 Upanishads from a Guru along with the Shanti-pada. Then, in course of time they will get Vedeha-mukti, surely. I-i-44-52. These 108 are the essence of all Upanishads and can cut away all sins by merely hearing once. These cause release whether read with or without knowledge. One may give away a kingdom, wealth etc., to one who asks, but not these 108 to just anyone – to an unbeliever (nastika), ungrateful, of bad conduct, one against devotion to me, deluded by wrong scripture or lacking devotion to the Guru. But they shall be taught to one devoted to service, devotee, of good conduct, birth and wisdom. He should be well tested. A Rik verse on this: the goddess of knowledge came to a Brahmana and said ‘Protect me, I am your treasure, do not teach me to one who is jealous, dishonest and deceitful – then I shall powerful, but give it to one who is learned, careful, wise and celibate, after examining him’. I-ii-1. Then Maruti asked Sri Ramachandra thus: Please relate to me separately the Shanti-mantras of the different Vedas, Rig etc. Sri Rama then said: "My speech rests on my mind … " [Vanme-Manasi….]. This is the Shanti-mantra of the following ten Upanishads forming part of the Rig-Veda: 1. Aitareya 2. Kaushitakibrahmana 3. Nadabindu 4. Atmabodha 5. Nirvana 6. Mudgala 7. Akshamalika 8. Tripura 9. Saubhagyalakshmi 10. Bahvricha I-ii-2. "That (which lies beyond) is full" [Purnamada ….] – and so on: This is the Shanti-mantra of the following Nineteen Upanishads, forming part of the Sukla-Yajur-Veda: 1. Isavasya 2. Brihadaranyaka 3. Jabala 4. Hamsa 5. Paramahamsa 6. Subala 7. Mantrika 8. Niralamba 9. Trisikhibrahmana 10. Mandalabrahmana 11. Advayataraka 12. Paingala 13. Bhiksu 14. Turiyatita 15. Adhyatma 16. Tarasara 17. Yajnavalkya 18. Satyayani 19. Muktika I-ii-3. "May (the Brahman of the Upanishads) protect us both" [sahanavavatu …] – and so on: This is the Shanti-mantra of the following Thirty-Two Upanishads, forming part of the Krishna-Yajur-Veda: 1. Kathavalli 2. Taittiriyaka 3. Brahma 4. Kaivalya 5. Svetasvatara 5. Garbha 6. Narayana 7. Amritabindu 8. Amritanada 9. Kalagnirudra 10. Kshurika 11. Sarvasara 12. Sukarahasya 13. Tejobindu 14. Dhyanabindu 15. Brahmavidya 16. Yogatattva 17. Dakshinamurti 18. Skanda 19. Sariraka 20. Yogasikha 21. Ekakshara 22. Akshi 23. Avadhuta 24. Katharudra 25. Rudrahridaya 26. Yoga-kundalini 27. Panchabrahma 28. Pranagnihotra 29. Varaha 30. Kalisamtarana 31. Sarasvatirahasya I-ii-4. "May the unseen powers nourish" [Apyayantu ….] – and so on: This is the Shanti-mantra of the following Sixteen Upanishads forming part of the Sama-Veda: 1. Kena 2. Chandogya 3. Aruni 4. Maitrayani 5. Maitreya 6. Vajrasuchika 7. Yogachudamani 8. Vasudeva 9. Mahat 10. Sannyasa 11. Avyakta 12. Kundika 13. Savitri 14. Rudrakshajabala 15. Darsana 16. Jabali I-ii-5. "May we hear with our ears the auspicious truths of the Vedanta" [bhadram-Karnebhih…] – and so on: This is the Shanti-mantra of the following Thirty-One Upanishads of the Atharva-Veda: 1. Prasna 2. Mundaka 3. Mandukya 4. Atahrvasiras 5. Atharvasikha 6. Brihajjabala 7. Nrisimhatapini (Purvottara) 8. Naradaparivrajaka 9. Sita 10. Sarabha 11. Tripadvibhuti-Mahanarayana 12. Ramarahasya 13. Ramatapini (Purvottara) 14. Sandilya 15. Paramahamsaparivrajaka 16. Annapurna 17. Surya 18. Atma 19. Pasupatabrahmana 20. Parabrahma 21. Tripuratapini 22. Devi 23. Bhavana 24. Bhasmajabala 25. Ganapati 26. Mahavakya 27. Gopalatapini (Purvottara) 28. Krishna 29. Hayagriva 30. Dattatreya 31. Garuda I-ii-6. Men who are seekers after Liberation and well-equipped with the four requisite means ! Approach properly, with gifts in the hands, a good teacher who is dedicated, belonging to a good family, well-versed in the Vedas, interested in the scriptures, of good quality, straightforward, interested in the welfare of all creatures, compassionate and learn in the prescribed manner the one hundred and eight Upanishads; study them through listening, reflection and deep absorption continuously; the accumulated Karmas will be dissolved, the three kinds of bodies (gross, subtle and causal) are abandoned and like the ether of the pot when released from its Upadhi, rise to the level of fullness called Videha-mukti. This indeed is the Absolute Liberation (Kaivalya-mukti). That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth. And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad. II-i-1. Then Hanuman asked Ramachandra: What is this Jivanmukti, Videha-mukti ? What is the authority, means of success and purpose ? Rama said: For a person there is bondage from doer-ship, enjoyer-ship, pleasure, pain etc., -- their prevention is liberation in the body. Videha-mukti (liberation without the body) is from the destruction of Prarabdha (operative) karma, like the space in a pot released from the conditioning (enclosing) pot. For both the authority is the 108 Upanishads. The purpose is eternal happiness through the stopping of the misery of doer-ship etc. This can be achieved by human effort just as a son is got by putra-kama sacrifice, wealth by trade etc., and heaven by jyotistoma. II-ii-1-9. There are these verses: Human effort is said to be of the two kinds: For and against the Shastras – the former gives disaster, the latter the ultimate reality. True knowledge does not come to one from latent impressions through the world, Shastras and the body. Such impressions are two-fold: good and bad; if you are induced by the good, you shall reach me gradually but quickly; the bad ones involved lead to trouble and should be overcome with effort. The river of impression flowing through good and bad paths, must be turned into the good path with human effort – One should fondle the mind-child with human effort. When by means of practice, good impressions arise, then the practice has been fruitful. Even when this is in doubt, practice only the good tendencies – there shall be no fault. II-ii-10-15. The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit. If not practised together, there will be no success even after hundreds of years, like mantras which are scattered. When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk. The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice. So avoid desire of enjoyment as a distance with effort and practise the three. II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly. II-ii-17-18. When impressions die out, the mind becomes put out like a lamp. Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss. II-ii-19-23. Whether he concentrates on actions or not, when he avoids all the desires of the heart, he is doubtlessly liberated. He has nothing to gain from action or inaction. If his mind is not freed from impressions even Samadhi and Japa cannot give fruit. The highest place cannot be got without silence free from impressions. Sense organs like the eye go towards external objects without voluntary impression but because of the latent impression just as the eye falls voluntarily without attachment on external objects, so the man of wisdom operates in work. II-ii-24-31. The sages know that Vasana comprises all objects generated by creative faculty of the mind in attaining or avoiding them. The very unsteady mind which is the cause of birth, old age and death is generated by desire for objects in excess. By the influence of Vasana there is the pulsation of Prana, from it comes Vasana (again) like seed and sprout. For the tree of the human mind, the pulsation and Vasana are two seeds – when one dies both die. Latent impressions stop operating through detached behaviour, avoidance of worldly thought and realization that the body is mortal. The mind becomes non-mind by giving up Vasanas. When the mind does not think, then arises mindlessness giving great peace; so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher, Shastra and other sources. Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions. II-ii-32-37. In a Jivanmukta the destruction of the mind is with form – in a Videhamukta it is formless – when you achieve it, the mind with qualities like friendliness will surely attain peace. The mind of the Jivanmukta has no rebirth. The mind is the root of the tree of Samsara which has thousands of sprouts, branches, fruits etc. I take the mind to be nothing but construction; make it dry in such a way that the tree also is dried up. II-ii-38-47. There is only one means for overpowering mind. Shooting up of one’s mind is one’s undoing, its destruction is good fortune. The mind of the knower is destroyed, it is a chain for the ignorant. As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night. The impressions of enjoyment die, like lotus in winter, for one whose mental pride is reduced and the senses – the enemies – are defeated. One should at first conquer the mind, hands locked in hands, teeth set on teeth and limbs subdued. The mind cannot be conquered without defectless reasoning (methods) by merely sitting, just as an elephant in rut without a goad. The reasons (methods) well-nourished in mind-conquest are knowledge of Vedanta, contact with good people, giving up impressions and stopping of the pulsation of Prana. Those who ignore these and control the mind by force, throw away the lamp and search in darkness by means of soot, also (try to) bind an elephant in rut by lotus fibre. II-ii-48-50. The tree of mind, bearing the weight of the creepers of thought, has two seeds: the pulsation of Prana and strong impressions. All pervasive consciousness is shaken by the pulsation of Prana – In contrast, by means of concentration the knowledge arises. The Dhyana, its means, is now imparted. Dissolving thought totally in the reverse order, think only of the remaining pure consciousness. II-ii-51-56. After the Apana sets and before Prana arises in the heart, there exists the state of Kumbhaka (immobility) experienced by Yogins. Kumbhaka in the external form is the fullness of Prana after in-breath disappears and out-breath arises. By repeatedly practising meditation of Brahman without ego, Samprajnata Samadhi will be got. The Asamprajnata Samadhi, loved by Yogins, is (from) the mind giving great bliss after (all) the mental modifications (thoughts) die away. It is valued by sages, being the spirit devoid of the light (of ego), of the mind (of dream) and of the intellect (in deep sleep). This concentration is other than what is not Brahman. Full above, below and in the middle the essence of goodness – this state, prescribed by the Upanishads, is the ultimate reality. II-ii-57-60. Latent impression is that unexamined grasping of objects by persistent imagination. What one brings into being, through intense dispassion by one’s self, is realized quickly, devoid of opposite impressions. Influenced by impressions, a person looks upon those things as reality by the peculiarity of the impressions, the ignorant person sees the spirit wrongly though it does not lose its own nature. II-ii-61-68. The impure impression binds, the pure destroys birth. The impure one is solid ignorance and ego, causes rebirth. The restful state is like the roasted seed, giving up the (sprout of) rebirth. Can the inner light be sought with chewing the cud of many Shastras, uselessly ? One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food. If a person does not get detachment by the bad smell of his own body, what other cause of detachment can be taught ? The body is very impure – the soul is pure. When one knows the difference, what purification need be prescribed ? Bondage is by impressions, Moksha is their destruction – you give them up as well as the desire for Moksha. II-ii-69-71. Give up mental impressions of objects and cultivate pure impressions like friendship; then, discarding even these while acting according to them, putting down all desires, have only the impression of consciousness. Give up these too along with mind and intellect; concentrate only on me. II-ii-72-77. Contemplate me as devoid of sound, touch, form, taste and smell, eternal, indestructible, without name and family, destroying all suffering, the nature of vision like the sky, the one syllable Om, unsmearing though omnipresent, unique, without bondage, forward, across, above, below, I fill ever place. Unborn, ageless, shining by myself, not the cause nor effect, ever contented when the body dies away, giving up the state of Jivanmukta, one enter the Videhamukti stage. So says the Rik: That supreme place of Vishnu the sages see ever – like an eye extended in heaven. The wise and awakened persons, free from emotions, keep it alight. Om – This is the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Muktikopanishad belonging to the Sukla-Yajur-Veda.

Muktika Upanishad Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-i-1-6. In the beautiful city of Ayodhya, in the centre of a pavilion set with gems, together with Sita, Bharata, Lakshmana and Satrughna, was Rama seated, glorified day and night by sages like Sanaka, Vasistha and Suka as well as other devotees, unchanging witness of thousands of modifications of the intellect, delighted in contemplating his own form. At the end of this Samadhi, Hanuman asked with devotion, ‘O Rama, you are the supreme being, of the nature of Sat, Chid and Ananda. I desire to know your nature truly for liberation. Please tell me how I can be released from bondage without strain. I-i-7-14. Rama: Well asked. I shall tell you. I am well established in Vedanta. Hanuman: What is Vedanta and where is it ? Rama: The Vedas in all their great extent are my breath, Vedanta is well grounded in them, like oil in sesamum. Hanuman: How many are the Vedas and how many branches do they have ? Of these what are the Upanishads ? Rama: Vedas are four, Rig-Veda etc., many branches and Upanishads exist in them. Rig-Veda has 21 branches and Yajus has 109. Sama has 1000 and Atharva has 50. Each branch has one Upanishad. Even by reading one verse of them with devotion, one gets the status of union with me, hard to get even by sages. I-i-15-17. Hanuman: Rama, sages speak differently: some say there is only one kind of liberation. Others say it can be got by worshipping your name and by the Taraka mantra at Kashi. Others speak of Sankhya-Yoga and Bhakti-Yoga, the enquiry into Vedanta-Vakyas etc. I-i-18-23. Rama: Liberation is of four kinds: Salokya etc. But the only real type is Kaivalya. Anybody even though leading a wicked life, attains Salokya, not other worlds, by worshipping my name. Dying in the sacred Brahmanala in Kashi, he will get the Taraka-mantra and also liberation, without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter the Taraka-mantra in his right ear. He gets Sarupya with me as his sins are washed away. The same is called Salokya and Sarupya. Persevering in good conduct, with mind fixed upon me, loving me as the Self of all, the twice-born gets nearer to me – This is called the three forms of liberation. Salokya, Sarupya and Samipya. I-i-24-25. Meditating on my eternal form as prescribed by the Teacher, one will surely achieve identity with me like the insects changing into the bee. This alone is the liberation of identity (Sayujya) yielding the bliss of Brahman. All these four kinds of Mukti will be got by worshipping Me. I-i-26-29. But by what means is the Kaivalya kind of Moksha got ? The Mandukya is enough; if knowledge is not got from it, then study the Ten Upanishads. Getting knowledge very soon, you will reach my abode. If certainty is not got even then, study the 32 Upanishads and stop. If desiring Moksha without the body, read the 108 Upanishads. Hear their order. I-i-30-39. 1. Isa 2. Kena 3. Katha 4. Prasna 5. Munda 6. Mandukya 7. Taittiri 8. Aitareya 9. Chandogya 10. Brihadaranyaka 11. Brahma 12. Kaivalya 13. Jabala 14. Svetasva 15. Hamsa 16. Aruni 17. Garbha 18. Narayana 19. Paramahamsa 20. Amritabindu 21. Amritanada 22. Atahrvasirah 23. Atharvasikha 24. Maitrayini 25. Kaushitakibrahmana 26. Brihajjabala 27. Nrisimhatapini 28. Kalagnirudra 29. Maitreya 30. Subala 31. Kshurika 32. Mantrika 33. Sarvasara 34. Niralamba 35. Sukarahasya 36. Vajrasuchika 37. Tejobindu 38. Nadabindu 39. Dhyanabindu 40. Brahmavidya 41. Yogatattva 42. Atmabodha 43. Naradaparivrajaka 44. Trisikhi 45. Sita 46. Yogachudamani 47. Nirvana 48. Mandalabrahmana 49. Dakshinamurti 50. Sarabha 51. Skanda 52. Tripadvibhuti-Mahanarayana 53. Advayataraka 54. Ramarahasya 55. Ramatapani 56. Vasudeva 57. Mudgala 58. Sandilya 59. Paingala 60. Bhiksu 61. Mahat 62. Sariraka 63. Yogasikha 64. Turiyatita 65. Sannyasa 66. Paramahamsaparivrajaka 67. Akshamalika 68. Avyakta 69. Ekakshara 70. Annapurna 71. Surya 72. Akshi 73. Adhyatma 74. Kundika 75. Savitri 76. Atma 77. Pasupata 78. Parabrahma 79. Avadhutaka 80. Tripuratapini 81. Devi 82. Tripura 83. Katharudra 84. Bhavana 85. Rudrahridaya 86. Yoga-kundali 87. Bhasma 88. Rudraksha 89. Ganapati 90. Darsana 91. Tarasara 92. Mahavakya 93. Panchabrahma 94. Pranagnihotra 95. Gopalatapini 96. Krishna 97. Yajnavalkya 98. Varaha 99. Satyayani 100. Hayagriva 101. Dattatreya 102. Garuda 103. Kalisamtarana 104. Jabali 105. Saubhagyalakshmi 106. Sarasvatirahasya 107. Bahvricha 108. Muktika I-i-40-43. These destroy three kinds of Bhavana (regarding) body, senses and mind respectively as identified with Atman. The best of Brahmanas will become Jivanmuktas if they study upto the destruction of Prarabdha, these 108 Upanishads from a Guru along with the Shanti-pada. Then, in course of time they will get Vedeha-mukti, surely. I-i-44-52. These 108 are the essence of all Upanishads and can cut away all sins by merely hearing once. These cause release whether read with or without knowledge. One may give away a kingdom, wealth etc., to one who asks, but not these 108 to just anyone – to an unbeliever (nastika), ungrateful, of bad conduct, one against devotion to me, deluded by wrong scripture or lacking devotion to the Guru. But they shall be taught to one devoted to service, devotee, of good conduct, birth and wisdom. He should be well tested. A Rik verse on this: the goddess of knowledge came to a Brahmana and said ‘Protect me, I am your treasure, do not teach me to one who is jealous, dishonest and deceitful – then I shall powerful, but give it to one who is learned, careful, wise and celibate, after examining him’. I-ii-1. Then Maruti asked Sri Ramachandra thus: Please relate to me separately the Shanti-mantras of the different Vedas, Rig etc. Sri Rama then said: "My speech rests on my mind … " [Vanme-Manasi….]. This is the Shanti-mantra of the following ten Upanishads forming part of the Rig-Veda: 1. Aitareya 2. Kaushitakibrahmana 3. Nadabindu 4. Atmabodha 5. Nirvana 6. Mudgala 7. Akshamalika 8. Tripura 9. Saubhagyalakshmi 10. Bahvricha I-ii-2. "That (which lies beyond) is full" [Purnamada ….] – and so on: This is the Shanti-mantra of the following Nineteen Upanishads, forming part of the Sukla-Yajur-Veda: 1. Isavasya 2. Brihadaranyaka 3. Jabala 4. Hamsa 5. Paramahamsa 6. Subala 7. Mantrika 8. Niralamba 9. Trisikhibrahmana 10. Mandalabrahmana 11. Advayataraka 12. Paingala 13. Bhiksu 14. Turiyatita 15. Adhyatma 16. Tarasara 17. Yajnavalkya 18. Satyayani 19. Muktika I-ii-3. "May (the Brahman of the Upanishads) protect us both" [sahanavavatu …] – and so on: This is the Shanti-mantra of the following Thirty-Two Upanishads, forming part of the Krishna-Yajur-Veda: 1. Kathavalli 2. Taittiriyaka 3. Brahma 4. Kaivalya 5. Svetasvatara 5. Garbha 6. Narayana 7. Amritabindu 8. Amritanada 9. Kalagnirudra 10. Kshurika 11. Sarvasara 12. Sukarahasya 13. Tejobindu 14. Dhyanabindu 15. Brahmavidya 16. Yogatattva 17. Dakshinamurti 18. Skanda 19. Sariraka 20. Yogasikha 21. Ekakshara 22. Akshi 23. Avadhuta 24. Katharudra 25. Rudrahridaya 26. Yoga-kundalini 27. Panchabrahma 28. Pranagnihotra 29. Varaha 30. Kalisamtarana 31. Sarasvatirahasya I-ii-4. "May the unseen powers nourish" [Apyayantu ….] – and so on: This is the Shanti-mantra of the following Sixteen Upanishads forming part of the Sama-Veda: 1. Kena 2. Chandogya 3. Aruni 4. Maitrayani 5. Maitreya 6. Vajrasuchika 7. Yogachudamani 8. Vasudeva 9. Mahat 10. Sannyasa 11. Avyakta 12. Kundika 13. Savitri 14. Rudrakshajabala 15. Darsana 16. Jabali I-ii-5. "May we hear with our ears the auspicious truths of the Vedanta" [bhadram-Karnebhih…] – and so on: This is the Shanti-mantra of the following Thirty-One Upanishads of the Atharva-Veda: 1. Prasna 2. Mundaka 3. Mandukya 4. Atahrvasiras 5. Atharvasikha 6. Brihajjabala 7. Nrisimhatapini (Purvottara) 8. Naradaparivrajaka 9. Sita 10. Sarabha 11. Tripadvibhuti-Mahanarayana 12. Ramarahasya 13. Ramatapini (Purvottara) 14. Sandilya 15. Paramahamsaparivrajaka 16. Annapurna 17. Surya 18. Atma 19. Pasupatabrahmana 20. Parabrahma 21. Tripuratapini 22. Devi 23. Bhavana 24. Bhasmajabala 25. Ganapati 26. Mahavakya 27. Gopalatapini (Purvottara) 28. Krishna 29. Hayagriva 30. Dattatreya 31. Garuda I-ii-6. Men who are seekers after Liberation and well-equipped with the four requisite means ! Approach properly, with gifts in the hands, a good teacher who is dedicated, belonging to a good family, well-versed in the Vedas, interested in the scriptures, of good quality, straightforward, interested in the welfare of all creatures, compassionate and learn in the prescribed manner the one hundred and eight Upanishads; study them through listening, reflection and deep absorption continuously; the accumulated Karmas will be dissolved, the three kinds of bodies (gross, subtle and causal) are abandoned and like the ether of the pot when released from its Upadhi, rise to the level of fullness called Videha-mukti. This indeed is the Absolute Liberation (Kaivalya-mukti). That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth. And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad. II-i-1. Then Hanuman asked Ramachandra: What is this Jivanmukti, Videha-mukti ? What is the authority, means of success and purpose ? Rama said: For a person there is bondage from doer-ship, enjoyer-ship, pleasure, pain etc., -- their prevention is liberation in the body. Videha-mukti (liberation without the body) is from the destruction of Prarabdha (operative) karma, like the space in a pot released from the conditioning (enclosing) pot. For both the authority is the 108 Upanishads. The purpose is eternal happiness through the stopping of the misery of doer-ship etc. This can be achieved by human effort just as a son is got by putra-kama sacrifice, wealth by trade etc., and heaven by jyotistoma. II-ii-1-9. There are these verses: Human effort is said to be of the two kinds: For and against the Shastras – the former gives disaster, the latter the ultimate reality. True knowledge does not come to one from latent impressions through the world, Shastras and the body. Such impressions are two-fold: good and bad; if you are induced by the good, you shall reach me gradually but quickly; the bad ones involved lead to trouble and should be overcome with effort. The river of impression flowing through good and bad paths, must be turned into the good path with human effort – One should fondle the mind-child with human effort. When by means of practice, good impressions arise, then the practice has been fruitful. Even when this is in doubt, practice only the good tendencies – there shall be no fault. II-ii-10-15. The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit. If not practised together, there will be no success even after hundreds of years, like mantras which are scattered. When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk. The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice. So avoid desire of enjoyment as a distance with effort and practise the three. II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly. II-ii-17-18. When impressions die out, the mind becomes put out like a lamp. Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss. II-ii-19-23. Whether he concentrates on actions or not, when he avoids all the desires of the heart, he is doubtlessly liberated. He has nothing to gain from action or inaction. If his mind is not freed from impressions even Samadhi and Japa cannot give fruit. The highest place cannot be got without silence free from impressions. Sense organs like the eye go towards external objects without voluntary impression but because of the latent impression just as the eye falls voluntarily without attachment on external objects, so the man of wisdom operates in work. II-ii-24-31. The sages know that Vasana comprises all objects generated by creative faculty of the mind in attaining or avoiding them. The very unsteady mind which is the cause of birth, old age and death is generated by desire for objects in excess. By the influence of Vasana there is the pulsation of Prana, from it comes Vasana (again) like seed and sprout. For the tree of the human mind, the pulsation and Vasana are two seeds – when one dies both die. Latent impressions stop operating through detached behaviour, avoidance of worldly thought and realization that the body is mortal. The mind becomes non-mind by giving up Vasanas. When the mind does not think, then arises mindlessness giving great peace; so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher, Shastra and other sources. Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions. II-ii-32-37. In a Jivanmukta the destruction of the mind is with form – in a Videhamukta it is formless – when you achieve it, the mind with qualities like friendliness will surely attain peace. The mind of the Jivanmukta has no rebirth. The mind is the root of the tree of Samsara which has thousands of sprouts, branches, fruits etc. I take the mind to be nothing but construction; make it dry in such a way that the tree also is dried up. II-ii-38-47. There is only one means for overpowering mind. Shooting up of one’s mind is one’s undoing, its destruction is good fortune. The mind of the knower is destroyed, it is a chain for the ignorant. As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night. The impressions of enjoyment die, like lotus in winter, for one whose mental pride is reduced and the senses – the enemies – are defeated. One should at first conquer the mind, hands locked in hands, teeth set on teeth and limbs subdued. The mind cannot be conquered without defectless reasoning (methods) by merely sitting, just as an elephant in rut without a goad. The reasons (methods) well-nourished in mind-conquest are knowledge of Vedanta, contact with good people, giving up impressions and stopping of the pulsation of Prana. Those who ignore these and control the mind by force, throw away the lamp and search in darkness by means of soot, also (try to) bind an elephant in rut by lotus fibre. II-ii-48-50. The tree of mind, bearing the weight of the creepers of thought, has two seeds: the pulsation of Prana and strong impressions. All pervasive consciousness is shaken by the pulsation of Prana – In contrast, by means of concentration the knowledge arises. The Dhyana, its means, is now imparted. Dissolving thought totally in the reverse order, think only of the remaining pure consciousness. II-ii-51-56. After the Apana sets and before Prana arises in the heart, there exists the state of Kumbhaka (immobility) experienced by Yogins. Kumbhaka in the external form is the fullness of Prana after in-breath disappears and out-breath arises. By repeatedly practising meditation of Brahman without ego, Samprajnata Samadhi will be got. The Asamprajnata Samadhi, loved by Yogins, is (from) the mind giving great bliss after (all) the mental modifications (thoughts) die away. It is valued by sages, being the spirit devoid of the light (of ego), of the mind (of dream) and of the intellect (in deep sleep). This concentration is other than what is not Brahman. Full above, below and in the middle the essence of goodness – this state, prescribed by the Upanishads, is the ultimate reality. II-ii-57-60. Latent impression is that unexamined grasping of objects by persistent imagination. What one brings into being, through intense dispassion by one’s self, is realized quickly, devoid of opposite impressions. Influenced by impressions, a person looks upon those things as reality by the peculiarity of the impressions, the ignorant person sees the spirit wrongly though it does not lose its own nature. II-ii-61-68. The impure impression binds, the pure destroys birth. The impure one is solid ignorance and ego, causes rebirth. The restful state is like the roasted seed, giving up the (sprout of) rebirth. Can the inner light be sought with chewing the cud of many Shastras, uselessly ? One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food. If a person does not get detachment by the bad smell of his own body, what other cause of detachment can be taught ? The body is very impure – the soul is pure. When one knows the difference, what purification need be prescribed ? Bondage is by impressions, Moksha is their destruction – you give them up as well as the desire for Moksha. II-ii-69-71. Give up mental impressions of objects and cultivate pure impressions like friendship; then, discarding even these while acting according to them, putting down all desires, have only the impression of consciousness. Give up these too along with mind and intellect; concentrate only on me. II-ii-72-77. Contemplate me as devoid of sound, touch, form, taste and smell, eternal, indestructible, without name and family, destroying all suffering, the nature of vision like the sky, the one syllable Om, unsmearing though omnipresent, unique, without bondage, forward, across, above, below, I fill ever place. Unborn, ageless, shining by myself, not the cause nor effect, ever contented when the body dies away, giving up the state of Jivanmukta, one enter the Videhamukti stage. So says the Rik: That supreme place of Vishnu the sages see ever – like an eye extended in heaven. The wise and awakened persons, free from emotions, keep it alight. Om – This is the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Muktikopanishad belonging to the Sukla-Yajur-Veda.

Muktika Upanishad Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-i-1-6. In the beautiful city of Ayodhya, in the centre of a pavilion set with gems, together with Sita, Bharata, Lakshmana and Satrughna, was Rama seated, glorified day and night by sages like Sanaka, Vasistha and Suka as well as other devotees, unchanging witness of thousands of modifications of the intellect, delighted in contemplating his own form. At the end of this Samadhi, Hanuman asked with devotion, ‘O Rama, you are the supreme being, of the nature of Sat, Chid and Ananda. I desire to know your nature truly for liberation. Please tell me how I can be released from bondage without strain. I-i-7-14. Rama: Well asked. I shall tell you. I am well established in Vedanta. Hanuman: What is Vedanta and where is it ? Rama: The Vedas in all their great extent are my breath, Vedanta is well grounded in them, like oil in sesamum. Hanuman: How many are the Vedas and how many branches do they have ? Of these what are the Upanishads ? Rama: Vedas are four, Rig-Veda etc., many branches and Upanishads exist in them. Rig-Veda has 21 branches and Yajus has 109. Sama has 1000 and Atharva has 50. Each branch has one Upanishad. Even by reading one verse of them with devotion, one gets the status of union with me, hard to get even by sages. I-i-15-17. Hanuman: Rama, sages speak differently: some say there is only one kind of liberation. Others say it can be got by worshipping your name and by the Taraka mantra at Kashi. Others speak of Sankhya-Yoga and Bhakti-Yoga, the enquiry into Vedanta-Vakyas etc. I-i-18-23. Rama: Liberation is of four kinds: Salokya etc. But the only real type is Kaivalya. Anybody even though leading a wicked life, attains Salokya, not other worlds, by worshipping my name. Dying in the sacred Brahmanala in Kashi, he will get the Taraka-mantra and also liberation, without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter the Taraka-mantra in his right ear. He gets Sarupya with me as his sins are washed away. The same is called Salokya and Sarupya. Persevering in good conduct, with mind fixed upon me, loving me as the Self of all, the twice-born gets nearer to me – This is called the three forms of liberation. Salokya, Sarupya and Samipya. I-i-24-25. Meditating on my eternal form as prescribed by the Teacher, one will surely achieve identity with me like the insects changing into the bee. This alone is the liberation of identity (Sayujya) yielding the bliss of Brahman. All these four kinds of Mukti will be got by worshipping Me. I-i-26-29. But by what means is the Kaivalya kind of Moksha got ? The Mandukya is enough; if knowledge is not got from it, then study the Ten Upanishads. Getting knowledge very soon, you will reach my abode. If certainty is not got even then, study the 32 Upanishads and stop. If desiring Moksha without the body, read the 108 Upanishads. Hear their order. I-i-30-39. 1. Isa 2. Kena 3. Katha 4. Prasna 5. Munda 6. Mandukya 7. Taittiri 8. Aitareya 9. Chandogya 10. Brihadaranyaka 11. Brahma 12. Kaivalya 13. Jabala 14. Svetasva 15. Hamsa 16. Aruni 17. Garbha 18. Narayana 19. Paramahamsa 20. Amritabindu 21. Amritanada 22. Atahrvasirah 23. Atharvasikha 24. Maitrayini 25. Kaushitakibrahmana 26. Brihajjabala 27. Nrisimhatapini 28. Kalagnirudra 29. Maitreya 30. Subala 31. Kshurika 32. Mantrika 33. Sarvasara 34. Niralamba 35. Sukarahasya 36. Vajrasuchika 37. Tejobindu 38. Nadabindu 39. Dhyanabindu 40. Brahmavidya 41. Yogatattva 42. Atmabodha 43. Naradaparivrajaka 44. Trisikhi 45. Sita 46. Yogachudamani 47. Nirvana 48. Mandalabrahmana 49. Dakshinamurti 50. Sarabha 51. Skanda 52. Tripadvibhuti-Mahanarayana 53. Advayataraka 54. Ramarahasya 55. Ramatapani 56. Vasudeva 57. Mudgala 58. Sandilya 59. Paingala 60. Bhiksu 61. Mahat 62. Sariraka 63. Yogasikha 64. Turiyatita 65. Sannyasa 66. Paramahamsaparivrajaka 67. Akshamalika 68. Avyakta 69. Ekakshara 70. Annapurna 71. Surya 72. Akshi 73. Adhyatma 74. Kundika 75. Savitri 76. Atma 77. Pasupata 78. Parabrahma 79. Avadhutaka 80. Tripuratapini 81. Devi 82. Tripura 83. Katharudra 84. Bhavana 85. Rudrahridaya 86. Yoga-kundali 87. Bhasma 88. Rudraksha 89. Ganapati 90. Darsana 91. Tarasara 92. Mahavakya 93. Panchabrahma 94. Pranagnihotra 95. Gopalatapini 96. Krishna 97. Yajnavalkya 98. Varaha 99. Satyayani 100. Hayagriva 101. Dattatreya 102. Garuda 103. Kalisamtarana 104. Jabali 105. Saubhagyalakshmi 106. Sarasvatirahasya 107. Bahvricha 108. Muktika I-i-40-43. These destroy three kinds of Bhavana (regarding) body, senses and mind respectively as identified with Atman. The best of Brahmanas will become Jivanmuktas if they study upto the destruction of Prarabdha, these 108 Upanishads from a Guru along with the Shanti-pada. Then, in course of time they will get Vedeha-mukti, surely. I-i-44-52. These 108 are the essence of all Upanishads and can cut away all sins by merely hearing once. These cause release whether read with or without knowledge. One may give away a kingdom, wealth etc., to one who asks, but not these 108 to just anyone – to an unbeliever (nastika), ungrateful, of bad conduct, one against devotion to me, deluded by wrong scripture or lacking devotion to the Guru. But they shall be taught to one devoted to service, devotee, of good conduct, birth and wisdom. He should be well tested. A Rik verse on this: the goddess of knowledge came to a Brahmana and said ‘Protect me, I am your treasure, do not teach me to one who is jealous, dishonest and deceitful – then I shall powerful, but give it to one who is learned, careful, wise and celibate, after examining him’. I-ii-1. Then Maruti asked Sri Ramachandra thus: Please relate to me separately the Shanti-mantras of the different Vedas, Rig etc. Sri Rama then said: "My speech rests on my mind … " [Vanme-Manasi….]. This is the Shanti-mantra of the following ten Upanishads forming part of the Rig-Veda: 1. Aitareya 2. Kaushitakibrahmana 3. Nadabindu 4. Atmabodha 5. Nirvana 6. Mudgala 7. Akshamalika 8. Tripura 9. Saubhagyalakshmi 10. Bahvricha I-ii-2. "That (which lies beyond) is full" [Purnamada ….] – and so on: This is the Shanti-mantra of the following Nineteen Upanishads, forming part of the Sukla-Yajur-Veda: 1. Isavasya 2. Brihadaranyaka 3. Jabala 4. Hamsa 5. Paramahamsa 6. Subala 7. Mantrika 8. Niralamba 9. Trisikhibrahmana 10. Mandalabrahmana 11. Advayataraka 12. Paingala 13. Bhiksu 14. Turiyatita 15. Adhyatma 16. Tarasara 17. Yajnavalkya 18. Satyayani 19. Muktika I-ii-3. "May (the Brahman of the Upanishads) protect us both" [sahanavavatu …] – and so on: This is the Shanti-mantra of the following Thirty-Two Upanishads, forming part of the Krishna-Yajur-Veda: 1. Kathavalli 2. Taittiriyaka 3. Brahma 4. Kaivalya 5. Svetasvatara 5. Garbha 6. Narayana 7. Amritabindu 8. Amritanada 9. Kalagnirudra 10. Kshurika 11. Sarvasara 12. Sukarahasya 13. Tejobindu 14. Dhyanabindu 15. Brahmavidya 16. Yogatattva 17. Dakshinamurti 18. Skanda 19. Sariraka 20. Yogasikha 21. Ekakshara 22. Akshi 23. Avadhuta 24. Katharudra 25. Rudrahridaya 26. Yoga-kundalini 27. Panchabrahma 28. Pranagnihotra 29. Varaha 30. Kalisamtarana 31. Sarasvatirahasya I-ii-4. "May the unseen powers nourish" [Apyayantu ….] – and so on: This is the Shanti-mantra of the following Sixteen Upanishads forming part of the Sama-Veda: 1. Kena 2. Chandogya 3. Aruni 4. Maitrayani 5. Maitreya 6. Vajrasuchika 7. Yogachudamani 8. Vasudeva 9. Mahat 10. Sannyasa 11. Avyakta 12. Kundika 13. Savitri 14. Rudrakshajabala 15. Darsana 16. Jabali I-ii-5. "May we hear with our ears the auspicious truths of the Vedanta" [bhadram-Karnebhih…] – and so on: This is the Shanti-mantra of the following Thirty-One Upanishads of the Atharva-Veda: 1. Prasna 2. Mundaka 3. Mandukya 4. Atahrvasiras 5. Atharvasikha 6. Brihajjabala 7. Nrisimhatapini (Purvottara) 8. Naradaparivrajaka 9. Sita 10. Sarabha 11. Tripadvibhuti-Mahanarayana 12. Ramarahasya 13. Ramatapini (Purvottara) 14. Sandilya 15. Paramahamsaparivrajaka 16. Annapurna 17. Surya 18. Atma 19. Pasupatabrahmana 20. Parabrahma 21. Tripuratapini 22. Devi 23. Bhavana 24. Bhasmajabala 25. Ganapati 26. Mahavakya 27. Gopalatapini (Purvottara) 28. Krishna 29. Hayagriva 30. Dattatreya 31. Garuda I-ii-6. Men who are seekers after Liberation and well-equipped with the four requisite means ! Approach properly, with gifts in the hands, a good teacher who is dedicated, belonging to a good family, well-versed in the Vedas, interested in the scriptures, of good quality, straightforward, interested in the welfare of all creatures, compassionate and learn in the prescribed manner the one hundred and eight Upanishads; study them through listening, reflection and deep absorption continuously; the accumulated Karmas will be dissolved, the three kinds of bodies (gross, subtle and causal) are abandoned and like the ether of the pot when released from its Upadhi, rise to the level of fullness called Videha-mukti. This indeed is the Absolute Liberation (Kaivalya-mukti). That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth. And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad. II-i-1. Then Hanuman asked Ramachandra: What is this Jivanmukti, Videha-mukti ? What is the authority, means of success and purpose ? Rama said: For a person there is bondage from doer-ship, enjoyer-ship, pleasure, pain etc., -- their prevention is liberation in the body. Videha-mukti (liberation without the body) is from the destruction of Prarabdha (operative) karma, like the space in a pot released from the conditioning (enclosing) pot. For both the authority is the 108 Upanishads. The purpose is eternal happiness through the stopping of the misery of doer-ship etc. This can be achieved by human effort just as a son is got by putra-kama sacrifice, wealth by trade etc., and heaven by jyotistoma. II-ii-1-9. There are these verses: Human effort is said to be of the two kinds: For and against the Shastras – the former gives disaster, the latter the ultimate reality. True knowledge does not come to one from latent impressions through the world, Shastras and the body. Such impressions are two-fold: good and bad; if you are induced by the good, you shall reach me gradually but quickly; the bad ones involved lead to trouble and should be overcome with effort. The river of impression flowing through good and bad paths, must be turned into the good path with human effort – One should fondle the mind-child with human effort. When by means of practice, good impressions arise, then the practice has been fruitful. Even when this is in doubt, practice only the good tendencies – there shall be no fault. II-ii-10-15. The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit. If not practised together, there will be no success even after hundreds of years, like mantras which are scattered. When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk. The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice. So avoid desire of enjoyment as a distance with effort and practise the three. II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly. II-ii-17-18. When impressions die out, the mind becomes put out like a lamp. Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss. II-ii-19-23. Whether he concentrates on actions or not, when he avoids all the desires of the heart, he is doubtlessly liberated. He has nothing to gain from action or inaction. If his mind is not freed from impressions even Samadhi and Japa cannot give fruit. The highest place cannot be got without silence free from impressions. Sense organs like the eye go towards external objects without voluntary impression but because of the latent impression just as the eye falls voluntarily without attachment on external objects, so the man of wisdom operates in work. II-ii-24-31. The sages know that Vasana comprises all objects generated by creative faculty of the mind in attaining or avoiding them. The very unsteady mind which is the cause of birth, old age and death is generated by desire for objects in excess. By the influence of Vasana there is the pulsation of Prana, from it comes Vasana (again) like seed and sprout. For the tree of the human mind, the pulsation and Vasana are two seeds – when one dies both die. Latent impressions stop operating through detached behaviour, avoidance of worldly thought and realization that the body is mortal. The mind becomes non-mind by giving up Vasanas. When the mind does not think, then arises mindlessness giving great peace; so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher, Shastra and other sources. Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions. II-ii-32-37. In a Jivanmukta the destruction of the mind is with form – in a Videhamukta it is formless – when you achieve it, the mind with qualities like friendliness will surely attain peace. The mind of the Jivanmukta has no rebirth. The mind is the root of the tree of Samsara which has thousands of sprouts, branches, fruits etc. I take the mind to be nothing but construction; make it dry in such a way that the tree also is dried up. II-ii-38-47. There is only one means for overpowering mind. Shooting up of one’s mind is one’s undoing, its destruction is good fortune. The mind of the knower is destroyed, it is a chain for the ignorant. As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night. The impressions of enjoyment die, like lotus in winter, for one whose mental pride is reduced and the senses – the enemies – are defeated. One should at first conquer the mind, hands locked in hands, teeth set on teeth and limbs subdued. The mind cannot be conquered without defectless reasoning (methods) by merely sitting, just as an elephant in rut without a goad. The reasons (methods) well-nourished in mind-conquest are knowledge of Vedanta, contact with good people, giving up impressions and stopping of the pulsation of Prana. Those who ignore these and control the mind by force, throw away the lamp and search in darkness by means of soot, also (try to) bind an elephant in rut by lotus fibre. II-ii-48-50. The tree of mind, bearing the weight of the creepers of thought, has two seeds: the pulsation of Prana and strong impressions. All pervasive consciousness is shaken by the pulsation of Prana – In contrast, by means of concentration the knowledge arises. The Dhyana, its means, is now imparted. Dissolving thought totally in the reverse order, think only of the remaining pure consciousness. II-ii-51-56. After the Apana sets and before Prana arises in the heart, there exists the state of Kumbhaka (immobility) experienced by Yogins. Kumbhaka in the external form is the fullness of Prana after in-breath disappears and out-breath arises. By repeatedly practising meditation of Brahman without ego, Samprajnata Samadhi will be got. The Asamprajnata Samadhi, loved by Yogins, is (from) the mind giving great bliss after (all) the mental modifications (thoughts) die away. It is valued by sages, being the spirit devoid of the light (of ego), of the mind (of dream) and of the intellect (in deep sleep). This concentration is other than what is not Brahman. Full above, below and in the middle the essence of goodness – this state, prescribed by the Upanishads, is the ultimate reality. II-ii-57-60. Latent impression is that unexamined grasping of objects by persistent imagination. What one brings into being, through intense dispassion by one’s self, is realized quickly, devoid of opposite impressions. Influenced by impressions, a person looks upon those things as reality by the peculiarity of the impressions, the ignorant person sees the spirit wrongly though it does not lose its own nature. II-ii-61-68. The impure impression binds, the pure destroys birth. The impure one is solid ignorance and ego, causes rebirth. The restful state is like the roasted seed, giving up the (sprout of) rebirth. Can the inner light be sought with chewing the cud of many Shastras, uselessly ? One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food. If a person does not get detachment by the bad smell of his own body, what other cause of detachment can be taught ? The body is very impure – the soul is pure. When one knows the difference, what purification need be prescribed ? Bondage is by impressions, Moksha is their destruction – you give them up as well as the desire for Moksha. II-ii-69-71. Give up mental impressions of objects and cultivate pure impressions like friendship; then, discarding even these while acting according to them, putting down all desires, have only the impression of consciousness. Give up these too along with mind and intellect; concentrate only on me. II-ii-72-77. Contemplate me as devoid of sound, touch, form, taste and smell, eternal, indestructible, without name and family, destroying all suffering, the nature of vision like the sky, the one syllable Om, unsmearing though omnipresent, unique, without bondage, forward, across, above, below, I fill ever place. Unborn, ageless, shining by myself, not the cause nor effect, ever contented when the body dies away, giving up the state of Jivanmukta, one enter the Videhamukti stage. So says the Rik: That supreme place of Vishnu the sages see ever – like an eye extended in heaven. The wise and awakened persons, free from emotions, keep it alight. Om – This is the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Muktikopanishad belonging to the Sukla-Yajur-Veda.

<TABLE title=Hanuman cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Navarathna Mantra Maala - Sundara Kaandam" vAlign=center>Navarathna Mantra Maala - Sundara Kaandam </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top width=515><!-- Pictures of vishnu--> The First Epic to emerge into this world is Srimath Valmiki Ramayanam. Because of this, this epic is also called as "Aadhi Kaaviyam". Kaaviyam means "Epic". This epic and the essence found in it have fascinated lots and lots of people and almost all part explains the greatness of Avathara Purushan, Sri Ramarpiran. Daily Parayanam of Srimath Valmiki Ramayanam is performed in early years. In this Valmiki Ramayanam, a separate Kaandam (a part or section) is the Sundara Kaandam, which explains the greatness, achievements, leelas etc of Anjaneyar is well explained. By doing Parayanam of Sundara Kaandam, it is 100% sure, we can get lots of punyams and we can attain the divine feet of Sri Ramar. At present situation, the minds of all the humans are cluttered with their own feelings, money, sorrow, evil thoughts etc. Inspite of not having the time, people atleast think that they should do parayanam of this Sundara Kaandam atleast once a day. But, some can do, but some cannot. It is the Bhagavan's duty to help his bhakthas and fulfill their needs and does the same way for his bhaktas. So, knowing all these, 9 slokas are taken, which has all the Sarahamsams (essence) of the entire Sundara Kaandam. These 9 slokas are referred to as the "Navarathna Mantra Mala". Nava means nine. So, these 9 Mantras are built as “maala” (garland) and to be worn to the Perumal. And, the speciality of this Navarathna Mantra Maala is that all the 9 maalas are related to 9 Grahams (Navagrahas). These 9 slokas explains the greatness of Sri Hanuman and his close relation with these Navagrahams. So, by doing parayanam of this great Navarathna Mantra maala, we are not only blessed by Sri Ramar and Anjaneyar, but also by the Navagrahas. So, start doing parayanam of this great Navarathna Mantra Maala and get the Anugraham and blessings from Anjaneyar and the Navagrahas. In this Navarathna Mantra Mala, each and every mantram has its own Flavor and Shakthi. There might be lots of problems that we might be facing as a daily routine in our life. But, by doing parayanam of this Maala for 9, 27 (or) 108 times daily (depending on the time), you can see a lots of positive changes in our life. Atleast, we can do parayanam of this maala for once as a group of our family member. By doing parayanam of this maala, it is said that we get the favour, which is equivalent to the favour what we get by doing parayanam of the entire Sundara Kaandam. You can also explain about this Mantra Maala to your friends, relatives etc and thereby helping them to get out from their sorrows. So, bhakthas, do parayanam of this great mantra maala and wore this to Sri Rama and be happy. </TD></TR></TBODY></TABLE>

<TABLE title=Hanuman cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Navarathna Mantra Maala - Sundara Kaandam" vAlign=center>Navarathna Mantra Maala - Sundara Kaandam </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top width=515><!-- Pictures of vishnu--> The First Epic to emerge into this world is Srimath Valmiki Ramayanam. Because of this, this epic is also called as "Aadhi Kaaviyam". Kaaviyam means "Epic". This epic and the essence found in it have fascinated lots and lots of people and almost all part explains the greatness of Avathara Purushan, Sri Ramarpiran. Daily Parayanam of Srimath Valmiki Ramayanam is performed in early years. In this Valmiki Ramayanam, a separate Kaandam (a part or section) is the Sundara Kaandam, which explains the greatness, achievements, leelas etc of Anjaneyar is well explained. By doing Parayanam of Sundara Kaandam, it is 100% sure, we can get lots of punyams and we can attain the divine feet of Sri Ramar. At present situation, the minds of all the humans are cluttered with their own feelings, money, sorrow, evil thoughts etc. Inspite of not having the time, people atleast think that they should do parayanam of this Sundara Kaandam atleast once a day. But, some can do, but some cannot. It is the Bhagavan's duty to help his bhakthas and fulfill their needs and does the same way for his bhaktas. So, knowing all these, 9 slokas are taken, which has all the Sarahamsams (essence) of the entire Sundara Kaandam. These 9 slokas are referred to as the "Navarathna Mantra Mala". Nava means nine. So, these 9 Mantras are built as “maala” (garland) and to be worn to the Perumal. And, the speciality of this Navarathna Mantra Maala is that all the 9 maalas are related to 9 Grahams (Navagrahas). These 9 slokas explains the greatness of Sri Hanuman and his close relation with these Navagrahams. So, by doing parayanam of this great Navarathna Mantra maala, we are not only blessed by Sri Ramar and Anjaneyar, but also by the Navagrahas. So, start doing parayanam of this great Navarathna Mantra Maala and get the Anugraham and blessings from Anjaneyar and the Navagrahas. In this Navarathna Mantra Mala, each and every mantram has its own Flavor and Shakthi. There might be lots of problems that we might be facing as a daily routine in our life. But, by doing parayanam of this Maala for 9, 27 (or) 108 times daily (depending on the time), you can see a lots of positive changes in our life. Atleast, we can do parayanam of this maala for once as a group of our family member. By doing parayanam of this maala, it is said that we get the favour, which is equivalent to the favour what we get by doing parayanam of the entire Sundara Kaandam. You can also explain about this Mantra Maala to your friends, relatives etc and thereby helping them to get out from their sorrows. So, bhakthas, do parayanam of this great mantra maala and wore this to Sri Rama and be happy. </TD></TR></TBODY></TABLE>

<TABLE title=Hanuman cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Navarathna Mantra Maala - Sundara Kaandam" vAlign=center>Navarathna Mantra Maala - Sundara Kaandam </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top width=515><!-- Pictures of vishnu--> The First Epic to emerge into this world is Srimath Valmiki Ramayanam. Because of this, this epic is also called as "Aadhi Kaaviyam". Kaaviyam means "Epic". This epic and the essence found in it have fascinated lots and lots of people and almost all part explains the greatness of Avathara Purushan, Sri Ramarpiran. Daily Parayanam of Srimath Valmiki Ramayanam is performed in early years. In this Valmiki Ramayanam, a separate Kaandam (a part or section) is the Sundara Kaandam, which explains the greatness, achievements, leelas etc of Anjaneyar is well explained. By doing Parayanam of Sundara Kaandam, it is 100% sure, we can get lots of punyams and we can attain the divine feet of Sri Ramar. At present situation, the minds of all the humans are cluttered with their own feelings, money, sorrow, evil thoughts etc. Inspite of not having the time, people atleast think that they should do parayanam of this Sundara Kaandam atleast once a day. But, some can do, but some cannot. It is the Bhagavan's duty to help his bhakthas and fulfill their needs and does the same way for his bhaktas. So, knowing all these, 9 slokas are taken, which has all the Sarahamsams (essence) of the entire Sundara Kaandam. These 9 slokas are referred to as the "Navarathna Mantra Mala". Nava means nine. So, these 9 Mantras are built as “maala” (garland) and to be worn to the Perumal. And, the speciality of this Navarathna Mantra Maala is that all the 9 maalas are related to 9 Grahams (Navagrahas). These 9 slokas explains the greatness of Sri Hanuman and his close relation with these Navagrahams. So, by doing parayanam of this great Navarathna Mantra maala, we are not only blessed by Sri Ramar and Anjaneyar, but also by the Navagrahas. So, start doing parayanam of this great Navarathna Mantra Maala and get the Anugraham and blessings from Anjaneyar and the Navagrahas. In this Navarathna Mantra Mala, each and every mantram has its own Flavor and Shakthi. There might be lots of problems that we might be facing as a daily routine in our life. But, by doing parayanam of this Maala for 9, 27 (or) 108 times daily (depending on the time), you can see a lots of positive changes in our life. Atleast, we can do parayanam of this maala for once as a group of our family member. By doing parayanam of this maala, it is said that we get the favour, which is equivalent to the favour what we get by doing parayanam of the entire Sundara Kaandam. You can also explain about this Mantra Maala to your friends, relatives etc and thereby helping them to get out from their sorrows. So, bhakthas, do parayanam of this great mantra maala and wore this to Sri Rama and be happy. </TD></TR></TBODY></TABLE>

<table title="Images of Sri Vishnu and other Hindu Gods" border="0" cellpadding="0" cellspacing="0" width="619"><tbody><tr height="25"><td title="Free Article, Religious Article" valign="middle">"In the month - I am Margazhi" </td></tr> <tr><td border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody></table> <!-- Pictures of vishnu --> Generally, people say that Margazhi (Dec 15 to Jan 15) month is not a good month to perform any Subha festivals and this month is also considered as the black month (Soonya month). But it's not like that. This month should be and is considered as a highly spiritual and divine month. Even Sri Krishnar says that in the month, he is Margazhi. This clearly explains the greatness of Margazhi. (Then, why people did not perform any Subha festival in this month? Let us know: - As soon as we say Margazhi, the next instant that comes to our mind is Sri Andal and Sri Villiputhoor. She is one among the great 12 Alwars. Even in Sri Bhagavath Geetha, in a slokam it says Masaanaam "Margaseershohum". This means in the months, he is considered as Margazhi. Having said by Sri Krishnar, this Margazhi month has got lots of specialties with in itself. Sriman Narayanan is called with various thiru Naamams are considered more specials. And these 12 thiru Naamams denotes 12 Tamil months. Out of these 12 thiru Naamams, Kesavan is considered to be the greatest and divine Naamam and this Naamam - Kesavan is related to the Margazhi month. This also explains the greatness of Margazhi month. This Margazhi month has another speciality also. This month is considered and should be considered as the divine and highly spiritual month because in all the other months, there are lots of festivals and happy occasions fall. The main reason why there are no festivals in this month is mainly because of mind and soul should completely think only towards the perumal and this is the only month in which all the 30 days should be dedication towards the perumal. This is the main reason why no festivals are done during thing month, as this month is highly sacred and divine. In this Margazhi month only, Sri Andal has sung "ThirupPaavai" - 30 verses and since she fasted in this Margazhi month - all the 30 days thinking completely on Sriman Narayanan, she could able to attain him. There is also a scientific meaning, which explains the greatness of the Margazhi month. During this month, the ozone layer will be lowered a little bit and because of this, any disease will reduce and gives a healthy body. Let us now what are the main benefits of this Margazhi month and the Thiruppaavai. Ladies will attain a good husband who fasts during this month. Since, this month's main Naamam is Sri Kesavan, by chanting this Naamam will lead us to great position. Best to visit any Shivan temples during Thiruvadhirai (Aarudhra). By putting kolam infront of our house will greet Sri Maha Lakshmi into our house. Not only these, there are lots that explain the greatness of this Margazhi month. So Bhaktas visit any Sri Vaishnavite temples near your house and get Sri Kesavan's complete blessings.

<table title="Images of Sri Vishnu and other Hindu Gods" border="0" cellpadding="0" cellspacing="0" width="619"><tbody><tr height="25"><td title="Free Article, Religious Article" valign="middle">"In the month - I am Margazhi" </td></tr> <tr><td border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody></table> <!-- Pictures of vishnu --> Generally, people say that Margazhi (Dec 15 to Jan 15) month is not a good month to perform any Subha festivals and this month is also considered as the black month (Soonya month). But it's not like that. This month should be and is considered as a highly spiritual and divine month. Even Sri Krishnar says that in the month, he is Margazhi. This clearly explains the greatness of Margazhi. (Then, why people did not perform any Subha festival in this month? Let us know: - As soon as we say Margazhi, the next instant that comes to our mind is Sri Andal and Sri Villiputhoor. She is one among the great 12 Alwars. Even in Sri Bhagavath Geetha, in a slokam it says Masaanaam "Margaseershohum". This means in the months, he is considered as Margazhi. Having said by Sri Krishnar, this Margazhi month has got lots of specialties with in itself. Sriman Narayanan is called with various thiru Naamams are considered more specials. And these 12 thiru Naamams denotes 12 Tamil months. Out of these 12 thiru Naamams, Kesavan is considered to be the greatest and divine Naamam and this Naamam - Kesavan is related to the Margazhi month. This also explains the greatness of Margazhi month. This Margazhi month has another speciality also. This month is considered and should be considered as the divine and highly spiritual month because in all the other months, there are lots of festivals and happy occasions fall. The main reason why there are no festivals in this month is mainly because of mind and soul should completely think only towards the perumal and this is the only month in which all the 30 days should be dedication towards the perumal. This is the main reason why no festivals are done during thing month, as this month is highly sacred and divine. In this Margazhi month only, Sri Andal has sung "ThirupPaavai" - 30 verses and since she fasted in this Margazhi month - all the 30 days thinking completely on Sriman Narayanan, she could able to attain him. There is also a scientific meaning, which explains the greatness of the Margazhi month. During this month, the ozone layer will be lowered a little bit and because of this, any disease will reduce and gives a healthy body. Let us now what are the main benefits of this Margazhi month and the Thiruppaavai. Ladies will attain a good husband who fasts during this month. Since, this month's main Naamam is Sri Kesavan, by chanting this Naamam will lead us to great position. Best to visit any Shivan temples during Thiruvadhirai (Aarudhra). By putting kolam infront of our house will greet Sri Maha Lakshmi into our house. Not only these, there are lots that explain the greatness of this Margazhi month. So Bhaktas visit any Sri Vaishnavite temples near your house and get Sri Kesavan's complete blessings.

<table title="Images of Sri Vishnu and other Hindu Gods" border="0" cellpadding="0" cellspacing="0" width="619"><tbody><tr height="25"><td title="Free Article, Religious Article" valign="middle">"In the month - I am Margazhi" </td></tr> <tr><td border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody></table> <!-- Pictures of vishnu --> Generally, people say that Margazhi (Dec 15 to Jan 15) month is not a good month to perform any Subha festivals and this month is also considered as the black month (Soonya month). But it's not like that. This month should be and is considered as a highly spiritual and divine month. Even Sri Krishnar says that in the month, he is Margazhi. This clearly explains the greatness of Margazhi. (Then, why people did not perform any Subha festival in this month? Let us know: - As soon as we say Margazhi, the next instant that comes to our mind is Sri Andal and Sri Villiputhoor. She is one among the great 12 Alwars. Even in Sri Bhagavath Geetha, in a slokam it says Masaanaam "Margaseershohum". This means in the months, he is considered as Margazhi. Having said by Sri Krishnar, this Margazhi month has got lots of specialties with in itself. Sriman Narayanan is called with various thiru Naamams are considered more specials. And these 12 thiru Naamams denotes 12 Tamil months. Out of these 12 thiru Naamams, Kesavan is considered to be the greatest and divine Naamam and this Naamam - Kesavan is related to the Margazhi month. This also explains the greatness of Margazhi month. This Margazhi month has another speciality also. This month is considered and should be considered as the divine and highly spiritual month because in all the other months, there are lots of festivals and happy occasions fall. The main reason why there are no festivals in this month is mainly because of mind and soul should completely think only towards the perumal and this is the only month in which all the 30 days should be dedication towards the perumal. This is the main reason why no festivals are done during thing month, as this month is highly sacred and divine. In this Margazhi month only, Sri Andal has sung "ThirupPaavai" - 30 verses and since she fasted in this Margazhi month - all the 30 days thinking completely on Sriman Narayanan, she could able to attain him. There is also a scientific meaning, which explains the greatness of the Margazhi month. During this month, the ozone layer will be lowered a little bit and because of this, any disease will reduce and gives a healthy body. Let us now what are the main benefits of this Margazhi month and the Thiruppaavai. Ladies will attain a good husband who fasts during this month. Since, this month's main Naamam is Sri Kesavan, by chanting this Naamam will lead us to great position. Best to visit any Shivan temples during Thiruvadhirai (Aarudhra). By putting kolam infront of our house will greet Sri Maha Lakshmi into our house. Not only these, there are lots that explain the greatness of this Margazhi month. So Bhaktas visit any Sri Vaishnavite temples near your house and get Sri Kesavan's complete blessings.

Sri Sri Madhvacharya answered the above question when a great (?) saiva charya called Lingaraja debated with him. At last Lingaraja got defeated. Sri Sri Madhvacharya explained him puranas explained by brahma/shiva in rajasic and tamasic modes cant be taken as authoratative. Shiva purana is a tamasa purana. Even Sri Sri Ramanujacharya has explained in Vendantha Sangraha by quoting verses of "Sri Vyasa" from Matsya-purana and padma purana that Shiva purana is tamasic. Above all Sri Adishankara himself worshipped and praised Lord Narasimhadeva only. Jai Sri Narasimhadeva

Bhishma, earlier known as Devabrata, was one of the central characters of Mahabharat. He is considered to be one of the important personalities of the Bharat clan. A truly religious person, he was endowed with unique spiritual insight and experience. This great personality was bestowed with the title of `Bhishma Pitamaha`. His early days The youngest son of Santanu and Ganga, Bhishma is believed to have been born on account of a curse bestowed upon him by sage Vashishta. The story goes that before marrying Ganga, Santanu promised that he shall never question Ganga about her actions. However, when he observed that Ganga drowned their children as soon as they were born; he was bewildered and questioned Ganga about her actions thus breaking his promise. Before leaving Santanu she explained him the reason why she drowned their seven children before. She told him that those seven children were seven vasus who were cursed by sage Vashishta in their previous birth for having stolen his priced possession and that she had promised the eighth vasus that she will break them from their curse soon. While the former seven were freed of their curse, the eighth one could not be drowned. She took their son with her only to return him back as an educated and wise man. The young Bhishma was taught the art of politics by Brihaspati, the guru of the Devas. He was taught Vedas and Vedanta by rishi Vasishta, and archery by Parashurama. Bhishma is considered to be one of the most dedicated officer. Mother Ganga saw to it that the best education and training is given to her son. Bhishma Pratigya `Bhishma` means `He of the terrible oath`. It refers to his vow of life-long celibacy. Devavrata became known as Bhishma because he took the Bhishma Pratigya the vow of life-long celibacy and of service to whoever sat on the throne of his father (the throne of Hastinapura). This was because his father Santanu wanted to marry a fisherwoman Satyavati. Her father agreed to give his daughter on a condition that Santanu make the child born to Santanu and Satyavati as his successor. This made Santanu despondent, as lawfully Bhishma was the true successor of the throne. To pacify Satyavati`s father, Devavrata promised that he would never stake a claim to the throne, implying that the child born of Shantanu and Satyavati would become the ruler after Shantanu. At this, Satyavati`s father retorted that even if Devavrata gave up his claim to the throne, it was still possible that his (Devavrata`s) children would claim the throne. At this, Devavrata, to make his father happy, took the terrible vow, thus sacrificing his crown-prince title, and denying him the pleasures of intercourse. Bhishma role in Hastinapura and in Mahabharat Bhishma is known to have survived through several decades and had been a part of the state of affairs of Hastinapura. All throughout these decades he kept up with his word of being celibate all throughout his life. He dedicated his entire life to the state of affairs of the kingdom. He was one of the most respectable member of the kingdom and all the rulers sought his advices. But sadly, despite his warnings the Kauravas fought a battle against their own cousins- the pandavas. Bhishma was the commander-in-chief for the Kauravas during the Mahabharat battle. Despite knowing that the Pandavas were innocent, Bhishma with a heavy heart fought against them. On the tenth day of the Kurukshetra battle, Bhishma was attacked by Arjuna- who stood behind shikhandi and hurled the arrows at him. Though Bhishma knew it was Arjuna who was attacking him, he did not attack him for the reason that he did not wish to attack Shikhandi who was born as a lady. Therefore, Bhishma fell, his entire body a pincushion of Arjuna`s arrows. He lay on the `bed of arrows` till the end of the battle, and chose to die only after learning that the Pandavas had won, as he was now assured that the throne of Hastinapura was in safe hands. It is believed that there was no person like Bhishma on planet earth. His whole life was full of pain, but he never complained about it.